चैत्राद्रासम्भवं विष्णोः दर्शनस्थापनोत्सुक्तम् । तुण्डीरमण्डले शेषमूर्तिं रामानुजं भजे॥
caitrAdrA sambhavam vishNoH darSanasthApanotsuktam | tuNDIramaNDale SeshamUrtim rAmAnujam bhaje ||
SeshAvatAram
Periya Tirumalai Nambi, one of the SishyAs of SrI Alavandar had two sisters named BhUmi PirATTi and PeriyA PirATTi. The elder one BhUmi PirATTi was given in marriage to AsUrikula tilakar, Kesavaperumal of Sriperumbudur. The younger one, PeriyA PiraTTi was married to Kamalanayana Bhattar of Madhuramangalam village. The sisters were happily living in the villages of their respective in laws. Periya Tirumalai Nambi blessed both of them to beget meritorious boys. He d left for Tirumalai where he was performing kaimkaryam and prayers to Tiruvengadamudaiyan daily. As time went by, over one thousand years ago in the year of Pingala, Cittirai month, Sukla paksha pancami tithi when ArudrA nakshatram was in ascendance, a male child to redeem the world was born to SrI Kesavaperumal. This child was the incarnation of Adi SeshAn as ordained (niyamanam) by SrIman Narayanan.
अनन्तः प्रथमं रूपं लक्ष्मणस्तु ततः परम् ।
बलभद्रः तृतीयस्तु कलौ कश्चिद् भविष्यति॥
anantaH prathamam rUpam lakshmaNastu tataH param | balabhadraH tritIyastu kalau kaScit bhavishayati ||
Adi SeshAn, prathama rupan (the first form/rupam), then during RamAvatAram incarnated as Lakshmana and on the third occasion, during KrishnavatAram as Balarama. During Kali yugam, that Adi SeshAn will be born as Ramanuja. The Adi Sesha avatAram is thus ascertained clearly by this Slokam. The learned predecessors of our sampradAyam have thus firmly and clearly established that Ramanujar is the incarnation of Adi SeshAn. [[29]] nAma karaNam (Naming Ceremony)
On hearing the news about the birth of the child to his Sister, Periya Tirumalai Nambi left Tirumala for Sriperumbudur. He looked happily at the infant and blessed it. Looking at the lustre (tejas) on the face of the child, Nambigal thought that the child’s face is with full of kaimkarya SrI like Lakshmana and hence named the child as Ramanujan, (meaning younger brother of Lord Rama). The child was also named as iLaiyAzhvAr. KesavasomayAji conducted the annaprASanam, sauLAm, aksharAbhyAsam, and upanayanam ceremonies at the appropriate age to his son. The young Ramanuja learnt Vedas (Veda adhyayanam) along with VedAngams (auxiliaries) and became a scholar. At the age of sixteen, Ramanuja married a kanya and thus became a grahasta. Ramanujar left for Kanchipuram to learn the advaita VedAnta granthams (pUrva paksha granthams) from YaadavaprakASa who was living in Kanchipuram.
Govindabhattar
At Madhuramangalam village, a son was born to Kamalanayana Bhattar in the year Krodana, Thai month when Punarvasu star was in ascendance. On hearing this happy news, PeriyA Tirumalai Nambi came to Madhuramangalam and blessed the child and named him as Govindabhattar. Kamalanayanabhattar conducted all the ceremonies such as aksharAbhyAsam etc., at the appropriate age. Govindabhattar learnt Vedas and SAstras thoroughly. He got married at an appropriate age. He came to know that his cousin Ramanujar is learning pUrva paksha granthams from YaadavaprakASar and he also joined Ramanuja and started learning from YaadavaprakASar.
YaadavaprakaSar was explaining the meanings of Veda vAkyams to these two SishyAs. At one stage, while explaining the meanings of the vAkyam of “satyam j~nAnam anantam brahma”, Ramanujar disagreed with the meaning given by his AcArya, saying that the meaning is not appropriate and went on to present the correct meaning on the basis of explanation by ViSishTadvatins. On hearing this, YaadavaprakASar was very upset and unhappy with Ramanujar. A few more days passed. One day Ramanujar was applying oil to his Guru for the bath. At that time, another Sishya came there and asked the Guru, for the meanings on some Upanishad statements. YaadavaprakaSar was explaining the meanings to him. During this time, this Sishya further sought the meaning for the Upanishad vAkyam. “tAsyA yathA kapyAsam puNDarIkam evam akshiNi”. YaadavaprakASar told him the meanings stating that “kapi” means monkey, “Asam” means the hind [[30]] (rump) part of the monkey, so “kapyAsam” means the Lord’s eyes resembles the deep red colour like the hind of the monkey. On hearing this meaning, Ramanujar wept and the hot tear drops fell on the thigh of the Guru. Even though the tear drops were just water, it burnt the skin of the Guru as if it is fire.
The heat of the teardrops caused extreme discomfort to the Guru. He got perturbed and looked up at Ramanujar. He asked Ramanuja the reason for his sorrow. Ramanuja responded saying, “SvAmin, I could not resist my emotion on hearing the meanings given by you for the word “kapyAsam”. I was very upset when you said the meaning of the word that the eyes of BhagavAn is red in color like the hind part of the monkey. As such, I could not overcome my emotion and became tearful. For the divine BhagavAn, the vulgar analogy is totally distasteful”. Guru asked him angrily, if that is so, what is the meaning for this word?" Immediately, Ramanujar started saying gently and respectfully–
gambirAmbhas-samudbhUta-sumrshTa-nALa-ravikara-vikasita puNDarIkAyatekshaNaH (puNDarIka daLa amalAyatekshaNaH)" - meaning, the Eyes of the Lord is like the pink hued lotus flower with thick stems in the pond with full of water blossoming fully on sunrise. On hearing this meaning, YaadavaprakaSar got angry and told Ramanujar, “If you are prepared to accept what I say you can be here, or else you may leave immediately”. Ramanujar was very upset by the response of the Guru and was in a sad state of mind.
Ganga yAtrA
Later YaadavaprakASar discussed with a few of his dear and close confident disciples. He conspired with them and told them, “If we allow Ramanuja like this, he will destroy the advaita matam/philosophy. We will try to get rid of him. If we do something here itself in Kanchipuram, people will come to know easily. Therefore we will plan for Ganga yAtrA and there we can push him in the swirling waters of Ganga when he is taking bath in the river. We can say that while taking bath in Ganga, he fell down accidentally and swept away by the rushing water of the river. The dear SishyAs also agreed to this conspiracy. Next day morning, when Ramanuja met the Guru and prostrated before him, the AcAryan as a part of his conspiracy said, “Oh dear son! The meaning given by you for the vAkyam “kapyAsam puNDarIkam” is a very valid and right definition. Due to emotional outburst, I scolded you. Don’t take it to heart”. The innocent [[31]] IlaiyAzhvAr took this on face value and was very glad and relieved. After a few days, YaadavaprakASar unfolded his conspiracy by calling Ramanujar and told him “Oh Ramanuja! We are all planning to go on a yAtrA to Ganga. Can you also join us? Instead of spending time unnecessarily here, we all can have Ganga snAnam. You can also continue to learn”. Ramanujar took permission from his mother and they all left on the Ganga yAtrA on an auspicious day.
Govinda Bhattar’s Affection
The group crossed several towns, forests and mountains. The yAtrA was going on in Vindhya hills area. Govinda Bhattar came to know of the conspiracy of YaadavaprakASar. He wanted to alert Ramanujar about the plan of the Guru and to request him to return to Kanchipuram. But he could not get a chance and time to act on this. One day at Vindhya hills region, the Guru and his entourage were moving ahead speedily and Ramanujar was off the track. He was going in search of water. Govinda Bhattar realising that this is the right time, alerted Ramanujar of the devious plan and convinced him to return to Kanchi. He later quickly joined the group while Ramanujar was on his way back to Kanchi. On realising that Ramanujar was missing, YaadavaprakASar and the disciples went in search of Ramanujar with no success. They all assumed that the wild animals of the forest would have killed him and were happy that what they planned has happened now itself. However Govinda Bhattar remained silent and was worried and sad. Is it not a fact that the affection to elder brother is special? The group of conspirators shed crocodile tears and told Govinda Bhattar that one cannot escape fate and we have to take it in stride and consoled him. They continued with their journey. Even though Govinda Bhattar is aware of the fact, he was deeply concerned and worried about Ramanujar who was making his way back on his own without any one to support him.
Guidance by Lord Varadan
Ramanujar travelling back to Kanchi was tired and was taking rest under a tree at the time of dusk. He was wondering as how to spend the night and where to stay during night time in the dense forest, who will support and who will accompany and guide. As these thoughts were rushing in his mind and due the travel fatigue whole day, he fell asleep. When he woke up, sun has set and it was dark. This added more anxiety to him and he was deeply worried about his situation. At that time, he saw a hunter and his wife in front of him. He was thrilled and wondered whether it is factual or a mirage like appearance which [[32]] may vanish anytime. Realising that they are factual, he asked them as to who they are, where they are living and where they are going. The hunter replied to Ramanujar, saying that the two of them belong to the hunting tribe; they live in Vindhya hills region and are on their way to Kanchipuram. The hunter in turn asked Ramanujar as to how he is managing on his own in the dense forest with wild animals and offered to take him to Kanchipuram. IlaiyAzhvAr was relieved on hearing these words and requested them to take him to Kanchipuram with them. The hunter was in the front followed by his wife in the middle and Ramanujar behind them. This scene appeared to resemble the narration in Ramayana where SrI Rama was in the front, Sita PirATTi in the middle while Lakshmana followed them -
अग्रतः प्रययौ रामः सीता मध्ये सुमध्यमा। पृष्ठतः तु धनुष्पाणिः लक्ष्मणः अनुजगाम ह॥
agrataH prayayau rAmaH sIta madhye sumadhyamA | prshThataH tu dhanushpANiH lakshmaNo anujakAma ha || — Ramamayana, ArANya kANDam
As he is also rAmAnuja, he followed them. At midnight they rested for a while under a tree. The wife of the hunter said she is feeling thirsty and wondered whether there will be any water source nearby. The hunter replied to her that he remembers there being a well close by. He said that since it is night time, it is not possible to search and so asked her to wait for day light to get the water for her. On listening to this conversation Ramanujar felt that he could not reciprocate to the great help they extended to him and decided to get water for them from the well at day break. After some time the Sun rose and they could locate the well nearby. Ramanujar climbed down the well and brought water and offered to the hunter and his wife. They drank the water and showed the PuNya KoTi VimAnam and they vanished. This vimAnam is that of Kanchi PerarulAlan. Ramanujar was awe struck at the kindness of Kanchi PerarulAlan and Perumdevi tAyAr who blessed him by guiding them the whole night from Vindhya hills region to Kanchipurm and overcome by Bhakti, swooned.
After a while he regained consciousness, completed his daily rituals and went to the temple to offer his prayers to ArulAlan. From that day onwards he used to bring water daily to Kanchi PerarulAlan sannidhi for the tiruvAradhanam from the same well. The name of the well is [[33]] now known as “sAlai KiNaRu”. Even now water is taken from this well only in the morning to the temple for the tiruvAradhanam. There is a sannidhi for BhAshyakArar near this well. This event is celebrated as an annual festival on the day following the iyaRpA sARRumuRai when ArulAlan carrying bow and arrow as the weapon of the hunter comes in a sacred procession along with BhAshyakArar. Here, tirumanjanam and sARRumuRai are conducted with a festival fervour.
YaadavaprakASar at Kasi
Meanwhile YaadavaprakASar and his disciples reached Kasi a few days after he left Ramanujar at Vindhya hills region. They were taking a bath in the River Ganga and stayed there for a few days. YaadavaprakASar was a practitioner of magical powers. He used his magical skills to make the appearance of a Lingam in the hands of Govinda Bhattar when he was having a bath in River Ganga. Govinda Bhattar was thrilled to see the Lingam in his hands and showed it to his Guru. YaadavaprakASar acted as if he was surprised. He told Govinda Bhattar that taking a bath in the holy river has yielded the phalan to him and Lord Gangadharan appears to have whole heartedly reached your hands. He suggested to Govinda Bhattar to offer pUja to the Lingam daily. The Guru told Bhattar that from that day onwards, Bhattar will be known by the name “uLLankai koNarnta nAyanAr” (the one who brought the holy Siva lingam on his inner palm). Thus Govinda Bhattar, a VaishNava got converted to Saiva religion. Since then, Bhattar was conducting pUjA daily to the Sivalingam.
Return to Kanchipuram
A few days later, YaadavaprakASar and his disciples desired to return to Kanchipuram. Accordingly they started their return journey by visiting Jagannatham (present day Puri), Ahobilam et al. On the way, uLLankai koNarnta nAyanAr (Govinda Bhattar) sought the permission of YaadavaprakASar to consecrate (pratishTha) the Sivalingam in a specific place and then to join them in Kanchipuram later. YaadavaprakASar agreed to this. Govinda Bhattar went to his home town of Madhuramangalam, consecrated the Sivalingam there and was worshipping. One night KalahastinAthan appeared in the dream of Govinda Bhattar and asked him to come to Kalahasti and offer pUjas to Him there and also to take over the temple administration. The officials of the temple were also had a similar dream of KalahastinAthan asking them to go to Madhuramangalam and to receive nAyanAr with temple honours. Thus uLLankai koNarnta [[34]] nAyanAr reached Kalahasti and was involved in the conductance of Siva pUja there.
Yaadava and Ramanuja
YaadavaprakASar along with his disciples reached Kanchipuram and he was living in his maTham. He was surprised to see Ramanujar in Perumal Koyil. He told him that they were all deeply worried for having lost him at Vindhya hills region and now feeling very happy to see him. He asked Ramanujar as how he managed to survive all alone in the forest with full of tigers and lions and how he could reach Kanchipuram safely. Ramanujar told Yaadavar that he lost his way in the forest and was worrying and praying to the Lord as there was none to help him. He further told him about the hunter and his wife who came by that time and when he asked them as to where they are going and that they said that they are going to Satya Vrata Kshetram (Kanchipuram Devaperumal Koyil). Ramanujar requested them to take him also there and that he will follow them. They took him safely without any fear and protected him. Ramanujar further told YaadavaprakASar that they safely reached Kanchipuram in just overnight whereas they all took several days and nights to reach Vindhya hills region. Ramanujar said all these were due to the anugraham of PerarulAlAn only. On hearing this, YaadavaprakASar felt that Ramanujar had paripUrNa anugraham of the Lord and that not only he is of higher intellect but also his prabhAvam is well known. YaadavaprakASar was very happy and suggested to him to continue his VedAnta studies by rejoining in the group headed by him. Ramanujar accepted the suggestion and started the Vedanta studies in YaadavaprakASar’s ghoshThI.
Kanchi VaishNavAs at Srirangam
Two SrI VaishNavAs belonging to Kanchipuram went to Srirangam. They had the darSan of SrI Ranganatha and visited the maTham of SrI Alavandar. They offered their obeisance to him. SrI Alavandar after blessing them inquired as to from which divya deSam they are coming from. They informed SrI Alavandar that they are from Perumal Koyil (Kanchipuram). SrI Alavandar inquired them about anything of special interest in Kanchipuram. They both narrated about SrI Ramanujar learning VedAnta granthams from YaadavaprakASar who gave an improper and wrong meaning for the Sruti vAkyams, “kapyAsam” et al, that Ramanujar was upset and wept and presented the correct meaning on the basis of ViSishTAdavaitam, about PerArulAlan and Perumdevi tAyAr from Vindhya hill forest rescuing him. SrI Alavandar was immensely pleased to hear about these events and was feeling [[35]] that it is similar to a flower blossoming in fire that such a great person has appeared in this earth entirely due to the sankalpam (volition) of the Lord SrIman Narayanan. SrI Alavandar wanted to see Ramanujar. He took leave of Srirangam Periya Perumal and travelled to Perumal Koyil (Kanchipuram) via Tirukkovilur. A group of SrI VaishNavAs and SrI Tirukkacchinambigal welcomed Alavandar and presented temple honours with SrI SaThAri etc., reciting Tamil pAsurams and took him to the temple. SrI Alavandar did mangaLASAsanam at tAyAr and arthitArthaparidAna dIkshitan (PerArulAlan) sannidhis. When SrI Alavandar was nearing Kariya mANikka Perumal sannidhi, YaadavaprakASar and his SishyAs were coming that way after having the darSan of Perumal. The people with SrI Alavandar told him that the one who is coming there is YaadavaprakASar. SrI Alavandar asked Tirukkacchinambigal as to who amongst the group of disciples is Ramanujar. Tirukkacchinambigal said that the one with fair complexion and tallest one among them is Ramanujar. SrI Alavandar looked at Ramanujar and blessing him from a distance and said from Stotraratna Slokam, “mahAt mabhiH mAm avalokyatAm naya”, meaning, “May I be blessed with the anugraham of having the darSan of Great Souls? He is the right person for propagating our sampradAyam” and prayed to Lord Varadarajan with a prayer:
यस्य प्रसादकलया बधिरः श्रुणोति पङ्कुः प्रधावति जवेन च वक्ति मूकः। अन्धः प्रपश्यति सुतं लभते च वन्ध्या तं देवमेव वरदं शरणं गतोऽस्मि॥।
yasya prasAdakalayA badhiraH SruNoti pankuH pradhAvati javena ca vakti mUkaH | andhaH prapaSyati sutam labhate ca vandhyA tam devameva varadam SaraNam gato’smi ||
(By whose anugraham, a deaf person able to hear, a lame person able to run fast, a dumb person able to speak, a blind person able to see, a barren lady able to give birth to a child, to that BhagavAn, Lord Varadan, aDiyEn surrenders at His feet).
[[36]] Thus SrI Alavandar performed SaraNAgati at Lord Varadan’s feet, seeking His boon of Ramanujar leading SrI ViSishiTAdvaita siddhAntam. He felt that if he meets IlaiyAzhvar and speak to him, it may cause interruptions to his learning of pUrvapaksha granthams and so avoided meeting him in person and talking to him. Then from Perumal Koyil, SrI Alavandar went back to Srirangam Periya Koyil.
The Brahmarakshas with scant regard for YaadavaprakaSAr pays obeisance to Ramanujar
YaadavaprakASar was continuing with his upadeSam on VedAnta granthams to his SishyAs in Kanchi. At that time, the son (some people say, daughter) of the local king was haunted by a demonic spirit (brahmarakshas) - “taddeSa bhUpasya sute piSaca graste .…” (YatirAja Vaibhavam, Slokam 17).
The king heard that YaadavaprakASar is well versed in mantras and that his power will be successful in driving away the ghost. He sent his officials to bring YaadavaprakASar to his court. They went to Kanchi and narrated the difficult situation of the king to YaadavaprakASar. They said that the king requested him to come to the palace. YaadavaprakASar asked them to tell the ghost that he (YaadavaprakASar) commanded the ghost to leave the body of the king’s son. He said that it will abide by his order and will go away. Accordingly, they went back to the palace and told the ghost, “Hey Brahmarakshas, YaadavaprakASar asked you to leave this place". To this, the Brahmarakshas replied, “Tell YaadavaprakASar that I asked him to go. They came back to Kanchi and informed this to YaadavaprakASar. Immediately, he went to the palace along with his disciples. There in the palace, he started chanting mantra japam. He went to the place where the Brahmarakshas was sitting with its legs folded but on seeing YaadavaprakASar, it unfolded the legs and told him, “Oh, YaadavaprakASa! I am not afraid of your mantra japam. With out knowing about your earlier birth (pUrva janmam) and my birth in my previous janmam, you are trying to threaten me. I am not afraid of you. I will not leave if you ask me to do so”. YaadavaprakASar on hearing this asked the ghost, “What was my previous birth? What was your previous birth? To whose order will you comply and when he tells you to go, will you leave this body and go?” The Brahmarakshas said, “I will tell you and listen to me.
“You were born as an iguana (a giant lizard/uDumpu) and living in the bushes in Madurantakam lake. Once a group of Sri VaishNavAs who were on a yAtrA from Srirangam to Tirumalai stopped at [[37]] Madurantakam, took a holy bath in the lake, performed their morning rituals, bhagavadArAdhanam and partook the prasAdam offered to Perumal. After they left the place, you ate the left over food (Sesham) which was scattered on the floor near the lake. Because of this, you were born as a Brahmin with superior intellect in this birth. I was born as a Brahmin of superior intellect in my earlier birth. I had learnt the Veda VedAntas thoroughly. I conducted a yAga and because some mistakes that I committed in the process, I was born as a brahmarakshas. Therefore, I will not abide by your order and will not go. I will go if your Sishya, Ramanujar who is near you asks me to go”. Thus saying, he paid his obeisance to Ramanujar. The ghost further said that by Ramanuja’s anugraham, he will be liberated from this demonic janmam. The king and YaadavaprakASar requested Ramanujar to do intervene. Ramanujar ordered the brahmarakshas, “If what you said is true, you should leave this place. As an indication of your leaving this place, you break one of the branches of a nearby tree”. The ghost accordingly broke one of the branches of the nearby tree and vanished. The king and all those who were present there lauded the capability and sanctity of Ramanujar. YaadavaprakASar returned to Kanchi with his disciples.
mata bhedam (Difference of opinion on religion)
YaadavaprakASar as usual when explaining the meaning on Upanishad vAkyams, was telling in detail the meaning on the Upanishad vAkyam “sarvAm khalu idam brahma” based on advaita philosophy. IlaiyAzhvAr was not happy with the meaning. He explained the meaning in detail as per ViSishTAdvaita philosophy. The Guru got angry and told Ramanujar, “Oh IlaiyAzhvar! From today onwards you can go elsewhere for your studies and where you feel comfortable”. Ramanujar went back to his home and narrated these to his mother. She told him. “From today onwards, you perform kaimkaryam to PerarulAlan. Whatever you have studied so far is enough”. IlaiyAzhvAr involved himself in bringing water from the sAlai KiNaRu for tirumanjanam and other services to PerarulAlan.
SrI Alavandar’s upadeSam during his last days
At Srirangam, SrI Alavandar was not keeping good health. All his SishyAs were very worried. At that time, TiruvarangaperumAlaraiyar, Periya Nambigal, Tirukkottiyur Nambigal and others approached SrI Alavandar and appealed to him to instruct them the artha viSesham (special meaning) on ultimate surrender (tanjam). SrI Alavandar blessed them all and responded thus - [[38]]
“Be blessed by the kaTAksham of sadAcaryan, perform SaraNAgati to BhagavAn with faith and thereby get rid off your sins. Lead pious life praying repeatedly on the grace of AcArya paramparA (lineage) and faithful to them. You should perform AjnA and anujnA kaimkaryams to Lord without fail. Observance of the AjnA and anujnA kaimkaryams are equivalent to rendering service to bhAgavatAs and AcAryAs. These are the ones, you all have to do upadeSam to your SishyAs also”.
(AjnA kaimkaryams are the ones to be done without fail such as sandhyAvandanam and other nitya karmAushThAnams/daily prescribed rituals. anujnA kaimkaryams are the ones which when done are auspicious but if not done, there is no dosham. These are like accompanying BhagavAn during the procession, lighting the temple lamp, conducting temple festivals et al).
The news on the failing health of SrI Alavandar spread throughout everywhere. Two SrI VaishNavAs of Perumal Koyil (Kanchipuram) coming to know about SrI Alavandar’s health, left Kanchipuram for Srirangam to pay their respects to SrI Alavandar. They did their daNDavat pramANams to SvAmi. SrI Alavandar inquired them about Ramanujar. They narrated the instance of YaadavaprakASar explaining the meaning of “sarvAm khalu idam brahma” in an incorrect manner (apArthams) and how IlaiyAzhvAr explained in detail the correct and appropriate meaning of the vAkyams, how YaadavaprakASar reacted angrily and told Ramanujar not to come to him for learning the Vedanta lessons. They further informed him, that from that day, Ramanujar was engaged in performing service to PerArulAlan and living on his own. On hearing this, SrI Alavandar was very happy. He felt that PerArulAlan has accepted his prayer (prapatti) and making it a reality. He called his disciple, Periya Nambigal and asked him to bring Ramanujar to Srirangam immediately.
Periya Nnambigal at Perumal Koyil
Accordingly, as per the wish of the AcAryan, Periya Nambigal left for Kanchi and reached Perumal Koyil in a few days. He worshipped PerArulAlan and Perumdevi tAyAr. Later he met Tirukkacchinambigal and informed him about the failing health of SrI Alavandar and also conveyed his wish of taking Ramanujar to Srirangam. Periya Nambigal reciting the Slokams of Stotraratnam composed by SrI Alavandar was waiting for Ramanujar on the way through which he used to bring tirumanjana tIrtham from sAlakkiNaRu. When Ramanujar was coming with tirumanjana tIrtham, Nambigal was reciting the Slokam, [[39]] ब्रह्मा शिवः शतमखः परमः स्वराडिति एतेऽपि यस्य महिमार्णव विप्रुषस्ते
brahmA SivaH SatamakhaH paramaH svarADiti ete’pi yasya mahimArNava viprushaste (Brahma, Siva, Indra et al are liitle drops in the ocean of Your glory).
On hearing this Slokam, IlaiyAzhvAr asked Periyanambigal as to who is the MahAn who composed this Slokam. Periyanambigal replied that this was composed by SrI Alavandar. Ramanujar said that he wishes to see that MahAn and to pay his obeisance to him. Periyanambigal told Ramanujar that if he could accompany him, he can take him along. Ramanujar was immensely happy and kept the tirumanjana tIrtham in the temple. He took the permission of PerArulAlan and Perumdevi tAyAr and started his journey to Srirangam.
SrI Alavandar’s desires
At Srirangam, SrI Alavandar’s health was deteriorating day by day. One day, he went to the temple along with his disciples and offered his prayers to Periya Perumal, partook Perumal tIrtham and returned to his maTham. He was tearful as if he is exhibiting his grievances. The SishyAs nearby were wondering and surprised for the reason of his tearful state. They asked him the reason for this state. SrI Alavandar said that one grievance is not being able to see Ramanuja. Further, the desire is to write a bhAshyam/commentary on Brahma sUtram of SrI Veda Vyasa; for naming two boy children and call them, one as ParASara who proclaimed that SrIman nArAyanA is the ParadevatA and the other one as Veda VyAsa; vyAkhyAnam for SvAmi NammAzhvAr’s TiruvAimozhi which clearly reflects the svarUpa, upAya PurushArthams as the essence of VedAnta, to reflect his bhakti to AzhvAr. These wishes could not be fulfilled”. After saying thus his wishes, three of his fingers in his hand got bent. His disciples consoled SrI Alavandar, saying that Periya Perumal will fulfill the wishes of SvAmi and not to worry. They sought his niyamanam as to what steps are to be done further. SvAmi told them to bring the pAdukAs of SvAmi Nathamunigal so that he can perform ArAdhanam to them and partake the SrIpAda tIrtham. Accordingly, the SishyAs brought the pAdukAs of SrI Nathamunigal. SvAmi AlavandAr performed ArAdhanam and partook the SrIpAda tIrtham. Soon after this, he told his SishyAs that his will leave his mortal coil during abhijit [[40]] muhUrtham/auspicious time of that day and reach Paramapadam. As prayed by his SishyAs, SvAmi presented his SrIpAda tIrtham to them. During the auspicious time of the day, he recited TiruvAimozhi pAsurams and sat in the PadmAsana yoga position, kept the pAdukAs of SrIman Nathamunigal on his head and recited the tirunAmams of Manakkalnambi, Uyyakkondar, and dvAya mahA mantiram and ascended to SrI VaikuNTham. His Sishya, Tiruvarangaperumalaraiyar and other SishyAs were over come by emotion and fell down like an uprooted tree. Later, they consoled themselves. They performed through SvAmi’s tirukkumArar/son, Pillaikarasunambi, the rituals such as SrIcUrNa paripAlanam (offering a holy bath to the mortal coil and adorning the upper torso with twelve UrdhvapuNDrams/tirumaN and SrIcUrnam which are significant to a sanyAsi). The temple honors received from Periya Perumal such as garlands, parivaTTam etc., were placed on the carama tirumEni of SrI AlavandAr. SvAmi was taken in a procession on the Brahmaratham for the last rites to Tirukkarambanoor (Uttamar Koil near Srirangam) bathing ghat on the banks of river Kollidam).
The folded three fingers got unfolded
Meanwhile, Periyanambigal and Ramanujar were proceeding quickly to Srirangam. As they were nearing Srirangam, they observed a huge assembly of SrIvaishNavAs near the Tirukarambanoor bathing ghat. They asked people nearby about the reason for the huge crowd. They replied that SrI Alavandar has attained paramapadam and last rites are to be done. When they heard this sad news they cried and wept. Periyanambigal consoled himself and as well IlaiyAzhvAr and took him near the carama tirumEni of SrI AlavandAr. Ramanujar worshipped the carama tirumEni (sacred body) of SrI Alavandar from his sacred feet to the auspicious head (tiruvaDi to Siras - ApAdacUDam). When he saw the three bent fingers of the hand, he asked them as to whether they have been like that earlier too. The SishyAs narrated to him about the three unfulfilled wishes of SrI Alavandar. Immediately, Ramanujar prayed, “If aDiyEn is the object of the dayA and anugraham of SrI Alavandar, may his three wishes get fulfilled by the grace of PerarulAlan”. At once, the three closed fingers opened. All those present were astonished. The SishyAs praised Ramanujar, saying that Ramanujar is the one, who is going to establish ViSishTAdvaita philosophy (darSana sthApakar). After the last rites were performed for SrI Alavandar, they all took bath/avabhrtha snAnam in the river (avabhrtha snAnam is the traditional final bathing at the conclusion of a sacred rite). Ramanujar after taking permission from Periyanambigal went back to Perumal Koyil. [[41]] Tirukkacchi Nambigal and Ramanujar
At Kanchipuram, Ramanujar narrated to Tirukkkacchinambigal the entire incidents of SrI Alavandar attaining Paramapadam etc. Tirukkacchinambigal was sad on hearing this and performed SrIcUrNa ParipAlanam and avabhrtha snAnAm.
Then, one day Ramanujar noticed Tirukkacchinambigal performing kaimkaryam to PerarulAlan with total affection and also noticed the evident happiness of PerarulAlan on the kaimkaryam by Nambigal. Further, knowing that Nambigal is a SishyA of Sri Alavandar, Ramanujar invited Tirukkacchinambigal to his home and offered Nambigal a seat. When Ramanujar attempted to prostrate before Nambigal, he was stopped by Nambigal from doing so. Nambigal asked Ramanuja, “Should a SishyA of SrI Alavandar transgress the varNASrama dharmAs?” Tirukkacchinambigal recalled the incident involving SrI Nathamunigal and the local king when SrI Nathamunigal was politely stopped by Uyyakkondar from following the king saying that such an action will be against the tenets of SAstrAs, how Sri Nathamunigal acknowledged, saying it is not proper and returned back. Tirukkacchinambigal thus convinced Ramanujar from prostrating before him. Ramanujar who follows the SAstrAs strictly understood the reason for the advice of Tirukkacchinambigal. Ramanujar appealed to Nambigal to find out the answers to some of the doubts lingering in his (Ramanujar’s) mind during the exclusive interaction, Nambigal used to have with PerarulAlan and conveyed those doubts to Tirukkacchinambigal. When Nambigal was about to leave, Ramanujar accompanied him unto some distance. In the meantime Ramanujar’s wife started cleaning the place where Nambigal was sitting with cow dung. When Ramanujar saw this, he strongly condemned her act. He sought the pardon of PerarulAlan for such impudence on the part of his wife.
The six words (ARu vArttaikaL)
The next day, Tirukkacchinambigal was performing his tiruvAlavaTTa kaimkaryam (hand held fan to serve the Lord) at KacchiivAyttAn maNTapam. At that time, he conveyed to the Lord, the doubts that were in the mind of Ramanujar and prayed for His direction. ArulAlapperumal, Varadan blessed him with six sentences. They are:
- ahAmeva paratvam - I am the Supreme Lord and Parabrahmam
[[42]] 2. darSanam bedam eva ca - Our matam is bhedam (difference/bheda in the tattvam - it recognizes that the jIvan and ParamAtmA are different)
-
upAyeshu prapattisyAt – Prapatti/SaraNagati (total surrender to the Lord SrIman nArAyanA) is the means to attain moksham
-
antima smrti varjanam – Remembrance of the Lord at the time of death is not necessary
-
dehavasAne mukti syAt – For the those who have performed Prapatti when the soul departs their mortal coil, it will reach moksham or liberation from rebirth and reach SrI VaikuNTham.
-
pUrvAcArya samASraya – Seek Periyanambigal (MahApUrNar) as AcArya.
Tirukkacchinambigal conveyed the divine answers by PerarulAlan to Ramanujar. He was overcome with joy by the divine blessings of the Lord PerarulAlan and considered that day as a very auspicious one in his life. He offered his prayers steeped in bhakti to PerarulAlan, sang in His praise several verses and was grateful to Tirukkacchinambigal for his important role in getting the divine intervention.
Seeking Periyanambigal as AcAryan
At Srirangam, the disciples of SrI Alavandar appealed to Periyanambigal to make ILaiyAzvAr, the special object of dayA and anugraham of SrI Alavandar as the propagator of the ViSishTAdvaita darSanam. Periyanambigal agreed to this appeal and started for Kanchipuram along with his wife. On the way, they had darSan at several divya deSams and reached Madurantakam. There, they did managaLASanam to Eri Kaatta Ramar of Madurantakam temple.
Meanwhile, as per the direction of PerarulAlan, Ramanujar left from Perumal koyil (Kanchipuram) for Srirangam via Madurantakam to request Periyanambigal to accept him as his Sishya. At Madurantakam, Ramanujar saw Periyanambigal and was happy. Ramanujar prostrated at the feet of Nambigal, and conveyed the niyamanam of PerarulAlan and praying, “Sishyaste’hamSAdhi mAm tvam prapannam” - GitA Slokam 2.7 (I am your disciple. I have surrendered to you. Please bless me. Thus praying, he paid is daNDavat praNAmams, appealed to Nambigal to bless him with appropriate upadeSams. When Periyanambigal told Ramanuja that he will do the upadeSam to him in [[43]] PerarulAlan sannidhi, Ramanujar prayed to him to initiate the upadeSam to him then and there itself with out delay. Periyanambigal performed panca samskAram to SrI Ramanujar at the sannidhi of Eri kaatta Ramar under the Makizha tree.
Nambigal did upadeSam of all mantras, dvayam, meaning etc. They offered their worship to Eri Kaatta Ramar who made them come together unexpectedly at His temple and they were immensely happy.
(Eri kAtta KodaNDa Ramar temple at Madurantakam is called “dvayam viLainta tiruppati” because Ramanujar was given panca samsAram here and initiated in to Rahasya traya mantram. In this temple only, Ramanujar’s darSan/sevA is as a grahasta along with Periyanambigal.
There is a platform (mEDai) under the Magizham tree behind AndAl sannidhi in the temple. There on the wall is a sculpting of the panca samskAra event. Even today, in the month of AvaNi, Sukla paksha pancama tithi, panca samskAra utsavam is conducted. In this lake, a ghat (paDiituRai) where Ramanuja performed his daily rituals is named after him as “BhAsyakArar paDittuRai”. Elders of this village do their daily rituals there only).
Ramanujar along with Periyanambigal retuned back to Perumal Koyil (Kanchipuram) from Madurantakam. There, Ramanujar made arrangements for Nambigal and his wife to stay at his house. With deep AcAryA bhakti, Ramanujar provided all the necessary materials needed for bhAghavadArAdhanam and took care of Nambigal. Periyanambigal was teaching Ramanujar VyAsa sUtras, its special meaning and divya prabandhams except TiiruvAimozhi.
Three reasons/vyAjams
It was an oil bath day for IlaiyAzhvAr. A SrIvaishNava who regularly performing oil bath kaimkaryam came that day to Ramanujar’s home. He told Ramanujar that he is very hungry and if he is given something to eat, then after eating, he will do the kaimkaryam of applying oil for the bath. Ramanujar called his wife and asked her to give the SrIvaishNava something to eat as he is hungry. She said there is nothing available and left the place. Ramanujar went inside the kitchen, cleaned his hands, and checked the vessels and he could find some eatables. He gave it to the SrIvaishNava to over come his hunger. He was upset and angry with his wife for her behavior.
[[44]] On another day, Ramanujar had to go to Sriperumbudur on some work. He took permission from his AcAryan and left Kanchipuram. When Ramanujar was away, there was a misunderstanding between Ramanujar’s wife and the wife of Periyanambigal. This lead to a quarrel on a petty issue while they were trying to take water from the well (related to a vessel). When Periyanambigal came to know of this incident, Nambigal was very disappointed with his wife and chided her. Further, he thought it would not be appropriate to stay here anymore. So Nambigal and his wife left for Srirangam even before Ramanujar returned back and without taking proper leave of him. When Ramanujar returned to Kanchipuram, he was shocked as he could not see his AcAryan. Ramanujar asked his wife the reason for the absence of his AcAryan. She told him about the quarrel between her and the wife of Periyanambigal and that this upset Nambigal with his wife and told her that it would not be proper to continue living in the house and so they left the place. Ramanujar was very unhappy after hearing these words from his wife and was very disappointed and angry with her and conveyed his displeasure to her. He recounted the earlier instances when she was trying to cleanse with cow dung, the place where Tirukkacchinambigal was sitting and not giving food to the hungry SrIvaishNavar. Ramanujar said that this is bhAgavata apacAram. This third instance of quarrelling with the wife of his AcAryan without due courtesy to his AcAryan’s patni. He further said that this behavior is unacceptable one and that she committed an unpardoble mistake (asakyApacAram). Ramanujar asked her to leave the house and go back to her parent’s home. He returned all the assets that belonged to her and sent her to her parent’s home.
Ramanujar becoming YatirAjar
Having separated from his non-cooperative wife, Ramanujar thought that it is better to become a sanyAsi. He appealed to Perumal in His sannidhi to become a sanyAsi. He took a bath in the temple PushkaraNi “ananta Saras”. He chanted the mantropadeSam (presha mantram) which he received earlier and entered in to sanyASramam.
त्रिदण्डम् उपवीतंच वासः कौपीनवेष्टनम्
शिक्यङ्कवच मित्येतत् बिभृयात् यावतायुषम्
tridaNDam upavItam vAsaH kaupInaveshTanam Sikyankavaca mityetat bibhryAt yAvatAyusham [[45]] According to the above, he adorned the tridaNDam, yaj~nopavItam etc. PerarulAlan blessed him with the name of “YatirAja” through arcaka mukham (through the priest).
Yatirajar was observing all the anushThAnam (rituals) as prescribed for Yatis. He wanted to fulfill the wishes of SrI Alavandar. He felt that it would be better to have someone to help him in this task. At that time, he remembered about Govinda Bhattar and saying to himself, “He (Bhattar) helped us (Ramanujar); he is very knowledgeable in SAstrAs, not having any desire, and a selfless person. If some one could bring back him to our fold, we will be happier”. Yatirajar felt that his uncle, Tirumalai Nambigal would be the right person to do this. He sent a close confidant of him to Tirumalai Nambigal with the message, that he (Yatirajar) and Govinda Bhattar together were learning pUrva paksha granthams. Govinda Bhattar was always doing favorable things and telling good things that will benefit him (Yatirajar). He was misguided by persons of other religious faith (pUrvapaksha) to believe in devatAntrams (worship of other devatAs instead of the Paradeivam SrIman nArAyanA) and has been wasting his time. Thus through his close confident, Yatirajar appealed to Nambigal to intervene, reform him and bring him back to the SrI VaishNava sampradAyam through his parama krupA.
Having come to know that SrI Ramanujar has become a sanyAsi, NAdadur AzhvAn, KoorattAzhvAn and MudaliyANDAn approached Yatirajar and appealed to him piously to accept them as his SishyAs. Accordingly SrI Ramanujar performed panca samskAram to them. They were doing the kaimkaryams to him with AcArya bhakti, never leaving his side.
YaadavaprakASar becomes Sishya
As YaadavaprakASar’s mother worshiping PerarulAlan daily, having heard about the vaibhavam of SrI Ramanujar from several devotees, having observed on her own, wished that Yaadava also should become the Sishya of Yatirajar and lead an austere life. As these thoughts were racing in her mind she heard someone saying, “That’s the best thing to do”. She was very happy and told YaadavaprakASar as what she heard and asked him to become a Sishya of SrI Ramanujar and become a sanyAsi like him adorning tridaNDam, SikA/tuft, yaj~nopavItam et al.
On hearing his mother’s advice, Yaadava did not refuse to do so. He thought about the earlier instances and remembered how Ramanuja [[46]] while studying under him, explained appropriate meanings of the Upanishad vAkyams one after another. Further he recalled the incident about the conspiracy of harming SrI Ramanujar before going to Kasi, how he accepting Ramanuja’s explanation of the meaning of “kapyAsam”. The episode of divine intervention of PerarulAlan and Perumdevi tAyAr appearing as a hunter and his wife to safeguard Ramanujar in Vindhya hills region crossed his mind. The manner in which the ghost scantily regarded him and how it narrated the greatness of Sri Ramanujar. The instances of Ramanujar such as the three folded fingers of SrI Alavandar getting unfolded on hearing the promise made by SrI Ramanujar. The six famous sentences of PerarulAlan through Tirukkacchinambigal to SrI Ramanujar raced across the mind of Yaadava one after another. He decided to become the disciple of SrI Ramanujar. However he felt sad saying, “Since I did not have SikA/tuft, yaj~nopavItam et al so far, I should do pradakshiNam of the earth. As I am too old and not having physical strength cannot do this pradakshiNam. What I can do?” He was worried. That night PerarulAlan appeared in his dream and told that if he does the pradakshiNam of Ramanuja once, it is equal to the phalan of doing pradakshiNam of the earth.
Next day morning, he called on Tirukkacchinambigal and narrated to him his desire to become the Sishya of SrI Ramanujar, the dream on the previous night, the tiruvuLLam and the advice of PerarulAlan about doing pradakshiNam. YaadvaprakASar prayed to Nambigal, requesting him to explain to him clearly the tiruvuLLam/mind of Perarulalan. Nambigal accordingly appealed to Lord Varadan in His sannidhi as requested by YaadavaprakASar. PerarulAlan told Nambigal that it is enough to do pradakshiNam of Ramanuja once and that it is tantamount doing pradakshiNam of the earth. Immediately on hearing this from Nambigal, YaadavaprakASar did pradakshiNam of Ramanujar and prostrated in front of him. He narrated the entire incidents starting with his mother’s wish and the direction given by PerarulAlan. He appealed to SrI Ramanujar to accept him as his disciple and initiate him in embracing the life of a sanyAsi by giving him tridaNDa, kAshAya/kAvi vastrams etc,. Ramanujar was immensely happy and performed the prAyaScittams (atonement) according to the tenets of SAstras, presented tridaNDam, kAshAya cloths and gave him the tirunAmam/title of “Govinda jIyar” and blessed him. Later, he directed YaadavaprakASar to write a book on “Yati dharmam” (codes of conduct of a sanyAsi). As directed by Ramanujar, YaadavaprakASar wrote the grantham/book titled as “yati dharma samusccayam”. He did the samarpaNam of this grantham at the feet of Yatirajar (Sri Ramanujar) who was happy and blessed Govinda jIyar. [[47]] Yatirajar was doing the upadeSam on pUrva and uttara mImamsA SAstras to his SishyAs, KoorattAzhvAn, MudaliyAndAn and others in Kanchipuram. The SrI VaishNavas residing at Srirangam on hearing about this were happy. Periyanamabigal and other SishyAs of SrI Alavandar discussed and decided to request SrI Ramanujar to come to Periya Koyil (Srirangam) and conduct discourses/pravacanam on SrI VaishNava sampradAya granthams. They requested Tiruvarangap- perumalaraiyar to bring Yatirajar from Perumal koyil (Kanchpuram) to Periya Koyil (Srirangam).
Accordingly, araiyar agreed to this and went to Perumal Koyil. He reached Kanchipuram in a few days. The temple VimAnam known as “PuNya kOTi vimAnam, denoting the abundant blessed fruit it offers to the devotees. Arul Varadan who in His arcA form giving darSan to the devotees as the “arthIdArta (arthidAna) paridAna dIkshItan” (His sankalpam that He has taken for granting boons sought by His bhaktAs) at the centre of the PuNya kOTI VimAnam holding His court in the KacchivAittAn maNTapam. There at that time, araiyar was worshiping the Lord. He recited SrI Alavandar’s Stotraratna Slokams. He also recited some AzvArs’ divya prabandha pAsurams, “ennencamE yAN” and other pAsurams set in devagAna tunes. PerarulAlan was immensely pleased and honoured araiyar through the arcaka with tIrtha prasAdams. The Lord asked araiyar through the arcaka (arcaka mukhena), “What is that you desire?” Araiyar appealed, “Please give us Ramanujar and bless us”. PerarulAlan granted the boon, saying “given” and calling Ramanujar, commanded SrI Ramanujar to accompany Tiruvarangapperumalaraiyar.
As directed by Perarulalan, Ramanujar decided to go to Srirangam. He asked his SishyAs, KoorattAzhvAan and MudaliyAndan to bring from his maTham his ArAdhya mUrti, PerarulAla Perumal and all the other accessories required for performing bhagavadArAdhanam. When both of them returned back with the things, all of them left Perumal Koyil for Srirangam direct with out going to his maTham. Tirukkacchinambigal accompanied them for a little distance, and returned back to the temple.
Becoming Udaiyavar
SrI Ramanujar and his SishyAs along with Tiruvarangapperumalaraiyar reached Srirangam in a few days. They performed the morning rituals in the VaDa tirukkAveri (the northern side of the Temple, the present day Kollidam River). He wished to do MangaLASAsanam to Periya Perumal and accordingly left for the temple. Meanwhile, the [[48]] SrIvaishaNavAs of the temple learnt about the arrival of SrI Ramanujar and his group. They and the temple officials and Periyanambigal welcomed SrI Ramanujar with garlands, parivaTTam etc. SrI Ramanujar accepted with reverence the prasAdams of the Lord. From there, he went to the temple and worshipped at the sannidhis of SriranganAcchiyar, SrI Azhagiyasingar (SrI Nrusimhan sannidhi at present day kaattazhagiya Singar Koyil) and went to the sannidhi of Azhagiyamanavalan. He stood near the tirumaNa Pillars inside the sannidhi and sang in praise of the Lord, the pAsurams of amalanAdipirAn, worshiped Periya Perumal from feet to Siras/head (pAdAdi keSam) and was happy. He partook Perumal tIrtha prasAdam and accepted SaThari et al.
At that time, Perumal told through the arcaka, “Oh Yatiraja! I am granting you the aiSvaryams of ubhaya vibhUtis (leela vibhUti is the entire universe and nitya vibhUti is SrI VaikuNTham). Henceforth you will be in charge of the temple administration and do so in a systematic manner. You are ‘நம் உடையவர்’ (nam udaiyavar - you are mine)”. From that day onwards SrI Ramanujar is known by the title Udaiyavar. Udaiyavar approached Periyanambigal and told him “பெரியாக்காட்பட்டக்கால் பெறாத பயன் பெறலாமன்றோ? - periyAkkATpaTTakkAl peRAta payan peRalAmanRO”. (The holy feet of Periyanambigal have granted me such an honour and blessings of enjoying the best of both the worlds, leelA and nitya vibhUtis). As per the niyamamam of the Periya Perumal, he was overseeing and conducting the temple administration work without any discrepancy. He delegated the temple administration work to one of his disciple by name akaLanganATTAzhvAn and through him ensured that the temple administration work is conducted in the best possible manner.
Reformation of Govinda Bhattar (EmpAr)
The SrI VaishNavar, who was sent to Tirumalai Nambigal for getting reformed EmpAr, returned and prostrated in front of SrI Ramanujar. On seeing his facial expression which reflected happiness, SrI Ramanujar believed that the journey undertaken by the SrI VaishNavar has been fruitful. He asked the SrI VaishNavar whether the objective has been fulfilled successfully and asked him to narrate the entire episode in detail.
The SrI VaishNava said that he had appealed and conveyed the wish of Yatirajar to Tirumalai Nambigal. He said Nambigal was very happy and mentioned that he himself had thought of getting this task done. [[49]] Saying thus, Nambigal went with his SishyAs and the SrI VaishNava to Kalahasti. At Kalahasti, Nambigal wrote down on a palm leaf, a passage from SrI Alavandar’s stotraratna Slokam (Slokam 11) “स्वाभाविकानवाधिशयेशितृत्वम् AsvAbhAvikAnavAdhiSayeSitrtvam” and dropped it on the way through which ULLankai KoNarnta nAyanAr used to go to the temple. On seeing the palm leaf and reading the Slokam, Nayanar’s mind started wavering and was frustrated. On another day, Tirumalai Nambigal was sitting under nearby trees from which Nayanar used to collect flowers for the worship was explaining the meanings of some TiruvAimozhi pAsurams to his SishyAs. That time, Nayanar stopped gathering flowers and was listening to the meanings of the pAsurams. Meanings were explained for three pAsurams. Nambigal was telling the meaning for the fourth pAsuram “எம்பெருமானுக்கல்லால் பூவும் பூசனையும் தகுமே emperumAnukkallAl pUvum pUcanaiyum takume” (Any form of homage, arcana etc., with flowers can be done Only to One, the Supreme Lord, SrIman Narayana, who deserves these honours - 2nd pattu, 2nd TiruvAimozhi, 4th pAsuram). On hearing this, Nayanar threw down the flower basket and shouted, saying “takAtu, takAtu”, not proper, not proper (to worship anyone other than SrIman Narayanan). He fell at the feet of Tirumalai Nambigal and sought his protection.
Nayanar cried over the time lost. Nambigal consoled him and asked him to get up. On hearing this, the Saivaites there surrounded them and started arguing, asking Nambigal, “Are these act of yours a correct and proper one?” Nambigal told them to get the answer from Nayanar. Nayanar told the Saivites that there is no link or whatsoever between them and him. Thus saying, he returned the temple key and the ring and left. Nambigal took him to Tirumalai, performed the rituals of upanayana samskAram and others such as panca samskArams to him. Nambigal taught him divyA prabandhams of AzvArs starting from TiruppallANDu. The SrI VaishNava told all these to SrI Ramanujar. SrI Ramanujar was very happy and blessed the SrI VaishNavar.
SrI RamAnujar went to the house of Periyanambigal and did his daNDavat praNAmams to him and said, “I am offering my prayers to you to overcome the disappointment of not being able to pray to SrI Alavandar directly and appealed earnestly to him to teach all the aspects of the artha viSeshams. For a few days, Periyanambigal did the upadeSam to SrI Ramanujar on the aspects of special meanings/artha viSeshams. Nambigal directed him to learn the [[50]] meanings of tirumantiram (ashTAksharam) and carama Slokam from Tirukkottiyur Nambigal.
SrI Ramanujar becoming EmperumAnAr
As directed by Periya Nambigal, Udaiyavar went to Tirukkottiyur. He inquired some SrI VaishNavas there to know about the where about of the home of Tirukkottiyur Nambigal. Looking in the direction of Nambigal’s home, he did his praNAmams. He went inside the house and prostrated at the feet of Nambigal. He reverentially requested Nambigal to impart the meanings of tirumantiram and carama Slokam. Nambigal, with the intention of making people to understand and realize the supreme importance of these two mantrArthams and also to test the commitment and earnestness, told Sri Ramanujar that he will teach the same later and asked him to go and come back. SrI Ramanujar returned back to Srirangam. Like this, he went to Tirukkottiyur seventeen times. Every time, Nambigal gave the same answer to Ramanujar. He was not initiated (upadeSam) with the meanings of the two mantirams.
During this period, one day Tirukkottiyur Nambigal came to Srirangam and worshipped Periya Perumal. At that time, some elders of Srirangam, expressed with sorrow their concern at the strict manner in which Nambigal is testing Udaiyavar. Nambigal without responding to them returned back to Thirukkottiyur. He sent a SrI VaishNava to Srirangam and asked him to bring Ramanujar to Tirukkottiyur. The SrI VaishNava reached Srirangam and conveyed the message of Nambigal to SrI Ramanujar.
Udaiyavar felt immensely happy and immediately left for Thirukkottiyur along with KoorattAzhvAn, NadAdur AzhvAn and MudaliyAndAn. He asked the three of them to wait elsewhere and he alone went to the home of Tirukkottiyur Nambigal and prostrated at his feet. Nambigal putting forth a condition that the meanings of the mantirams should not be taught to anyone else, he did the upadeSam on the meanings of tirumantiram and carama Slokam. Next day morning, Udaiyavar did upadeSam on the viSesha meanings of tirumantiram from the gopuram of Tirukkottiyur Temple. Nambigal came to know of this and immediately called Yatirajar. He expressed his displeasure and anger on the manner in which Ramanujar has initiated the meanings of the mantras which are supposed to be imparted in privacy by an AcArya to Sishya, and thereby violating the condition put forth and disobeying the AcArya which carries serious consequences. [[51]] Udaiyavar politely told Nambigal that for violating the AcAryAn’s direction, hell will be the consequence.
Nambigal asked him, “Even after knowing of such a consequence why you chose to violate my order?” Ramanujar earnestly said only he himself will go to hell while all the others who listened to the special meanings will be liberated because of the closeness to the holy feet of Nambigal who has imparted the meanings. Nambigal was so happy with such a broadmindedness of Sri Ramanujar.
“We all know from SAstras that EmperumAn is an ocean of grace. We now see the same quality in Udaiyavar too. Hence he is EmperumAnAr”. Thus Nambigal said with great happiness. Nambigal also said the defect of violating the order of the AcAryA will not be applicable to EmperumAnAr because of the intrinsic noble intention and propagation of the SrI VaishNava sampradAyam. Nambigal said proclaimed that, until today, this sampradAyam known as parama vaidika siddhAntam. Nambigal proclaimed that from now on will be known as “emperumAnAr darSanam”. From then on, SrI Ramanujar was bestowed with the title “EmperumAnAr” and the ViSishTAdvaita siddhAntam is popularly known as “Ramanuja siddhAntam, emperumAnAr darSanam”.
Seeking good counsel (nal vArttaikaL)
EmperumAnAr prostrated at the feet of Tirukkottiyur Nambigal and took leave of him to return to Srirangam. There, he did his daNDavat praNAmams to Periyanambigal and explained in detail, the events at Tirukkottiyur. He appealed to Periyanambigal to bless him with upadeSam on TiruvAimozhi. On hearing this, Nambigal was very happy. He suggested to EmperumAnAr to approach Tiruvaranga Perumal Araiyar and said that he will give Ramanujar good counsel and also do the upadeSam to him on TiruvAimozhi also. Accordingly, Yatirajar went to Tiruvaranga Perumal Araiyar. He paid his obeisance to Araiyar and told him the reason for coming to him. From that day onwards, for six months he was doing kaimkaryams to Araiyar.
One day, Ramanujar prepared turmeric paste (manjal kAppu) and applied it to Araiyar before his bath. Araiyar was very pleased and happy with this service. He said “Oh EmperumAnAr! Your thoughtful and committed service taking utmost care to serve me is so very impressive and thoughtful as if it is your plan to take away from me all my aiSvaryam (rather wealth of knowledge). He told Ramanujar that [[52]] from that day onwards, he will impart good counsel (nal vArttaikaL) and do the upadeSam on TiruvAimozhi also.
The nal vArttaikaL thus blessed are - “AcAryaH sa hariH sAkshAt SararUpI na samSayaH”; “பீதகவாடைப் பிரானார் பிரம குருவாகி வந்து” (pItakavADaip pirAnAr pirama guruvAki vantu) namely “உறங்கும் பெருமாளே உலவும் பெருமாளாக வந்தவர்கள் ஆசார்யர்கள் uRangum perumALE ulavum perumALaka vantavarkaL AcAryarkaL”, meaning - SrIman nArAyanA came as AcAryAs who are the walking Gods. Therefore, it is essential for the disciple to get initiated in to mantiram and the mantrArthams by learned AcAryAs, learn and understand them thoroughly, and seek the means of attaining moksham as blessed by Lord Krishna on carama Slokam in the last chapter of Bhagavat Gita. AcAryA’s blessings have the potency to give one, a state of bliss (parama purushArtham) in this world as well in Paramapadam. Hence one should reflect great adherence and loyalty (mahA viSvAsam) to AcAryA and benefit by getting bestowed with abundant greatness and blessings. Araiyar said that these good words/nal vArttaikaL are blessed by our Alavandar. As an example, Araiyar quoted the meanings/comments (by Alavandar) of KanNiNuN ciRuttampu pAsurams of Madhurakaviigal and also about “தென் குருகூர்நகர்நம்பிக்கு அன்பனாய் மதுரகவி சொன்ன சொல் நம்புவார் பதி வைகுந்தம்” (ten kurukUr nambikku anbanAi madhurakavi connA col nambUvAr pati vaikuntam). Then, Araiyar did the upadeSam on TiruvAimozhi which reflects in a crystal clear manner the svarUpa, upAya, purushArthams. EmperumAnAr offered his respects to Araiyar. He came back and briefed Periyanambigal about his learning with the guidance of Araiyar. Nambigal directed Yatirajar to learn and understand the meanings of TiruvAimozhi from the sannidhi of TiirumAlaiyANDAn.
Seeking as Sishya of TirumAlaiyANDAn
As directed by his AcAryA, Ramanujar approached TirumAlaiyANDAn and sought his blessing and appealed to him to teach the meanings of TiruvAimozhi. ANDAn accordingly did the upadeSam on meanings of TiruvAimozhi pAsurams. This kAlakshepam was going on daily. ANDAn blessed Ramanujar with the upadeSam on the pAsuram “அறியாக் காலத்துள்ளே” (aRiyAk kAlattuLLE - 2nd decad, 3rd TiruvAimozhi, pAsuram 3). ANDAn gave an interpretation for this pAsuram thus - “அறிவு நடையாடாத தசையிலே ஸம்பந்த ஞானத்தைப் பிறப்பித்து, [[53]]
பிறந்த ஞானத்தை அழிக்கக் கடவதான தேஹ ஸம்பந்தத்தோடே பின்னையும் வைத்தாய் என்கிற இழவாலே அருளிசெய்கிறார்” -(aRivu naDaiyATata tacaiyilE samabandha jnAnattaip piRapittu, piRanta jnAnattai azhikkak kaDavatAna dEha sambandattODE pinnaiyum vaittAy enkiRa izhavAlE aruLiceikiRAr) - AzhvAr states with sadness that EmperumAn endows AzhvAr with the knowledge about the relationship between Him and AzhvAr and then gives him a body which caused the original knowledge to be deeply hidden somewhere. On hearing this meaning for this pAsuram, EmperumAnAr presented his humble thoughts to ANDAn, saying that the previous two pAsurams and the next following pAsurams, when telling with extreme joy whereas this reflection of sadness or sorrowful state in this pAsuram is intriguing. Ramanujar based on TiruvAimozhi pAsura vAkyams, “அறியா மாமாயத்து அடியேனை அறியாக் காலத்துள்ளே அடிமைக்கண் அன்பு செய்வித்து வைத்தாயால் aRiyA mAmAyattu aDiyEnai aRiyAk kAlatuLLE aDimaikkaN anbu ceyvittu vaittAyAl”, made his own submission to his AcAryan.
(The gist of the meaning of this pAsura vAkyams according to Dr. Vedanta Desikan is - Oh Lord, in my innocent boyhood years, you created in me the wish to be your servant. I would have felt frustrated, had you not done this. It is in an age in which one goes crazy with worldly things, not knowing the consequences, as if one is under the influence of some drug.)
ANDAn was very happy and shared this new interpretation with Tirukkottiyur Nambigal and Periyanambigal. They said that this meaning by Ramanujar was heard by them from Sri Alavandar. They further said that Ramanujar has been bestowed with the abundant blessings (paripUrNa kaTaksham) of SrI Alavandar. They observed that Ramanujar’s learning special meanings for the pAsuram was similar to Lord Krishna acquiring VidyAs from SaantipinI Maharshi. TirumAlaiyANDAn agreed about this. ANDAn went back along with them to EmperumAnAr’s maTham. The three of them offered their blessings to Ramanujar and appreciated him. ANDAn continued with the upadeSams on meanings of all of TiruvAimozhi pAsurams.
Birth of PiLLAn
PraNatArtiharar (aka KiDAmbi AcchAn) travelled to Tirumalai to see his aunt, wife of Periya Tirumalai Nambi. He was staying there for some time and was having the darSan of Tiruvengadamudaiyan. At that [[54]] time, a male child was born to Periya Tirumalai Nambi. The child was named as “PiLLai”.
Then in Kali 4163, year Plava, month of aippasi when PoorADa star was in ascendance, second son was born as an amSam of PracaNDa (one of the dvAra pAlakas of SrI VaikuNTham) to Periya Tirumalai Nambigal. He was named as “PiLLAn”. Unlike other children, this child was not weeping and smiling. When Nambigal was doing upadeSam on the meanings of divya Prabandham, the child used to observe very keenly. Nambigal was surprised to note the child’s interest. He was happy and was confident that the child will be as devout and famous as his sister’s son Ramanujar. Others who noticed this peculiar and divine aspect of PiLLAn were joyous over this. PiLLAn was initiated with aksharAbhyAsam at the right age. He was able to absorb, the vidyAs taught to him very quickly and was a bright student in learning divya Prabandham. KiDAmbi AcchAn was immensely pleased and was proud of PiLLAn.
Once a group of SrI VaishNavAs from Srirangam visited Tirumalai to have the darSan of Srinivasa Perumal. After the worship of Lord Srinivasan, they called on Periya Tirumali Nambigal and prostrated at his holy feet. Nambigal extended all the courtesies for the guests and sought to know the developments at Srirangam. They explained in detail the glory of EmperumAnAr. Nambigal was overcome with joy on hearing this and felt that the desire of SrI Alavandar was fulfilled. He wanted to know more and more about the glory of EmperumAnAr and encouraged to go on. They were very enthusiastically describing the glory of SrI Ramanujar and spoke very highly of him. PiLLAn was listening to these. The child was play fully talking himself about the glory/vaibhavam of EmperumAnAr. Seeing this, Nambigal was very happy.
After some time, Nambigal performed the upanayanam etc., ceremony to PiLLAn. He got PiLLAn married at an appropriate age. KiDAmbi AcchAn who was waiting eagerly for the day he could seek refuge at the holy feet of EmperumAnAr and become his disciple took leave of Nambigal to go to Srirangam. Nambigal sent PiLLAn along with AcchAn to EmperumAnAr’s sannidhi. Nambigal directed AcchAn to convey his invitation to Ramanujar to come to Tirumalai for the darSan of Tiruvengadamudaiyan. AcchAn with PiLLAn left Tirumalai for Perumal Koyil (Kanchipuram). There, they offered prayers to Kanchi PerarulAlan and Perumdevi tAyAr. AcchAn met his mother who was living in Kanchipuram, prostrated at her feet and described in detail all [[55]] the events that happened at Tirumalai. He took leave of him and started his journey to Srirangam along with PiLLAn.
After a few days, they reached Srirangam, had darSan of Periya Perumal and reached EmperumAnAr’s maTham. AcchAn prostrated at his holy feet and were lying down without getting up. UdaiyavAr asked AcchAn to get up and asked him about his well being. AcchAn informed Ramanujar in detail, all the events that happened at Tirumalai Nambigal home. SrI Ramanujar was immensely happy to know about this and looked at PiLLAn and asked AcchAn “Is this PiLLAn?” PiLLAn paid his praNAmams to SrI Ramanujar who blessed him happily saying that the blessing he received from SrI Alavandar and Nambigal will be with him spontaneously. AcchAn lived at the maTham of Ramanujar, serving him with great devotion.
Overcoming the danger due to Temple kaimkaryam
As ordered by Periya Perumal, Udaiyavar was overseeing and executing the temple administration in an exemplary manner. He never compromised on the service to the Lord. He was dispassionately correcting those who made mistakes. This caused some of the temple personnel to become angry and disgruntled at the strictness of Udaiyavar. They planned to the extent of murdering him too. They conspired to add poison in the food that will be consumed by Yatirajar. They went to a grahastar from whose house Ramanuja used to take bhikshA and made him their accomplice. The grahastar ordered his wife to add poison in the food that will be given as bhikshA to Ramanujar. Being a lady of upright stature, she tried to correct him by saying that such an act is will bring great apacAram and pleaded with him to give up this evil plan. He being a very arrogant one compelled her by resorting to violence. So, she had no other option but to do so what has been ordered with a sorrowful frame of mind. Next day, when Yatirajar came to their house seeking bhikshA, she brought the food mixed with poison. She was over come by emotion and was in a tearful state. Her hands and legs were trembling. She offered the food separately without mixing it with the food given as bhikshA in other houses. She paid her obeisance to Yatirajar and rushed back inside her home. (Once, sanyAsi takes bhikshA from some one, he/she should not pay obeisance to the sanyAsi. In case somebody prostrates at their feet after offering bhikshA, the sanyAsi has to observe fasting that day). SrI Ramanujar thought something is different in the manner in which the lady of that household acted and felt that such a thing has never happened so far. He felt that something is wrong and that is why she has acted in a manner of a person unwillingly doing [[56]] something under compulsion and duress while her soft nature has indicated some thing unusual. He proceeded to Kavery and dropped the entire food grains in the river, washed the cloth in which he has taken bhikshA, wriggled it to drain excess water and shook it well and sat under a tree on the bank of the river. When he shook the wet cloth some of the grains that were in the cloth dropped to the earth and a crow which ate it swooned and dropped dead. When he noticed this, he observed fasting for a few days from that day.
The affection of AcAryAs
When Tirukkottiyur Nambigal was with Periya Nambigal, they came to know of this dangerous incident that happened to Ramanujar. They were very anxious and worried. Immediately, both of them started for Srirangam. When SrI Ramanujar learnt about the arrival of the two AcAryAs, he left his maTham to receive them. When he saw the two AcAryAs crossing the river Kaveri, he prostrated to them right on the sand of Kavery River and got up again and repeated this several times over and over. Being midday, the sun was scorching, the river sand was very hot and one could not even stand barefoot on the sand whereas Ramanujar was continuing to prostrate and getting up repeatedly. The AcAryAs were not telling him to stop this and to rise up. The youthful and supple physique of Yatirajar was fatigued. KiDAmbi AcchAn who was nearby could not bear this and he was tearful and said, “What kind of an AcArya SishyA kramam/norm is this! Whether he will be tested till his life is lost?” He lifted up EmperumAnAr and was crying. Tirukkottiyur Nambigal said, “AcchAnE! We were testing to find out any one capable of showing care and affection to EmperumAnAr is present in his group of SishyAs and are immensely pleased to notice that you are there to take due care of him. While our affection to Yatirajar is abundant, we wanted someone to be present with him all the while to take care of him”. Thus, he ordered AcchAn saying, “From now on it is your responsibility to protect Udaiyavar and take due care of him; you have to prepare his food daily and present it to him. Oh, Yatiraja! You need not go out for bhikshA. Accordingly the bhikshA prepared by KiDAmbi AcchAn was offered to EmperumAnAr daily from that day.
ArulAlapperumAl EmperumAnAr
There was a highly learned advaita sanyAsi named Yaj~namUrti. He successfully debated against all the learned vidvAns of Kasi and was teaching advaita granthams to hundreds of disciples. He came to know about Ramanujar teaching ViSishTAdvaita granthams to thousands of [[57]] disciples. He could not digest this as he did not want anyone else to be more competent than him. He started on his journey towards Srirangam with several Saastra granthams and arrived at Srirangam after a few months. He met Ramanujar and informed that he has come for a debate with him. Ramanujar happily accepted the challenge and asked him as what he will do if he loses the debate.
YajnamUrti said that if he loses he will carry the footwear of Ramanujar on his head, bear the name of Ramanujar and accept the ViSishTAdvaita philosophy and join VaishNava matam. He then asked Ramanujar as what will he do if he loses the debate. Ramanujar replied that if he loses the debate, he is prepared to give up reading Saastra granthams (grantha sanyAsam). Both of them took a vow on these lines and started the debate. They agreed to debate for eighteen days. It went on for sixteen days. No one could win over the other. On the seventeenth day the arguments of YajnamUrti were gaining in superiority. It was the turn for Ramanujar to give his counter arguments. Ramanujar was thinking that there is only one day left and was feeling sad and hesitant. On noticing this, Yaj~namUrti thought that he has won the debate and asked Ramanujar to come tomorrow for further debate and left.
Yatirajar returned back to his maTham, completed the nitya karmAnushThAnams (daily routine rituals), offered worship to his ArAdhya deivam, PerarulAlan, presented (nivedanam) the food items and prostrated at His feet, got up and with folded hands sought His direction. His prayer was “PerArulAla! For long time immemorial, this darSanam is being exemplified by eminent AcAryAs in succession and up to SrI Alavandar time and has gained great reputation and an exalted status. If it is your bidding that the darSanam has to undergo a set beck during my time and if you are playful with me by doing so, what can I do? For all these days, we were with pramAnams, assertively stated that Your attributes of svarUpa, rUpa, guNa, vibhUtis et al are satyam/true. If all these have to be undone through this MayAvAdi (one he propagates the principle that nothing in this world is real), Yaj~namUrti, what I can do now? Why is such a play (leelA) with me?” He thus appealed to the Lord and retired to bed in a worried state of mind.
That night PerarulAlan appeared in the dream of Ramanujar and blessed him saying “YatirajarE! Why are you disturbed so much? I have made Yaj~namUrti, a competent person as your Sishya now. You may refer to the work “akhaNDa mAyAvAda khaNDhanam” blessed by your revered AcArya, SrI Alavandar and use the strategies stated [[58]] therein to succeed in the debate”. SrI Ramanujar woke up next morning, chanting the Hari nAmam. He recalled the dream that he had in the night. Accordingly, recollected the strategic counter points stated in the works of SrI Alavandar. He gained in confidence and was sure that success will be his. He completed all the routine daily rituals. He offered his prayer to PerarulAlan and started for the debate.
On seeing the confident manner in which Ramanujar stepped into the debate hall and the picture of confidence in him (mukha vikAsam), YajnamUrti wondered, “Is this the same person who went yesterday to his maTham in a dull and lacklustre state? The manner in which he is coming towards the debate hall appears one of extreme confidence and is similar to that of an elephant tearing apart the plantain trees like arguments of mAyAvadis like me! What could be the reason for this?” He realized that Ramanujar would have gained in confidence with the blessings of the Lord and it is impossible to win over him. He got up from his seat and received Ramanujar with reverence. As soon as Ramanujar occupied his seat YajnamUrti prostrated at his feet several times and said reverentially, “SvAmi, I have been defeated by you”. He took the pAdukAs of SrI Ramanujar and kept them on his head and prayed to Ramanujar, “Please accept me (as your Sishya) and bless me”.
On seeing this, Udaiyavar was surprised and said. “Why are you doing like this? Are you not going to debate?” To this, YajnamUrti said, “If the Lord has appeared in person to you, will it be possible for me to open my mouth and speak in your august presence!” Yatirajar then established with several irrefutable points, ViSishTAdvaita siddhAntam. The advaita sanyAsi, YajnamUrti decided that it would be impossible to counter any of the points of Ramanujar. He broke his eka daNDam (single staff stick) and prayed to SrI Ramanujar to bless him with tridaNDam and kAshAya/kAvi vastram. As YajnamUrti until now had given up tuft and yajnopavItam, the requisite atonements (prAyaScittams) were done. After this, Yatirajar gave him the tridaNDam and kAshAyA cloth. Ramanujar gave the name “arulAlapperumAl EmperumAnAr” since he has become his disciple through the blessings of arulAlan. In reflection of his gratitude to Varadan with the term “arulAlapperumAl” and recalling the orginal promise of Yaj~namUrti that he will bear the name of Ramanujar in the event of his defeat he combined the term “EmperumAnAr” and thus the name given was “arulAlapperumAl EmperumAnAr”. Later Ramanujar took arulAlapperumAl EmperumAnAr to the sannidhi of Sriranganathan for darSan, asked him to accept tIrtham and SaThAri. From there, Ramanujar took him to his maTham and had him the sevA [[59]]
of PerarulAlan. Ramanujar told him, “He is the one who accepted you”. Starting with tirupallanDu, divya prabandhams and rahasyArthams were taught to ArulAlapperumAl EmperumAnAr by SrI Ramanujar.
Kaimkaryam of AnantAzhvAn at Tirumala
EmperumAnAr was conducting upadeSams on the meaning of TiruvAimozhi pAsurams to his group of disciples who themselves were distinguished scholars. When he was explaining them the meaning of the TiruvAimozhi pAsuram “ozhivil kAlamellAm”, he asked the group of disciples, “Is there anyone in this group who will go to Tirumala, create and maintain a flower garden (nandavanam) for the happiness of TiruvengadamudaiyAn and use the flowers from the garden to make garlands, present them to the Lord?” AnantAzhvAn respectfully volunteered to go. On hearing this, Udaiyavar was immensely pleased and directed him to go to Tirumala.
Accordingly, in a few days, AnantAzhvAn left for Tirumala. After worshipping the Lord, Tiruvengadamudaiyan, he went out to find a suitable location for the flower garden. He identified such a location near the temple and decided to cut the trees and to level the ground. He called his wife, and asked her to fill the mud from the earth, carry it and to empty it in a trench to fill up the dug up trench. Accordingly, she was doing this on her husband’s instruction. The ever merciful Lord Tiruvengadavan saw the lady who is pregnant and toiling hard. The Lord in a disguise as a one carrying the mud from the earth, approached and said, “Oh lady! You don’t have to carry the basket full of mud for such a distance. From here, I will carry the basket, unload it at the trench, and bring back the basket to you”. Because of the sufferings and toil involved, she handed over the basket with mud to him. He swiftly reached the trench, unloaded the mud and returned back to hand over the empty basket to the lady. AnantAzhvAn started feeling doubtful since she used to take lot of time to the extent he would have to dig up the earth to fill four baskets while she would return slowly and all of a sudden she is coming back with the empty basket even before he could dig up earth to fill one basket. He asked “Hey lady, are you unloading the mud in the place where I indicated to you or are you unloading it in a place convenient to you in a bush? How come you are returning so quickly?”
She said “SvAmin, a kind hearted person whose job is to carry mud from earth took pity on me offered to help me. He takes my basket full of mud from a place near here to unload the mud in the location mentioned by you and return the empty basket to me. That’s how I [[60]] am able to return quickly”. This made AnantAzhvAn wild with anger and told her, “Where is he? Is he trying to steal the credit of our service to Lord? In the guise of helping you, he is taking away the credit for the kaimkaryam. Show me where he is”. She took AzhvAn to show that person. AnantAzhvAn with his gardening tool in his hand went there. As AzhvAn neared the person, that person started running. AzhvAn gave him a chase and could not catch him even after running for a long distance. He was tired and paused to catch his breath. That miracle person stopped to look back and laughed at AzhvAn. In a fit of anger, AzhvAn threw the gardening tool at that person who vanished and appeared as Lord Srinivasan. Immediately, AnantAzhvAn did his daNDavat pramANams to the Lord and sought His forgiveness for the misdeed done by him.
When AnantAzhvAn threw the gardening tool, it struck the chin of the Lord and started bleeding. To stop the bleeding they applied food grade camphor on the jaw of the Lord. Even today food grade camphor is applied on the jaw of Lord Sinivasan. This is what is told for generations. However there is no evidence in Guru ParamparA.
At that time, the Lord asked AzhvAn, “AzhvAnE! What harm did I cause to you? Why did you chase me so far?” AzhvAn replied with a question, “Is it not a mistake to take credit for my kaimkaryam (service)?” Tiruvengadamudaiyan was very pleased to hear this response and blessed AzhvAn and disappeared.
Visit of Yatirajar to Tirumala
EmperumAnAr came to know about the flower garden created by AnantAzhvAn and about the excellent manner in which he has been serving the Lord with floral garlands made up with choice flowers. Yatirajar was very happy on hearing about the incident of the Lord in guise and the Lord blessing AzhvAn. Yatirajar wished to have the darSan of Tiruvengadamudaiyan. He took leave of SrI Ranganathan, started on the pilgrimage via Tirukovilur, Kanchipuram and other divya deSams and did his mangaLASAsanams to the EmperumAns there and reached Tiruppati. At Tiruppati, thirty SrIvaishnavAs became the disciple of Udayaivar and he blessed them. On hearing about the arrival of Yatirajar at Tiruppati, AnantAzhvAn came down to Tiruppati from Tirumala, prostrated at the holy feet of Yatirajar and prayed him to visit Tirumala.
EmperumAnAr reached Tirumala. There, Periya Tirumalai Nambigal and several other SrIvaishnavAs brought the temple honours like [[61]] garland, parivaTTam (cloth) et al of Perumal. Udaiyavar prostrated at the feet of Periya Tirumalai Nambigal. Udaiyavar told Nambigal with devotion that it is his (Udaiyavar’s) bhAgyam to get such honours after a very long time been a long time for him to be accorded such privilege of greeting. He accepted the prasAdams of Perumal with reverence and went to the temple. First, he worshiped VarAha Perumal and then proceeded to the sannidhi of Lord Srinivasan and did his mangaLASAsanam and rejoiced. He partook the tIrtha prasAdam et al. Then with great heart not willing to leave, he left the sannidhi. As directed by Periya Tirumalai Nambigal, he stayed at Tirumala for three days without taking any food. He did his mangaLASAsanam to Tiruvengadamudaiyan daily and was very happy. He took leave of Perumal and reached Tiruppati and accepted bhikshA (alms) at the tirumAligai (home) of Periya Tirumalai Nambigal.
He appealed to Periya Tirumalai Nambigal to bless him with the discourse on SrImad Ramayana with meanings. Nambigal agreed and gave the discourse with meanings of SrImad Ramayana. This was completed it in a year’s time.
In the meanwhile, one day EmpAr after preparing the bed for the sleep for Tirumalai Nambigal, lie down on the bed, turning around this side and that side and then get up. On seeing this action, Ramanujar was upset. He further learnt that every night EmpAr used to do this on the bed of his AcAryan. He informed this to Nambigal. Nambigal confronted EmpAr and asked him, “Is it not a great sin and unpardonable mistake (mahA apacAram) to do like this daily?” Are you aware of the phalan?” EmpAr replied to Nambigal, “I am aware that I will go to hell for such a mistake. I am doing this in order to make sure that the bed is comfortable and will not cause any pain and discomfort to my AcAryan”. On hearing the deep respect and devotion of EmpAr, EmperumAnAr and Nambigal complimented him.
When Yatirajar took permission to return to Srirangam, Nambigal called his sons and made them to prostrate at the holy feet of Ramanujar. He pointed out to PiLLAn that he is fit to receive your special blessings. Thus saying, Nambigal entrusted PiLLan to Ramanujar. He accordingly approved and accepted PiLLAn. Ramanujar and appealed to Periya Tirumalai Nambigal to hand over Govinda Perumal also. As requested by EmperumAnAr, Tirumalai Nambigal entrusted Govinda Perumal to him duly offering water through his hands (udakadAnapUrva).
[[62]] Yatirajar took leave of Periya Tirumalai Nambigal and started for Kanchi. On reaching Kanchi, he went to the temple and did his managaLASAsanam of PeraruLAlan and Perumdevi tAyAr. He stayed in Kanchi for some days. He noted Govinda Perumal’s facial expression which reflected sadness and understood the reason for it. He told him to go back to the sannidhi of Periya Tirumalai Nambigal and sent him along with a SrivaishNava to help him. They both left for Tiruppati. On reaching Tiruppati, Govinda Perumal went straight to the residence of Periya Tirumalai Nambigal and offered his respects to him from the entrance itself without going inside. However, Nambigal did not acknowledge and told him to go back. The wife of Nambigal felt pity on Govinda Perumal and said, “Is it proper not even to offer food to them who travelled such a long way and tell them to go back?” Nambigal asked her, “Will anyone offer fodder to the cow that has already been sold?” Even then, Nambigal continued to avoid Govinda Perumal. Govinda Perumal immediately returned to Kanchi and offered his respects to Ramanujar. When Ramanujar learnt as what has happened at Tiruppati, he praised Nambigal in many ways. After a few days, he took leave of PeraruLAlan and reached Srirangam. He further realized the vairAgyam of Govinda Perumal, and complimented and honoured him by offering him tridaNDdam and kAshAya vastram. He named him as “Empar” made up with the combination of the first part, “Emp” and the last two letters, “Ar” (Adyanta aksharams) of his own name, EmperumAnAr. EmpAr was very deeply devoted to Ramanujar.
When Yatirajar was conducting kAlakshepams (discourses) to his SishyAs at Srirangam, two SrIvaishNavAs from another divya deSam came to Srirangam. They asked the SrIvaishaNavAs of Srirangam, the location of the maTham of EmperumAnAr. The SrIvaishaNavAs of Srirangam asked them, “Which EmperumAnAr maTham are you asking for?” The visitors were taken aback and said, “It is not proper to make fun of us. How many EmperumAnArs are there in our darSanam/philosophy? The SrIvaishaNavAs of Srirangam said “We are not making fun. There is one maTham for EmperumAnAr and another one for ArulAlaperumAl EmperumAnAr. We just wanted to know as to which one of the maTham you want to go to”. The visitors said that they want to go to the maTham of Udaiyavar only”. The two visiting SrIvaishNavAs reached the maTham. ArulAlaperumAl EmperumAnAr came to know of this incident and he felt sad. That day onwards, he left his maTham and took refuge at the holy feet of Udaiyavar. He narrated the incident to Udaiyavar, sought his niyamanam and stayed with Udaiyavar all the time.
[[63]] Creation of SrI BhAshyam and other granthams
In order to fulfil the wishes of SrI Alavandar, EmperumAnAr created SrI BhAshyam. While doing so, he told KooratAzhvAn, “You keep writing down as what I am going to dictate as it is. Wherever you have a different point of view (abhiprAya bhedam), you may indicate by not taking down the notes as dictated”. Accordingly, AzhvAn started taking down the notes as dictated by EmperumAnAr. At one particular stage of the dictation, Yatirajar stated that the AtmA is not subservient to BhagavAn (bhagavat Seshatvam) and is full of attributive consciousness (dharma bhUta j~nAnam), AzhvAn stopped writing. Noticing this, Udaiyavar insisted AzhvAn to write what he stated. Even then AzhvAn did not continue with the writing. Udaiyavar was upset and angrily told AzhvAn, “You, yourself complete SrI BhAshyam”. Thus saying, he sent him away. Those who were nearby asked AzhvAn, “Is this proper to defy the order of SvAmi and become a target for his anger?” AzhvAn said, that tomorrow itself, he will be blessed by his AcArya. At that night, Udaiyavar thought about the entire incident and came to the conclusion that the point of view of AzhvAn was valid and appropriate. Next morning, he called AzhvAn and regretted for getting upset with him. He accepted the view point of AzhvAn. AzhvAn per Yatirajar’s direction completed writing SrI BhAshyam. Thus one of the three wishes of SrI Alavandar was fulfilled. Further, Yatirajar composed VedAnta sAram, VedAnta dIpam, VedArtha sangraham and Gita BhAshyam (here it is not noted in the order of creation of the work). He also presented a work titled “nityam” which is about nityAnushThAnam (daily rituals). On the auspicious Panguni Uttiram day, when SrIranganathan and SrI Ranganayaki tAyAr were together (sErtti sevA) and in tirumanjanakolam, Ramanujar composed and presented SaraNAagati gadyam, SrIranga gadyam and SrIvaikuNTha gadyam. In all, EmperumAnAr has composed and presented nine granthams.
EmperumAnAr’s digvijayam
As appealed by KoorattAzhvAn, NadadUrazhvAn, PiLLAn and other disciples, Yatirajar started on a pilgrimage to worship divya deSa Perumal-s and also to win over people of other religions in order to establish the ViSishTAdvaita philosophy. He took leave of Sriranganathan and reached Tirukkudantai (Kumbakonam) first to offer his MangaLASAsanam of AravAmudazhvAn. Next, he travelled to Pandiya Nadu divya deSams and did his MangaLASAsanam at Tirumalirumcholai, Tirupullani and other divya deSams. He took his bath at TiruvaNai/Setukkarai (close to Tirupullani). There, he reformed [[64]] the atheists. He reached Azhwar Tirunagari and offered worship at the sannidhi of Polindunindra PirAn and NammAzhvAr and arrived at Tirukkurungudi with thousands of his SishyAs
SrIvaishNava Nambi
At Tirukkurungudi, EmperumAnAr took his bath and was performing his daily rituals. The Lord of that divya deSam, Tirukkurungudi Nambi appeared in the form of a SrIvaishNava and appealed to Udaiyavar, saying, “BhagavAn incarnated as Rama and Krishna to reform the cetanams (sentient beings) and did not succeed whereas devareer has in your possession a mantra which will reform them. Please initiate me on this mantra?” Udaiyavar performed samASrayaNam to the SrIvaishNava, applied Urdhva puNDrams, did the upadeSam of the tirumantiram and gave him the tirunAmam “SrIvaishNava Nambi” and blessed Him. After receiving these, the SrIvaishNava disappeared from the place. On seeing this, EmperumAnAr and others were surprised. Later when they went to the temple to offer worship, there EmperumAnAr saw the tirumaN kAppu that he applied on the face of Perumal, Tirukkurungudi Nambi. EmperumAnAr and others overcome with joy. Udaiyavar recited SaraNagati gadyam and sought the forgiveness of the Lord. Nambi showered His abundant blessings (paripUrna anugraham) on EmperumAnAr. From there, Udaiyavar travelled to MalainADu (Kerala) divya deSams and continued his pilgrimage towards Northern India.
Getting the tirunAmam as SrIbhAshyakArAr
Udaiyavar travelled to Gokulam, Ayodhya, NaimisAraNyam, BadrinAth divya deSams etc., and reached the Sarasvati pITham. Sarasvati Devi Herself received him, and praised him saying, “Unlike Sankara and others, you have applied irrefutable logic in expounding the meaning of VyAsa sUtrAs. Hence, this commentary of yours will be known as SrIbhAshyAm and you being the author of the work, will be known by the name, SrIbhAshyakArar. She placed the SrIbhAshyAm on Her head and handed over the SrIbhAshyAm and Her daily ArAdhana mUrti Lakshmi HayagrIvar to Udaiyavar. SrIbhAshyakArar very happily accepted them and retuned to his place. From that day onwards, SrI Ramanuja BhAshyam was known as SrIbhAshyam and EmperumAnAr is known as SrIbhAshyakArar.
The local king came to know about the divine incident of SrIbhAshyakArar being honoured by Sarasvati Devi. He was very glad and sought refuge under the holy feet of EmperumAnAr and was in [[65]] reverence. The disgruntled persons belonging to other religions thought of killing Udaiyavar. They performed “abhicAra yAgA” (a tantric ritual to cause death to a person). Such a move backfired and brought forth ill effects on those who planned to conduct the ritual. They became haunted and unstabilized and were hurting each other and were not at all in control of their mental faculties. As requested by the king, Udaiyavar cured their illness. They all became devoted to the holy feet of Udaiyavar. After a few days, SrIbhAshyakArar went to vaDa Mathura and other places, took a bath in River Ganga. Then went to Purushottamam (Puri), SrikUrmam, Simhachalam, Ahobilam etc., and performed his mangaLASAsanam to the EmperumAns in those divya deSams and arrived at Tiruvengadam.
Lord Srinivasan accepting Sankha cakrams
At that time, Saivaites were arguing with Periya Tirumalai Nambigal that the arcA mUrti at Tirumala is that of Saivaite God (Srinivasan engal nAyanAr). Nambigal pointed out that the AzhvArs did mangaLASAsanam to the Lord. Nambigal backed his counter points with praNAmams (valid evidence) and said that the mUrti is SrIman Narayana only. The Saivites went on to argue that the arcA mUrti neither bore the impeccable evidence of SrIvaishNava emblems nor that of the Saivaite ones and that the mUrti carried a few symbols of both the sects and so the mUrti is common to both. EmperumAnAr intervened at this point and suggested, “You keep the emblems of your tampirAn (Siva) such as triSUlam, drum (Damaru) and we will keep the emblems of Sankha cakrams of our Lord in front of the mUrti tonight, lock and seal the doors of the sanctum sanctorum, both the sects to guard the place whole night. When we reopen the door the following morning, which ever emblem is accepted by the Lord as His, we will conclude and come to an agreement that He is the Lord of that particular sect”. This was agreed to by both sides and they placed the Sankha cakrams, triSUlam and the drum inside the sanctum sanctorum. They ensured that there was no one inside the garbha gruham, locked the door and sealed it. Both sides guarded around the sannidhi.
Next morning at Sunrise, after removing the seal, the door was opened and all went inside to have darSan of the mUrti. They saw that the Lord, Srinivasan was adorning the Sankha cakrams on His holy hands. The trisUlam and the drum were lying on the floor shattered in to pieces. EmperumAnAr was singing in praise with verses on the Lord Srinivasan and his joy knew no bounds. He arranged the daily pUjA rituals (tiruvAradhanam etc,) in a systematic manner as were being [[66]] done earlier. Periya Tirumalai Nambigal was over come with joy and praised SrI BhAshyakArAr. Udaiyavar taking leave of Nambigal went to Kanchipuram Perumal Koyil and other divya deSams. He returned back to Srirangam Periya Koyil. There, in the sannidhi of SrI Ranganathan, he had a joyous darSan of the Lord and enjoyed the sevA from feet to head (pAdAdi keSam) as sung beautifully in the “amalAnAdhipirAn” pAsurams and stood in front of Sriranganathan with a sense of victory and fulfilment (JayaSrI). He partook tIrtha prasAdam et al. He took leave of Periya Perumal to reach his maTham. EmperumAnAr was doing upadeSam to his many SishyAs on the special meanings of many granthams (samasta viSeshArthams). He was very famous and glory personified.
ARAyirappaDi vyAkhyAnam (commentary)
One day EmperumAnAr strolling inside his maTham was deeply and silently reflecting upon the meaning of a pAsuram from divya prabandham. He was enacting (abhinayam) to himself the scene as depicted in that pAsuram. PiLLAn was observing this from outside through a gap in the door and asked, “Is AcAryan reciting and enacting the scene from the pAsuram of “tirumAlirumcOlai enREn enna” of TiruvAimozhi (tiruvAimozhi arthAnusandhAnamO?)”. Udaiyavar was surprised on hearing this and asked “Is this my PiLLAn?” PiLLAn replied “Yes, aDiyEn”. Udaiyavar opened the door and asked PiLLAn to come inside. Later Udaiyavar narrated this incident to Periya Nambigal, AzhvAn and others in the group. He said, “This PiLLAn with good behaviour since his childhood has deep knowledge of SrI BhAshyAm etc., and highest reverence to BhAgavatAs. To cap it all, when I was silently contemplating on the meanings of the prabandha pAsuram with expressions, he could pin point the particular pAsuram. This clearly shows the fact that he is fully qualified and eligible to receive the anugraham of Periya Nambigal. I am therefore endorsing him as my ‘j~nAna putran (Intellectual heir)’. Furthermore, EmperumAnAr named PiLLAn with other tirunAmam of NammAzhvAr as TirukkurukaippirAn PiLLAn”.
He called PiLLAn and directed him to write a commentary on TiruvAimozhi based on 6,000 paDi (ARAyirappaDi). Accordingly, PiLLAn completed the task of writing the commentary with the same mangala Slokam (invocatory verse) for EmperumAnAr’s SrI Bhashyam. He submitted this to EmperumAnAr. PiLLan did not want to have a separate invocatory Slokam for this ARAyirappADi commentary. EmperumAnAr went through the commentary. He was immensely pleased by the details and told PiLLAn, “With the blessings of SrI [[67]] Alavandar, the name ‘TirukkurukaipirAn PiLLAn’ given to you by me is and by all. This commentary of yours should be propagated through kAlakshepam route like SrI Bhashyam”. Periyanambi, Azhvan and other accepted this happily the anugraham of EmperumAnAr.
PiLLAn’s father Periya TirumalAi Nambigal came to know of this development through some SrIvaishnAvAs. He was very proud and said that the wish/niyamanam of SrI Alavandar has thus been fulfilled.
As time went by, TirukkottiyUr Nambigal, TirumAlaiyANDAn, TiruvarangapperumALaraiyar and others ascended to Paramapadam. On hearing about this, Nambigal performed SrIcUrna paripAlanam and other final rites for them.
attuzhAi
attuzhAi is the daughter of Periya Nambigal. At her matrimonial house, she requested her mother in law to accompany her when she was going to take a bath. Her mother in law sarcastically and rudely told her, “If you had brought any maid from your paternal home as a gift (StrI dhanam), take her along”. attuzhAi was upset over this and she went to her paternal house and narrated to her father, the harsh words of her mother in law and was tearful. Nambigal on hearing this, said, “I do not know as what to do on this matter. You may tell this to your jIyar (Udaiyavar)”. Thus telling he sent her back. Accordingly, attuzhAi went to Ramanuja and narrated the whole incident. Udaiyavar after listening to this called MudaliyANDAn and told him, “You please go along with her as a paternal home gift and help her to be comfortable at her matrimonial home”. He sent ANDAN along with attuzhAi. MudAliyANDAn was assisting attuzhAi in her tasks at her matrimonial home. attuzhAi’s in laws could not tolerate this and went and complained to Nambigal, “Is it proper to send MudaliyANDAn and trouble us?” Nambigal said that he does not know anything and suggested them to ask Yatirajar. They went to Yatirajar and appealed to him about this. Yatirajar said, “I sent MudaliyANDAn as a paternal gift to help my AcAryan’s daughter. In case you find it inconvenient, I will ask him to help and assist her from here itself”. He asked MudaliyANDAn to return back.
Yatirajar’s travel to MelnAdu (KarnAtaka)
At Srirangam, SrIbhAshyakArar was rendering discourses on SrIbhAshyAm. During that period, a Chola King was very rude and cruel and ruling the kingdom as a total authoritarian. He is an ardent [[68]] Saivite, staunchly believed in the pramANams of Saiva religion. He and his royal court purohit were compelling the Sri Vaishnava scholars to sign on a palm leaf stating that “SivAt paratarAm nAsti” (there is no other God superior to Siva). Some of the VaishNavaites signed the document fearing the punishment and torture of the King. Some of them accepted cash and house property etc., and signed the document. However, those who refused to sign were tortured by the king. One of his court minister named nAlUrAn told the kind and said “Oh Lord! Please don’t think that just because these people signed the document, Siva will be deemed as the superior God (paradevatA). The scholarly nobles (vidvad SreshThAs) such as EmperumAnAr, KoorattAzhvAn and others, who have mastered the Tamil and Sanskrit granthams, are living in Srirangam. If they only sign the document your wish will be fulfilled”. Immediately, the king ordered his soldiers to go to Srirangam and bring EmperumAnAr, KoorattzhvAn and others to his court.
The soldiers reached the maTham of EmperumAnAr and informed that EmperumAnAr and others of his group are ordered by the King to come to his court and so they have come to take them. Nadadur AzhvAn engaged in a conversation with the soldiers and understood the real reason for the invitation from the King. He mentioned this to KoorattAzhvAn who in admiration of Nadadur AzhvAn’s clever wit complimented Nadadur AzhvAn saying, “You are the beloved and dear nephew” (priya bhAhineyar). KoorattAzhvAn went to the sannidhi of Udaiyavar, took the tridaNDdam and wore the kAshAya cloth and went along with the soldiers. Periya Nambigal also accompanied KoorattAzhvAn.
EmperumAnAr came to know of this in detail and was worried as to what will happen to KoorattAzhvAn and Periya Nambigal at the court of the King. Nadadur AzhvAn, PiLLAn and MudaliyANDAn fervently appealed to EmperumAnAr to get away from the cruel King. So EmperumAnAr left in disguise with his disciples, wearing white cloth over his kAshAya vastram, travelled to western region (MelnAdu/Karanataka) without the knowledge of the soldiers. The soldiers came to know of this and wanted to foil the escape of the group to MelnAdu and followed the group. The disciples of Ramanujar informed him about the pursuit by the king’s men. They all walked very fast to avoid the king’s men. But the King’s men could gain ground. Ramanujar saw this, encouraged the SishyAs, and took out a handful of sand and chanted,
[[69]] கொடுமை செய்யும் கூற்றமும் என் கோலாடி குறுகப் பெறா, தடவரைத் தோள் சக்ரபாணீ! சார்ங்க விற்சேவகனே — PeriyAzvAr’s cenniyongu tirumozhi, 5-4-4
and spilled the sand throughout the way as they went along. The king’s men when they stepped on this sand were not at all in control of their mental faculties and did not know the direction. They realised that the group of people whom they were chasing have wielded some magical power to confuse them and it will not be possible to go in their pursuit. Udaiyavar and his disciples were all going towards MelnAdu.
A hunting tribe was living at the Paalai hills near the Neelagiri mountain area. They were the SishyAs of NallAn Chakravarti. One SrIvaishNava was passing through their place in search of Udaiyavar. On seeing the SrIvaishNava, the hunters approached him in a friendly manner and asked him as to from where he is coming. The SrIvaishNava replied that he is coming from Srirangam. The hunters on hearing this asked him, “Is EmperumAnAr in good health and safe?” The SrIvaishNava became emotional on hearing this and he was in a tearful state. He told them, “To escape from the cruelty of the sinful Chola King, Ramanujar adorned white clothes and left Srirangam to other place along with his antaranga (inner circle) SishyAs. I am searching for EmperumAnAr only”. He further said, “When you all asked me about the well being of EmperumAnAr, my sadness became manifold and choking with tears. What answer I can give to anyone?” Thus saying he wept.
On hearing this news, the hunters were shocked and deeply disturbed. From that day onwards, they fasted and were not taking food. On the sixth day evening, it was raining. They lit the lamps in their homes and were huddled near a charcoal lighted stove to overcome the coldness. In that rain, Ramanujar along with his SishyAs came that way. One of the SishyAs stopped in front of one house and asked, “Oh sons! Which way is the route to proceed further ahead?” They, on hearing this, felt that it looks like the voice of a Brahmin and opened the fence, took them inside and asked them as to from where they are coming. The SishyAs replied to him that they are coming from Kovil (Srirangam). On hearing this, the hunters asked them, “Is EmperumAnAr in good health?” One SrIvaishNava asked the hunter, “How do you know about Udaiyavar?” They said “SvAmin, we are the disciples of NallAn Chakravarti. While he was preaching us the noble things, he told us that EmperumAnAr is the main AcAryan (paramAcAryan) for us. Therefore, we should say, EmperumAnAr tiruvaDigalE SaraNam”. On [[70]] hearing this, the happy disciples pointed to EmperumAnAr and told the hunters, “Here is that mahA Purushar, the great AcAryan”. The hunters fell at the feet of EmperumAnAr and were overcome by joy and stood near him. They provided a charcoal lighted stove for getting relief from the cold and offered honey and millets (tinai) to the entire group and extended their respectful courtesies to them. On the following morning, EmperumAnAr sent one of his disciples to go to Srirangam in the company of one of the hunters to find out the state of affairs there.
Next day, EmperumAnAr and his SishyAs left from there and travelled far away. They reached the house of a hunter in the forest. The hunter having gone on for the entire day, returned home at sunset. When he saw the group of the visitors, he paid his obeisance and inquired about them. He felt it would not be proper on his part to have food when all of them were fasting. He took them to the house of a Brahmin, named KaTTalaivAri living in the near by agrahAram of Kollegal for their stay overnight. He also requested the Brahmin to provide them food and water and extend courtesy to them. The lady of the house requested them to have food but they declined the offer for food. She informed them very respectfully that she is a disciple of EmperumAnAr and it is perfectly in order to partake food at her house. One of the disciplines of EmperumAnAr asked the lady, “Where and when did you become the disciple of EmperumAnAr?” She told them “SvAmin! Once there was severe drought in this place and we moved to Srirangam and were staying in the upper portion of a house. EmperumAnAr used to take bhikshA from seven houses. I approached him and sought clarification on a doubt that I had. He cleared my doubt and made me his disciple by naming me (dAsya nAmam) as ‘Kongu PirATTi’ and presented me with his pAdukAs”. Thus, she narrated the entire incident in detail to them.
Udaiyavar was immensely happy to hear about this incident. However keeping in mind the passage of time and change of place combined with the peculiarity of local practices, he wanted to test her practices and adherence to AcAram. He asked a few of his disciples to ask Kongu PirATTi to prepare food and observe secretly whether she is adhering to the code of conduct. She adhered to the codes in a proper manner befitting the household of scholars of repute in a very clean and tidy manner, and did nivedanam of the prasAdam to the pAdukAs of EmperumAnAr. She invited EmperumAnAr to partake the food. The SishyAs who were overseeing the entire process approached Yatirajar and informed him, “She did everything perfectly. Finally, she offered [[71]] the prepared food to some thing which was dark in colour and long. We could not understand about this”.
Udaiyavar called the lady and asked her, “After preparing the food, to which did you offer the food items as naivedyam?” She replied to him, “It was to the holy pAdukAs of EmperumAnAr”. Yatirajar asked her to bring the pAdukAs to him. She accordingly brought them. Yatirajar wore those pAdukAs and it was a perfect fit for him. He was very happy. The SishyAs asked her, “Is EmperumAnAr here? See and tell”. She offered her prayers to each and every one of the disciples and when she prayed at the feet of Ramanujar, she said “These pAdukAs match that of EmperumAnAr, but the tridaNDdam and kAshAya vastram are not there. Therefore, I could not say for certain. Ramanujar smilingly said, “I am that RamanujAr”. The lady was overcome with emotion and was tearful and asked Udaiyavar, “Why this disguise, your tirumEni appear to have become lean and weak.” Thus saying she wept. SrIbhAshyakArar consoled her and asked her to repeat some of the mantrams preached by him and was very happy to have such a devout disciple. He asked the others in the group to partake food. He offered fruits to Perumal and partook them.
Kongu PirATTi took the left over food as bhAgavatA SeshAm and offered the same to her husband who was in the upper portion of the house. The following morning, she got her husband to seek refuge at the feet of Yatirajar and to become his Sishya. On seeing all this, the mother in law of Kongu PirATTi was unhappy with her son and daughter in law. She was talking bad about them with the neighbours. Once, she observed Kongu PirATTi offering food to the pAdukAs of Ramanuja and planned to throw away the pAdukAs when Kongu PirATTi was away. When she approached the pAdukAs to take them and throw them away, they turned in to huge snakes and chased her. She went and complained to her son, “Your wife is rearing poisonous snake to kill us”. Thus she created disorder and sent away Kongu PirATTi from the house.
SrI SAlagrAmam
After blessing Kongu PirATTi, EmperumAnAr arrived at a place called VahnI PushkaraNi (near Mysore). He was staying there for a few days. Then he proceeded to Mithilapuri and SAlagrAmam areas (both these places are also near Mysore). The staunch Saivites of that locality were against Ramanujar and his disciples. On knowing this, Udaiyavar called MudaliyANDAn and asked him to add the SrIpAda tIrtham in the village pond. Accordingly, MudaliyANDAn carried out the task. The [[72]] staunch Saivites who drank the water from the pond realised their mistake and let go of their ego and prostrated at the holy feet of Ramanujar to become his disciples. From that day, Ramanujar in recognition of the prabhAvam (glory) of the tIrtham, Ramanujar named the village as “SrI SAlagrAmam”. He performed pancasamskAram to all those who sought his feet as refuge as his SishyAs. Udaiyavar did upadeSam to them on ViSishTAdvaita philosophy related granthams. One of the important disciples among them was VaTukanambi. EmperumAnAr travelled from SrI SAlagrAmam to Singar Koyil. There, he stayed for a few days. When Udaiyavar was there, the Chola king was afflicted with some infection on his neck due to his extreme apacAram and hatred to SrI VaishNavAs and to VishNu. To get rid off this infectious disease some magic spell/abhicAra rituals were held.
Arrival of ViTTala DevarAyan
EmperumAnAr left Singar Koyil and reached Thondanur. The King of this locality, ViTTala DevarAyan’s daughter was haunted by a ghost. Many exorcists unsuccessfully attempted to drive away the ghost. She was running here and there nakedly. The king and his wife were very worried about this condition of their daughter. When Thondanur Nambi visited the palace to obtain the grant for the temple, noted that the queen was looking very sad and disturbed. He asked her the reason for her your grief. She told him that she is sad and upset because of her daughter’s condition of being haunted by a ghost. Thondanur Nambi consoled her. He told her, “Do not worry. Our AcAryan, EmperumAnAr is nearby. If he tells the ghost to go away, it will go away”. On hearing this, the queen was happy and gave him more gifts and grants. She took Nambi to her husband, and told him about this. The king told Thondanur Nambi that if EmperumAnAr could exorcise the ghost, he will seek refuge at his feet and become his disciple. He appealed to Nambi, to bring Nambi’s AcAryan to the palace. Nambi replied, saying that if the King himself could come in person and pray to Yatirajat then he will come.
Accordingly, the king went to Udaiyavar’s place and humbly appealed to him to come to the palace. Yatirajar said that he cannot come to the Rajagruham (palace). Thondanur Nambi and others who were close by prayed to Yatirajar, “Please come and bless the King. He will be of help and good things to happen for our darSanam. He owns the Melkote Tirunarayanapuram temple. We can get the temple from him, renovate it and can do several reforms”. All prayed to Yatirajar to come to the palace. Udaiyayar agreed and went to the palace. The king received [[73]] Yatirajar at the entrance of the palace, took him inside with royal honours. Taking the SrIpAda tIrtham of EmperumAnAr and asked to sprinkle it on his daughter and also to partake it. When the SripAda tIrtham was sprinkled on her, she got back to her senses and she wore a sari. She took the SripAda tIrtham and prostrated at the feet of EmperumAnAr and said, “Because of SvAmi’s merciful glance and blessings, I have attained the choicest gift of my life (janma sAbhalyam)”.
The King and Queen observing this were so happy and they prostrated at the holy feet of EmperumAnAr. They appealed to him to accept them as his disciples. EmperumAnAr accepted them as his antaranga SishyAs. Delhi Sultan occupied the kingdom of ViTTala DevarAyan and cut one of his fingers thus making him unfit for ascending the royal throne. From that day, the Sultan called him by the name “BiTTi DevarAyan”. EmperumAnAr blessed ViTTala DevarAyan and gave him the name as VishNuvardhana DevarAyAn.
Debate with the Jains
On hearing that the King has become a Sishya of EmperumAnAr, the priests of the kingdom said, “You have enticed our disciple and made him as your disciple. You should have made him as your Sishya only after winning us over in a debate”. Saying thus, twelve thousand (12,000) Jains came for the debate.
EmperumAnAr who came to this place due to the trouble by the Chola King felt sad at present situation as he has become the target due to the troubles by the twelve thousand Jains. The situation was like fearing the lightning, get caught in the thunder, fearing the scorpion and getting caught in the mouth of a snake. At that time, Thondanur Nambi and others appealed to EmperumAmAr to exhibit SvAmi’s avatAra vaibhavam (glory of the incarnation) now and to save all. EmperumAnAr accordingly acceded to this request. He took his seat in a hall and asked to put up a screen in front of him. He then asked the Jains to sit outside and in front of the screen for the debate. Behind the screen, SvAmi took Adi Sesha form and was answering the questions of each of the questions posed by the Jains through his one thousand hoods/heads. This scenario was akin to the situation in Mahabharata war when Lord Krishna blew is conch at the beginning of the war, the heart of the enemies of the Pandavas were shattered. It was like in RamAvatAram, when SrI Rama single-handely destroyed the fourteen thousand (14,000) strong army of the RakshAs (Kara Dushan etc.). Thus, EmperumAnAr single-handedly defeated the [[74]] twelve thousand Jains. Many of the jains were surprised at this prowess of EmperumAnAr and became his SishyAs. EmperumAnAr made them to embrace the SrI VaishnavAs, performed the panca samskAram ritual to them. He did upadeSam to them on SrIbhAshyam and other texts.
Meanwhile, EmperumAnAr noted that the quantity of tirumaN (sacred clay) for adornment of Urdhva puNDrams was of a very little quantity. He was worried as to how and where from he could get more tirumaN. That night, the Lord of Yadugiri, Tirunarayanan appeared in the dream of Yatirajar and said, “We were expecting your arrival. In Yadugiri, at the south west corner of KalyaNi PushkaraNi (temple tank), in the south under a Makizha pushpam tree, there is a big ant hill. We are enshrined inside this ant hill. TirumaN is also available at the Northwest corner of the same PushkaraNi. This was brought from SvetadvIpam by Periya tiruvaDi (Garudan) and kept there in abundant quantity”. Thus saying, the Lord disappeared. EmperumAnAr woke up and narrated the dream with surprise to the King and others.
Yatirajar at Yadugiri
Yatirajar started for Yadugiri immediately. VishNuvardhan’s army was clearing the bushes and creating a good path ahead for Yatirajar. Udaiyavar reached Yadugiri and took his bath in the Veda PushkaraNi and completed the rituals. He started searching for the place described to him in his dream. On reaching the said place, the ant hill was cleared and he noted a temple inside. It was Kali yugam 4,200, BahudhAnya year, Panguni month, Sukla caturdasi tithi, Thursday, Punarvasu nakshatram in ascendance and an auspicious day. Yatirajar had the darSan of Tirunarayanan. His joy knew no bounds and he invited the King and all his disciples to have the darSan of the Lord. Later he went to the Northwest bund of the KalyaNi PushkaraNi and took the required quantity of tirumaN from there. He presented the tirumaN to his ArAdhya mUrti PeraruLAlan and Tirunarayanan. He later applied the tirumaN on himself. Yatirajar through Devaraja Bhattar arranged to conduct the tiruvArAdhanam etc., as prescribed in Sri pAncarAtra samhitA. He renamed Yadugiri as Tirunarayanapuram. From that day onwards, this place is popularly known as Tirunarayanapuram.
Ramanujar however was grieving on the absence of utsava mUrti (procession deity) for Tirunarayanan. Tirunarayanan appeared in his dream and said, “Our utsava mUrti rAmapriyar is now in the palace of the Sultan of Delhi. Go there and bring Him back here”. Udaiyavar [[75]] woke up and informed this to his antaranga SishyAs and started with them to Delhi. He reached Delhi after a few months and with them reached the palace of the Sultan. On seeing the divine tejas (aura) of Udaiyavar, the Sultan got up from his throne to receive him and extended his courtesies. He asked Udaiyavar the purpose of the visit. Ramanujar told the Sultan to give our kula deivam, rAmapriyar to him. The Sultan showed many vigrahams (idols) that were looted by him. He told Ramanujar to take the vigraham of rAmapriyar from the collections of other idols.
EmperumAnAr on searching could not find the idol of rAmapriyar. He learnt from the people in the palace that the Princess is having the vigraham of rAmapriyar and worshipping Him. Ramanujar told this to the Sultan who said that he can take the idol. EmperumAnAr went to the place where rAmapriyar was and invited him thus, “varuga, varuga ingE” (come, come here). The Lord with abundant grace and affection for his devotees started walking when everyone was watching, with the rhythmic beats of His golden anklets, with the KastUri tilakam on His forehead, and the lock of shining black hair dancing with His steps, He jumped and landed on the lap of Udaiyavar. Yatirajar was ecstatic and hugged the deity saying “My SelvappiLLaiyO!” From that day onwards, rAmapriyar became known by the name 0f SelvappiLLai.
The Sultan was wonder struck to witness this. He gave permission to Ramanujar to take SelvappiLLai along with him. Ramanujar started back to Tirunarayanapuram with rAmapriyar. The princess grieving the absence of rAmapriyar told her father, the Sultan that she will not live for even a second without rAmapriyar. The Sultan sent his soldiers and ordered them to bring back rAmApriyar. EmperumAnAr came to know of this and hid himself along with rAmApriyar. When the soldiers left, he rushed back to Tirunarayanapuram. There he did the pratishThA of SelvappiLLai in the temple. The clan of people, who helped him to hide, were appropriately honored by Ramanujar. They were Harijanams. In recognition of their help, Ramanujar named them as “tirukkulattAr (auspicious kulam)”. They were given permission to participate from the car (tEr) festival and to tIrthavAri on the last day, to take bath in the KalyaNi PushkaraNi, enter in to the temple for pradakskiNam and receiving tIrtha prasAdam etc. They were thus accorded these honours for their support.
The daughter (Princess) of the Delhi Sultan was grieving profoundly over the loss of SelvappiLLai. She came to Tirunarayanapuram, worshipped SrI rAmapriyar and swooned. A jyoti arose from her body and she merged with rAmapriyar. To appreciate this devotion of the [[76]] Princess, in many VaishNava temples a sannidhi for her known as tulukka nAcchiyAr sannidhi was consecrated as per the desire of EmperumAnAr.
Winning over the Buddhists at Padmagiri
SrI Ramanujar visited Padmagiri near Tirunarayanapuram and won over the Buddhists on debate. He ensured that there will be no trouble or whatsoever from them to the Lord, Tirunarayanan. Yatirajar stayed in Tirunarayanapuram for twelve years. Once, a SrIvaishnAva from Srirangam came and prostrated at the feet of EmperumAnAr. Ramanujar enquired about his well being and asked him, “Are the daily utsavams for SrI Ranganathan being conducted without any compromise?” The visitor replied, “The only grievance is that SvAmi is not there in Srirangam, otherwise all the other festivities and daily rituals are being conducted well as per the guidelines laid by SvAmi”. Ramanujar asked him, “Have KoorattAzhvAn and Periya Nambigal who went to the court of the Chola king returned back. What happened there? Do you know any further details?” The VaishNavite said, “I will narrate whatever I know”. Thus saying, he started narrating the entire incident in detail.
nArAyanA only is the para devAtA
The king’s men took KoorattAzhvAn and Periya Nambigal to the king’s court. The king gave them a palm leaf written with the sentence “SivAt parataram nAsti” (There is no other God superior to Siva) and asked them to sign on that. KoorattAzhvAn assertively said that “SrIman nArAyanA is the superior God to Siva. VishNu is the creator of the universe. He is the protector too. He also destroys. He is the cause and He is the Universe and we need to meditate upon Him and worship Him. He only can grant Liberation and Moksha prApti, not by Brahma, not by Siva. Narayanan created Brahma. Brahma in turn created Sankara. Therefore, Brahma and Rudran are the son and grandson respectively of Narayanan. They continue to obey the orders of Narayanan “.
एकः प्रासीसरत् पादम् अन्यः प्राक्षालयन्मुदा। अपरोऽदीधरन्मूर्ध्ना कोऽधीकस्तेषु गण्यताम् ॥
ekaH prAsIsarat pAdam anyaH prAkshAlayan mudA | aparo adIdharanmUrdhnA ko’dhikaH teshu gaNyatAm || [[77]] “One raised His feet up. Another one happily and respectfully did oblations with water to the feet (tiruvaDigal). The third one received that poured water and bore it on His head. Who amongst the three is superior? You yourself answer this”. Long time ago, PeriyAzhvAr established the paratattvam (superior entity) in the court of the Pandya King, asserting thus, in the hands of the four faced (caturmukhan), in the feet of the four shouldered (caturbhujan) received by Sankara on his head”. Is not a fact that the skull of Brahma which got struck in the hands of Siva could be detached only with the Supreme Grace of SrIman nArAyanA?” With several such irrefutable pramAnams, AzhvAn concluded that SrIman nArAyanAn is devAdi devan and paradevatA.
droNamasti tataH param
The Chola king said, “Since you are a scholar, you are telling according to your religion and belief. I am not accepting your points. As per my order you need to write ‘SivAt parataram nAsti’ in a palm leaf and append your signature on that”. Thus he was compelling them aggressively. AzhvAn took the palm leaf unflinchingly and wrote “droNamasti tataH param”. One meaning for Sivam is kuRuNi (a unit of measurement for rice and other grains). droNam is a unit of measure - patakku and meaning bigger than Sivam (KuRuNi). The Chola king understood the bold and derisive statement and was furious. Next, he called Periya Nambigal and ordered him to write “SivAt parataram nAsti”. Nambigal also put forth several irrefutable pramANams and said “VishNu is the paradevatA (Most Superior)” and thus established his points.
The mAhans who lost their eyesight for the sake of the faith
The king was more furious and ordered his soldiers to pluck out the eyes of the two Brahmins and to make them blind. KoorattAzhvAn responded saying, “Hey Chola, I don’t want these eyes which sighted a staunch Saivite like you”. Thus saying AzhvAn plucked his eyes with his own hands and threw them down on the King’s court. The soldiers plucked the eyes of Periya Nambigal. These two great AcAryAs sacrificed their darSanam (eyesight) for the sake of their staunch belief and faith in the SrivaishNava darSanam. Periya Nambigal’s daughter, attuzhAi guided and accompanied the two great AcAryAs from the court of the Chola King. Being old, Periya Nambigal unable to bear the pain and suffering lay down keeping his head on the lap of KoorattAzhvAn and his feet on the lap of his daughter attuzhAi. AzhvAn and attuzhAi were very sad and asked. “Your birth place is [[78]] Tiruvarangam, EmperumAn RanganAtha and our EmperumAnAr are close by. That being so do you want to go to moKsham from this Gangaikonda Cholapuram?” Periya Nambigal stated –
यत्र क्वाप्यथवा देशे वैष्णवो म्रियते यदि। तदा तत्राशु सान्निध्यं करोति गरुडध्वजः॥
yatra kvApi athavA deSe vaishnAvo mriyate yadi | tadA tatrASu sAnnidhtyam karoti garudadhvajaH ||
Nambigal said, “SAstrAs mentions clearly that if a VaishNava dies in a place other than a divya deSam, immediately the Lord with Garuda’s mast (Garudadhvajam) appears in that place itself and bless him. Is it not? Is there a place or time norm (deSa and kAla niyati) for a prappannan who has surrendered at the feet of the Lord? Did not Rama bless Periya uDaiyAr (JaTAyu) with His holy feet? Is there a superior place than that of a pious Bhagavata’s lap like that of yours? Is this not the divine land where our pUrvAcAryAs, Nathamunigal, Kurugai kavalappan attained moksham in this moksha bhUmi?” Thus saying, Nambigal placed on his head and eyes, the tiruvaDi-s of his AcArya, SrI Alavandar and ascended to Paramapadam in that state of deep mental anguish.
KoorattAzhvAn and attuzhAi were distressed very much about Periya Nambigal. They arranged the final rites (brahmameda samskAram-s) for Periya Nambigal with the help of the some SrIvAishNavAs of that place. Next day night, AzhvAn was carried in a palanquin and reached Srirangam. KoorattAzhvAn felt very sad saying, “Like Nambigal, my SarIram could not go and ascend to Paramapadam”.
No need for EmperumAn without EmperumAnAr’s sambandham
Once, AzhvAn was crawling on all fours to go to the sannidhi of SrI Ranganathan to worship Him. When he reached the main entrance of the temple, the guards there said, “As per orders of the temple authorities, disciples of Udaiyavar are not to be allowed to go inside the temple. Are you not the Sishya of Udaiyavar? If you declare that you have no sambandham/connection with Udaiyavar, and then will allow you to go inside”. AzhvAn shocked with such harsh and sacrilege words closed his ears with both his hands. Then he proclaimed, “I don’t want such a darSan of EmperumAn without the sambandham of [[79]] EmperumAnAr”. Thus saying, AzhvAn returned home. All these incidents were narrated to Udaiyavar by the SrIvaishNava who returned back from Srirangam.
Hearing these incidents, Ramanujar was distressed, overcome by grief with tears swelling up his eyes, swooned and fell down like an uprooted tree. His disciples helped him to recover and consoled him, saying AzhvAn lost his eyesight but is in good health. SrI BhAshyakArar recovered a little bit from this shock. On hearing that Periya Nambigal attained moksham, he was very sad and got performed SrI cUrNa paripAlanam and other rites to Periya Nambigal. Then, he sent Maaruti SiriyANDAn to go to Srirangam, meet with AzhvAn and gather details of the situation prevailing there and update him. Accordingly, SiriyANDAn left for Srirangam.
At Srirangam he prostrated at the holy feet of KoorattAzhvAn. AzhvAn was extremely happy and felt as if he has seen EmperumAnAr himself when he heard the voice of SiriyANDAAn. AzhvAn asked him, “Is EmperumAnAr in good health? Tell me in detail the state of affairs over there”. ANDAn answered him thus, “AcAryAn (Periya Nambigal) attaining moksham and your loss of eye sight made EmperumAnAr in utmost grief and he sent me here to see you in person and enquire about you”. KoorattAzhvAn said, “Udaiyavar is so dear to entire world. I am happy that the threat to his life could be stopped just with the loss of my eyesight. Convey this to Udaiyavar”. At that time, one VaishNava informed that the Chola King died after suffering a lot with the disease on his neck which led to swarming pack of worms. They were happy on hearing this news. To ascertain about this news, ANDAn went to Gangai Konda Cholapuram. He enquired there and got confirmation that the news he heard was true. From there, he went to Tirunarayanapuram. There, EmperumAnAr and his SishyAs were on the banks of Kalyani PushkaraNi to perform the anushThAnam (rituals). There, SiriyANDAn prostrated at the holy feet of Yatirajar and informed him in detail about the death of Chola King who caused unprecedented trouble and torture to koorattAzhvAn and Periya Nambigal. On the banks of the Kalyani PushkaraNi, this sweet and good news about the King was received with a sense of relief. Udaiyavar observed that the name of the tank “Kalyani” is doubly reiterated for bringing good news and embraced SiriyANDAn and complimented him profoundly. After completing the rituals, Ramanujar went up the hill to have darSan of Azhagiyasingar (SrI NrusimhAn).
[[80]] There in the hills, worshiping SrI Azhagiyasingar (Nrusimhan) Yatirajar said, “Years ago, Hiranyan was saying that there is no God. He was also torturing the bhAgavottaman, his son Prahladan who was reciting Bhagavan nAmAs. You, who loves and cares for devotees, killed Hiranyan and saved Prahladan. KoorattAzhvAn and Periya Nambigal assertively established the paratvam (Superior Status) of SrIman Narayanan. They were pious and equal in stature like Prahladan. You have delivered justice by punishing the Chola King who tortured them by making him suffer on account of the deadly disease and caused his death”. Then he partook the tIrtha prasAdam etc. He came down from the hill and went to the sannidhi of Tirunarayanan, prostrated at His feet. He worshiped SelvappiLLai, partook the tIrtha prasAdam et al. He took permission to leave for returning to Periya Kovil, Srirangam. He appointed the local residents for the kaimkaryams to the Lord Tirunarayanan, instructed them to ensure that the tiruvArAdhanam and other rituals are conducted in a systematic and timely manner.
They assured him to do as per his wishes. But they were very heart broken over the departure of Yatirajar and were reluctant to let go off him even for a moment. Udaiyavar after thinking, created an arcA vigraham resembling him, consecrated (pratishThA) it, transferred his own spiritual powers (Sakti) and told them, “I will always be here with you all”. This made them happy. From that day, they were doing the temple kaimkaryams and worshipping the arcA vigraham of Udaiyavar. EmperumAnAr left Tirunarayanapuram for Srirangam with great happiness.
A grand reception was accorded by the residents of Srirangam to Yatirajar who returned to Srirangam after twelve years. Yatirajar graciously blessed them all and went straight to near the sannidhi of Azhagiya MaNavAlan, did many times praNAmams, went inside, sang PallaNDu to Periya Perumal, had his darSan from feet to head (pAdAdi keSam) and was happy. He partook the tIrtha prasAdam etc. From there, he went straight to the home of KoorattAzhvAn. AzhvAn did daNDavat praNAmams several times to Ramanujar and was excited on the return of his AcAryan. Udaiyavar embraced AzhvAn and was weeping and speechless due to excessive grief on seeing AzhvAn in that state. He was overcome by emotion and said, “AzhvAnE! You lost your darSanam (eyes), in defence of ViSishTAdvaita darSanam (philosophy)”. AzhvAn replied, “Is it because of the apacAram, I might have committed thinking that the tirumaN of a SrIvaishNava is slightly out of alignment?” Ramanujar said, “You would never have had such a thought. It might have happened because of the sin (pAvam), I would [[81]] have committed”. Thus telling, he consoled AzhvAn. Then Yatirajar returned to his maTham with all the SrIvaishNavAs.
During the time, before EmperumAnAr retuned to Srirangam, the tiruvadhyayana utsavam was conducted in the temple without the arcA vigraham of SvAmi NammAzhvAr. (Since the time of the inception of this utsavam by SrIman Nathamunigal, the usual practice was bringing the vigraham in procession from Azhwar Tirunagari.). On knowing this Udaiyavar, consecrated (pratishTha) a new arcA vigraham of SvAmi NammAzhvAr in the temple. The adhyayana utsavam was resumed. He made sure that the utsavam was celebrated as per the wishes of SrIman Nathamunigal. At that time, Tiruvarangattamudanar composed and presented a set of one hundred (100) pAsurams. These are based on the lines of SrI Madurakavi AzhvAr’s KaNNInuN ciRuttampu with ten pAsurams. Amudanar composed ten pAsurams for each of the KaNNInuN ciRuttAmpu pAsurams and named it as “irAmAnuca nURRandAti”. Amudanar presented this at the holy feet of Udaiyavar. AzhAgiya Manavalan through the arcaka (arcaka mukhane) commanded that this work be included with other prabandhams and to be recited. EmperumAnAr thus acknowledging this command (niyamanam) of the Lord included this nURRandAti with other prabandhams, consisting of four parts of one thousand each. He directed that irAmAnuca nURRandAti is to be recited at the end of iyaRpA pAsurams. This tiruvadhyayana utsavam ended gloriously and completed by MangaLASAsanam with PallANDU PallANDu to Perumal.
PiLLAn observed this and as a part of his salutation to Ramanujar composed a Slokam –
सर्वदेशदशाकालेषु अव्याहतपराक्रमा। रामानुजार्यदिव्याज्ञा वर्धतां अभिवर्धताम् ॥
sarvadeSadaSAkAleshU avyAhataparAkramA | rAmAnujAryadivyAj~nA vardhatAm abhivardhatAm ||
MudaliyANDAn created another tribute to Ramanujar with the Slokam -
रामानुजार्यदिव्याज्ञा प्रतिवासरमुज्ज्वला। दिगन्तव्यापिनी भूयात् सा हि लोकहितैषिणी॥ [[82]] rAmAnujAryadivyAj~nA prativAsaramujjvalA | digantvyApinI bhUyAt sA hi lokahitaishiNI ||
Udaiyavar offered his own prayer to NamperumAl with the Slokam –
श्रीमन् श्रीरङ्गश्रियं अनुपद्रवां अनुदिनं संवर्धय। श्रीमन् श्रीरङ्गश्रियं अनुपद्रवां अनुदिनं संवर्धय॥
SrIman SrIrangaSriyam anupadravAm anudinam samvardhaya | SrIman SrIrangaSriyam anupadravAm anudinam samvardhaya ||
Udaiyavar directed that that these three Slokams are to be recited at the end of the prabandhams recital. In course of time, the vigrahams of other AzhvArs and of SrI ANDAL were consecrated (pratishTha) in the temple by Udaiyavar.
Then, Udiayavar visited Tirukkudantai, Tirunaraiyur (NacchiyAr koyil) and other divya deSams. There he consecrated the sannidhi for NammAzhvAr and ANDAL. He directed the local residents of the divya deSams to conduct the tiruvadhyayana utsavam. Then he went to Azhwar Tirunagari. While there doing his mangaLASAsanam to NammAzhvAr, Udaiyavar instructed the SishyAs nearby to recite the Slokam relating to NammAzhvAr, the pradAna AzhvAr, “mAtA pitA yuvadayastanayA …”. This is to be recited before the commencement of recitation of Prabandhams. He contended that this is equivalent to have worshipped all other AzhvArs. Then, PiLLAn made a samarpaNam of a Slokam, “bhUtam saraSca … …” to Ramanujar that included the names of all AzhvArs. AzhvAn followed with a taniyan on Ramanujar –
यो नित्यमच्युतपदाम्बुजयुग्मरुक्म व्यमोहतस्तदितराणि तृणाय मेने। अस्मद्गAुरोर्भगवतोऽस्य दयैकसिन्धोः रामानुजस्य चरणौ शरणं प्रपद्ये॥
yo nityamacyuta padAmbujayugmarukma- vyamohatastaditarANi trNAya mene | asmadguroH bhagavato’sya dayaikasindhoH rAmAnujasya caraNau SaraNam prapadye || [[83]] Ramanujar instructed to recite these four taniyans, “lakshmInAtha samArambhAm”, “yo nityamacyuta”, “mAtA pitA yuvataya”, and “bhUtam saraSca mahAdAhvaya” at the beginning of the prabandham recitation. This is the practice that is being followed.
From Tirunagari, Ramanujar travelled to several divya deSams and in those divya deSams, consecrated sannidhis for NamAzhvAr and returned to Srirangam.
During the time, when Udaiyavar was in Srirangam, PiLLai Tirumalai Nambi on coming to know that his father, Periya Tirumalai Nambigal at Tirumala is not keeping good health, left for Tirumala. In a few days, Periya Tirumalai Nambigal ascended to Paramapadam. His son, PiLLai Tirumalai Nambi performed the final rites and returned to Srirangam. He informed EmperumAnAr about Periya Tirumalai Nambigal attaining moksham. On hearing this, EmperumAnAr felt sad and performed SrIcUrNa ParipAlanam ritual. (Periya Tirumalai Nambigal tirunakshatram is anusham, Purattasi month).
A few days later, some devotees from Chitrakkodam (tillai tirucccitrakooda divya deSam/Chidambaram) informed Udaiyavar that Chitrakoodam has been ravaged and the utsava mUrtis have been taken to Tiruppati. Udaiyavar felt sad on hearing this and went to Chitrakoodam to consecrate the arcA of SrI Govindaraja Perumal there. From there, he went to Tirumala and offered worship there. From Tirumala, he travelled to Kanchipuram. There, Ramanuja asked KoorattAzhvAn to compose a stotram on Lord Varadan, saying that PerarulAlan is a granter of boons to those who seek it, and to seek the boon for regaining his eyesight (“கச்சிதனில் கண் கொடுக்கும் பெருமாள்/kaccitanail kaN kodukkum Perumal). AzhvAn composed a stotram “Varadarajastavam” and recited it in the sannnidhi of Lord Varadan. During this stotra recitation, AzhvAn said in one Slokam, “नेत्रसात्कुरु करिश ! सदा मे netrasAtkuru karIsa! sadA me” (Varadan should always be visible in my minds eyes, j~nAna cakshu and not the restoration of my physical eye sight and not wanting to see anything else). On hearing this, Udaiyavar was dismayed and sad with AzhvAn. When Udaiyavar was praying to PerarulAlan, AzhvAn described in great detail, the ornaments adorned by the Lord clearly on His tirumEni as if he could physically see. Ramanujar was delighted to hear this. At Perumal Koyii, SvAmi Ramanujar consecrated NammAzhvAr. He returned to Srirangam via Maduranatkam.
[[84]] At Srirangam, when kAlakshepam on divya prabandham was going on, Udaiyavar was explaining the meaning of SrI Andal’s pAsuram, “நாறு நறும்பொழில் narRu naRumpozhil”. In that pAsuram, there was a pAsura vAkyam, “நூறு தடா நிறைந்த அக்காரவடிசில் சொன்னேன் nURu taDA akkAravaDicil connEn” (meaning, will offer one hundred vessels of sweet rice to the Lord of Tirumalirumcolai). Ramanujar said that he should fulfil the wish of GodA PirATTi. He left for Tirumalirumcolai the very next day itself. There, he presented the akkAravadicil in one hundred vessels to AzhAgar thus fulfilling the wish of GodA PirATTi and was happy. From Tirumalimrumcolai, he travelled to Srivilliputtur and offered worship at the sannidhi of VaTaperum koyil udaiyAn and at the sannidhi of Andal. The arcakAs of the temple were so delighted and said “nam Koil aNNan” and extended the temple honours and the garland of Perumal to him. EmperumAnAr accepted the temple honours with great delight. Afterwards he travelled to Azhwar Tirunagari, offered worship to NammAzhvAr. He then returned to Srirangam and was doing upadeSams to his disciples on the various aspects of the ViSishTAdvaita philosophy.
There were countless SishyAs who sought refuge at the feet of SrIbhAsyakArar. He desired to organize an orderly structure of succession. He appointed 74 SimhAsanAdhipatis. He consecrated and presented them with the 74 sets of sudarSana pAncajanyam (cakram and Shanku). He asked them to perform panca samskArams to their SishyAs. He selected four among them, TirukkurukaipirAn PiLLAn, NadadurAzhvAn, kiDAmbi AccAn, and MudaliyANDAn. He gave them SrIbhAshya koSams and directed them to conduct discourses (pravacanam). He made them as SrIbhAshya simhAsanAdhipatis. Among these four, TirukkurukaippirAn PiLLAn was blessed additionally to organise Bhagavat vishaya kAlakshepams also and made him as ubhaya simhAsanAdhipati.
Details of 74 SimhAsanAdhipatis
- TirukkurukaippirAn PiLLAn 2. KoorattzhvAn 3. NadadurAzhvAn, 4. EngalAzhvAn 5. terkAzhvAn 6. IlaiyAzhvAn 7. GomaThattAzhvAn 8. cETTAlUrAzhvAn 9. VedAnti AzhvAn 10. AnantAzhvAn 11. NaDuvilAzhvAn 12. MiLakAzhvAn 13. NeyyuNDAzhvAn 14. ukkalAzhvAn 15. TirukkovalUrAzhvAn 16. TirumokUrAzhvAn 17. KoyilAzhvAn 18. AruNapurattAzhvAn www.sadagopan.org AcArya Vaibhavam 85
- KaNIyaNUr ciRiyAzhvAn 20. Tirumalai NallAn 21. KiDAmbiyAccAn 22. VangipurattAccAn 23. EccambAdiyAcAn 24. KonkilAccAn 25. TirukkaANNapurattAccAn 26. eccAn 27. ciRiyagovindaperumAL 28. VeeravallipperumAL 29. KiDAmbipperumAL 30. ammangipperumAL 31. AsUripperumAL 32. Pillaiyappan 33. PiLLai tirumalainambI 34. VangipurattunambI 35. coTTainambI 36. MuDumbainambI 37. ParAnkuSanambI 38. TirukkurunguDinambi 39. ToNDAnUr Nambi 40. AruNapurattu NambI 41. MarutUr NambI 42 MazhaiyUr Nambi
- VaTuka NambI 44. Kuravi Nambi 45. PuNDAreekAkshar 46. MudAliyANDAn 47. KantADaiyANDAn 48. MaarutiyANDAn 49. MaduraiyANDAn 50. EyuNNIyANDAn 51. SomayAciANDAn 52. CeeyArANDAn 53. EcANDAn 54. PeriyANDAn 55. CiriyANDAn 56. ammAnkiyANDAn 57. AlavandArANDAn 58. SundarattOLuDaiyAr 59. ukKalammAL 60. ParuttikollaiyammAL 61. coTTaiyammAL 62. MuDumbAiyammAL 63. VaittAmAnidhiyAr 64. ParASara Bhattar 65. CeerAmapillai bhattar 66. CiruppuLLi devarAja bhattar 67. PiLLaiyRandaiyuDaiyAr 68. PiLLai tiruvaimozhiyAr 69. PiLLairajamahendrap- PerumALaraiyar
- adhikArippiLLai 71. TirunakarippiLLai 72. KomANDUrppiLLai 73. Anantha sOmAjiyAr 74. Kaanci sOmAjiyAr
Other than the above 74 SimhAsAnAdhipatis, 700 jiyArs including EmpAr, aruLALapperumAL emperumAnAr, SrIranga Narayana jIyar, KulaSekara JIyar, ALkoNDa jIyar, SaTTampaLLI jIyar, EccAmpADi jIyar, 12,000 ekAntis such as AlankAra Venkatavar, Nambi KurundevAr and thousands of other kaimkaryaparars were involved in kaimkaryams to EmperumAnAr and living in Srirangam.
Then one day, when SrI KoorattAzhvAn worshipping SrI Ranganathan, he sought the blessing of Perumal to leave for Paramapadam and involve in the service of the Lord there. AzhvAn shared about this with SrIbhAshyakArar and requested him to give his SrIpAda tIrtham. He partook the SrIpAda tIrtham. AzhvAn prayed at the holy feet of EmperumAnAr and ascended to Paramapadam. Udaiyavar was saddened. He organised the last rites of AzhvAn through his son [[86]] Bhattar. KoorattAzhvAn’s tirunakshatram is in the month of thai, Hasta nakshatram.
Few days later, Udaiyavar worshipped Periya Perumal and prayed to Him to bless and grant him Paramapadam (VaikuNTham). PerumAl granted the request of EmperumAnAr. EmperumAnAr partook the tIrtha prasAdam et al and returned back to his maTham. The disciples came to know of this and said that they cannot live even for a second with out their AcAryar, SrI BhAshyakArar and that they decided to give up their lives. On learning this, Udaiyavar called PiLLAn, MudaliyANDAn and others and told them, “If the SishyAs are going to give up their lives (deha tyAgam) because of me, then they won’t have any links with me anymore. This is my decree linked to the holy feet of SvAmi Alavandar”. The disciples asked Udaiyavar as to what they should do next.
Udaiyavar responded to them –
“The journey of the AtmA is a predetermined one and is under the will of the Lord. If it is not so, Prapatti performed by them, offering their soul to the Lord will become a fallacy. The journey of the soul is determined by the Karma. If this is not accepted by them they will be termed as a nAstika (atheist). One should not however consider this as a licence to do whatever they wish to do, to speak and roam around”.
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Study SrI BhAshyam and teach to others.
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If one is not fit do so, he can study and spread the aruLicceyalkals of the AzhvArs.
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If he feels unqualified to pursue the above two steps, he can render kaimkaryams (service) at divya deSam like preparing prasAdams for the Perumal, decoration of the Perumal, lighting the lamps in the temple, constructing garlands for the Lord.
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Even if these are not possible, he can reflect on the meanings of dvaya mantiram.
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If any of the above four steps are not possible, he should seek refuge of a SrI VaishNavan and serve him.
Thus Udaiyavr did the above upadesams to the Sishyas.
[[87]] Then, PiLLAn, KiDAmbi AccAn and MudAliyANDAn prayed to Udaiyavar for consecrating (pratishTha) the arcA vigraham of svAmi in all the temples similar to the consecration of NammAzhvAr arcA vigraham in divya deSams that were done by Udaiyavar. He acceded to their request and gave permission for the creation of three arcA vigrahams for the pratishTha (consecration). He embraced each of the three vigrahams of himself and transferred his power. He directed them to consecrate the idols in Srirangam, Sriperumbudur and Tirunarayanapuram divya deSams and to worship them along with the vigrahams already in these sannidhis as mUla mUrtis.
Then he called all his disciples and handed them over to the care of TirukkurukaippirAn PiLLAn and asked them to do pravacanam on VaishNava sampradAyam. Ramanuja now partook the SrIpAda tIrtham from SrI Alavandar’s pAdukAs and gave to the SishyAs also. On the request of the SishyAs for Udaiyavar’s SrIpAda tIrtham, he gave them also his SrIpAda tIrtham. He directed the disciples to ensure that the temple kaimkaryams assigned to them are done without any compromise in an outstanding manner. Then callingcalled PiLLAn and KiDAmbi AccAn, he did upadeSams on ViSeshArthams (special aspects/meanings). He lay down, placing his head on the lap of PiLLAn and his holy feet on the lap of KiDAmbi AccAn. Nadadur AzhvAn, EmpAr, MudaliyANDAn and others were reciting from Upanishads and the TiruvAimozhi pAsuram, “சூழ்விசும்பணிமுகில் cUzhvicumpaNimukil)” et al. At that time, SrI BhashyakArar meditated on his AcAryan, Periya Nambigal’s sacred feet and ascended to SrI VaikuNTham. The SishyAs were all stricken with grief and were inconsolable. Later they got back their composure. Final rites for EmperumAnAr were carried out by PiLLAn similar to the tradition observed for SrI Alavandar.
As per the wishes of Udaiyavar, the disciples showed exceptional respects and affection to PiLLAn. PiLLAn was continuing with the ViSishTAdvaita siddhAntam discourses in an exemplary manner. As advised by EmperumAnAr, the arcA vigraham of Udaiyavar was consecrated by PiLLAn in Koyil (Srirangam), by MudaliyANDAn in Sriperumbudur, by KiDAmbi AccAn and NallAn in TirunarayanapurAm and Nadadur AzhvAn in Perumal Koyil (Kanchipuram).
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