Srimathe Ramanujaya Namaha
Dear Bhagavathas,
Please find the write up on koorathazhwan extracted from srivaishnavan. com.
Adiyen Ramanuja Dasan
Rajagopalan
| Name |
Koorathazwan |
| Place of Birth |
Kooram(near Kancheepuram) Tamil Nadu |
| Year |
Kaliyuga 4109, Sowmyavarsha |
| Month |
Makara masa |
| Star |
Hastham |
Ramanuja had many disciples chief among them was Koorathazhwan. His glory transcendeth the spoken word according to the poet of Praoanna Gayatri (Ramanuja Nootrandadi) .
All Acharyas were of one voice in declaring that Koorathazhwan even excelled the most excellent of all Acharyas - RAMANUJA- in qualities of head and heart. erily Koorathazhwan has no equal in qualities like compassion towards all jivas. Acharya Bhakti, Vairagya, Jnana, Annushtana. All atma-gunas fund their hall-mark of perfection in the being called KOORATHAZHWAN.
The extra ordinary word 'AZHWAN' was conferred on him by Sri Ramanuja in view of his melting bhakti un to the Supreme Being even like the Azhwars. Like Nammazhwar Koorathazhwan is reputed to go into extensive spells of samadhi on contemplating the sowbhagya of Lord Krishna. As he hailed from Kooram, he came to be known as Koorathazwhan.
Koorathazhwan was the ruler of the kingdom of Koora-ma-nagar. On a nocturnal inspection, he heard cries from a house. He overheard the cause of the grief thereof. As a girl had horoscopical indication of instant death to her spouse on marriage, the family was thinking of permitting her to take suicidal action. Melting at this human sorrow, he summoned the parents of the girl to his court and offered himself for marrying her so-called daughter. As this would endanger the life of the Ruler, they hesitated. But Koorathazhwan comforted them by saying that nothing untoward would happen as he would not lead a conjugal life in the manner of the worldly men and that his marriage would end their sorrow as even as provide him with a partner in life for dharmanustana. As he wished, Andal and Koorathazhwan became man and wife- a divine couple with nothing of the earthly yearnings in them but as living exemplars of the sastric injunctions. Andal was equally, if not more, bestowed with jnana, vairagya and atma-gunas as, it used to be said that, whenever a doubt arose in Koorathazhwan' s mind, she gave him the necessary light and clarification!
The extent of Koorathazhwan' s wealth was fabulous. He used his wealth for dharma-anusthana, sadhu-seva, and on myriad philanthropic channels. His palace bells resounded to a distance of several miles.
Lord Devaraja, the presiding deity of Kancheepuram, in his inimitable way wanted that Koorathazhwan should not be lost to the world by merely being a ruler of a small kingdom. Normally, the closing bells of Koorathazhwan used to chime only after night's Nittyaradhana in the Varada-Raja temple. One day. owing to a festive delay, even before the close of the nitya-aradhana, he heard the resounding of the bells coming from the place of Koorathazhwan. The omniscient Lord VaradaRaja asked Kanchipurna as to where from those chimes. To this , the pious Kanchi-purna spoke "Lord, this not the door-bell sound of Thy temple, but the one coming fro the palace of Koorathazhwan. " To this, the Lord exclaimed, "Oh! Is he so wealthy, as to dazzle even Us!". This conversation reached the ears of Koorathazhwan utter vairagya filled Koorathazhwan. He now knew the thick screen of false wealth separating him from Bhagavan, Bhagavat Kainkarya and Bhagavata Kainkarya. He yearned for the grace of Acharya.
Acceptance of Thiruvarangathu Amudhanar in to the fold
In those days Tiruvarangathu Amruthanar was the chief of those employed in Sri Rangam temple. One day he came to Udayavar(Swami Ramanujar) and requested him to order a holy man to educate him in sacred ways as he was immersed in sin. He sent word to Koorathazhwan and introduced him to Amruthanar, "He is the chief who looks after the day to day kainkaryam of Sri Ranganatha. Without caring for his failings and weaknesses bring him into our fold". Koorathazhwan closely moved with Amruthanar for six months and made him fit and took him to Sri Ramanuja. Sri Ramanuja made Amrutanar a disciple of Koorathazhwan. Amruthanar himself admits in a famous stanza (Ramanuja Nootranthathi) that having sought the holy feet of Koorathazhwan he was able to overcome three fold sins.
Koorathazhwan taking food in Amrthanar's house on the eleventh day ceremony.
While Amruthanar was spending his time with Azhwan studying the holy books and so on, his mother passed away and the tenth day ceremony went off. Then Amruthanar requested Sri Ramanuja to ask somebody to be the guest on the eleventh day ceremony. Sri Ramanuja asked Azhwan to accept. Without showing any disrespect to his Acharya, Azhwan accepted. Amruthanar was simply overtaken and fed Azhwan in the ceremony with all respect and humility. Since he felt what all he had was his Acharya’s, he offered him plenty of money and requested him to accept it. Though Azhwan accepted them, he never cared for them but simply threw them away in the street; after taking bath in the Cauvery and dressing up properly he went and prostrated before Sri Ramanuja who asked where are the gifts given by Amruthanar. Azhwan replied that since the gifts were the source of sins, they had been discarded. Sri Ramanuja wondered if there could not be such an enlightened person.
The reason for sending Koorathazhwan to Amruthanar’s house for the eleventh day ceremony and feeding
& ;nbs p;
& ;nbs p; This is a trick which Sri Ramanuja played to gain the overall control of Sri Rangam Temple from Amruthanar which was under the control of Amruthanar. At the end of the ceremony, the swami who has been fed must say that he is satisfied. So Sri Ramanuja has asked Azhwan not to express satisfaction unless the temple keys were handed over. Azhwan did so and got the keys.
Koorathazhwan getting the doubts cleared by Thirukkoshtiyur Nambi
In the great forum presided over by Sri Ramanuja, where great religious texts of both Sanskrit and Tamil were discussed it was pointed out that the Atma (Chetanam) is qualified for perennial happiness and he is the vassal of the Lord. Then the question arose what was the salient proof . Though Sri Ramanuja was omnisaint, he wanted the answer to be provided by his Acharya. So he asked Azhwan to go to Thirukkoshtiyur and seek the answer form the Nambigal there . Azhwan went there and waited for six months and as no answer was forthcoming, he prepared to return to Sri Ramanuja. Then Nambigal quoted Nammalwar on answer namely, “Mayarvara…”. Being pleased Azhwan took leave of Nambigal.
The reference quoted by Nambigal is the second song in the eighth decade of Thiruvoimozhi namely ‘Kangal Sivanthu’: ‘Kangal Sivanthu ‘ and ‘Adiyen Ullan’ both reflect the existence and glory of God. Azhwar out to have said that Paramathma is in the Athma or in me. Since he said ‘Adiyenullan’ it shows how substantiate is the Athma to God and his being the ‘sesham’ is more important than jnana.
Koorathazhwan takes to interpret the puranas
Koorathazhwan steeped in Bakthi illustrating that a day when he could not worship the Lord with flowers and other things was a fasting day and whatever he does, eat or drink and so on they are all nothing but the Lord i.e. he sees the Lord in everything. He continued to be deeply immersed in studying the Divya Prabandas and he skipped his food. When Lord Ranganatha was offered food that night accompanied by the ringing of the temple bell, Andal, wife of Azhwan thought when her lord was pining Ranganatha was enjoying. Ranganatha who heard this ordered the temple secretary Uthama Nambi through the Archaka to take the sweet food (Akkara adisil) to Azhwan with all temple honours. Azhwan was highly elated, took some of the food sent, and sent Uthama Nambi back. He praised the love (karunai) of the Lord, partook of the prasadam with his food. As a result his wife conceived and gave birth to sons Sri Parasara Bhattar and Sri Vedavyasa Bhattar. This is like the birth of Sri Rama and his brothers, after king Dasaratha gave the ‘Payasam’ to his queens.
He under went all the humiliations in the court of the Chola king. Then he went to the temple of Sri Ranganatha and standing near the Bali Peetam exhorted to the Lord why he should not accept him and take him to the celestial Abode as he did in the case of Peria Nambigal. Then he tried to enter the Sanctum Sanctorum when the servants of the Chola king blocked the passage saying none connected with Sri Ramanuja could enter. Some good people there said Azhwan was not like others and he was a holy man with great soul force and so he might be admitted. Azhwan bemoaned that where as the soul force of other made them acceptance to Sri Ramanuja in his case his soul force had only helped that connection. He said he cared only for the sacred feet of the Acharya and his blessing, that he never cared even Sri Ranganatha. Those who pleaded for Azhwan entry in to the Temple on the merit of his soul force made small of his relations with Sri Ramanuja nevertheless he did not enter. At the very moment he left Sri Rangam desiring to live at Thirumaliruncholai.
On his way, in order to forget the pains at heart he remembered of the divine qualities of the Lord and wrote two stotras, Sri Vaikunta Stavam and Athimanushya Stavam. Sri Vaikunta Stavam comprises of a hundred slokas and this is the first of the five sthavas.
In the Athimanushya Stavam Azhwan exolts the divine qualities of the Lord enjoying the beauty of the Avatars.Herein he speaks briefly of Nrisimha Avatara and sings the praise of Sri Rama and Krishnavatara at a great extent. This stava is the supreme in the use of phraseology, in the meanings, in the poesy and the worship. This has been endorsed by great Rasikas.
Koorathazhwan Vaibhavam
He prayed sincerely through four slokas that Sri Rangam may be cleared of devilish elements and that he must live at the feet of Sri Ramanuja and lived there for sometime (some say it as twelve years).
Return to Sri Rangam
Having heard that the Chola king had died of a cruel disease, taking leave of Azhagar, Azhwan returned to Sri Rangam.
Sri Ramanuja who had taken refuge at Thirunarayanapuram fearing the punishment from the Chola King, heard through a Vaishnava who came from the court of the Chola king heard of the great disaster that had fallen on Azhwan and Perianambi broke at heart, the only consolation being that Azhwan atleast was alive. Then he ordered Maruthi Chiraiyandan who was under his service to go to Sri Rangam and bring news about Azhwan and other particulars. He went to Sri Rangam as fast as he could and learnt from Azhwan that the Chola king had been dead of cruel disease and other things and returned to Thirunarayanapuram and delivered the news to Sri Ramanuja. He became happy and returned to Kancheepuram as quickly as he could and met Azhwan in his house along with his followers. Azhwan prostrated at the feet of Sri Ramanuja and holding them wouldn’t get up. Sri Ramanuja lifted him up and embraced him and would not utter a word because his heart was full of sorrow and spoke to him with a shaken voice. He exclaimed it was the fruit of his evil deeds that Azhwan lost his eyes (Azhwan who was the light of this Darsanam). He comforted Azhwan with sweet and kind words and took him to his “Madam”.
Koorathazhwan writing ‘Varadaraja Sthavam’
The next day Sri Ramanuja listened to the Sthavas created by Azhwan during his sojourn at Thirumaliruncholai and appreciated them. He told Azhwan because of his works (Arulicheyal) Sri Rangam had become alive and they were able to live. He added that Lord Devaraja will offer the gifts to his devotees. He asked Azhwan to render a stotra in praise of Devaraja pleading for his lost eyes and insisted on his doing so. Heeding to the wishes of Acharya, Azhwan sung in praise of Devaraja.
eganibam anjana punja
Syama kunthalam ananthasyam thwam…
Abja paani padam ambuja netram
Netrasat Kuru Karicha! Satha mei” (23)
Having come up to this sloka he prayed to Devaraja to give him his divine eyes such that he (Azhwan) could enjoy seeing the Lord; that might Devaraja appeared in Azhwan’s dream and said that He had given him his request.
Azhwan was happy and got up and performed his daily duties and completed the Varadaraja Sthavam. Taking it he went to Sri Ramanuja and placed the Sthava at his feet. At his request he recited the slokas and when he came to the above mentioned sloka beginning with ‘Nilamga nibam’, Sri Ramanuja exclaimed that Devaraja would surely open his (Azhwan’s) eyes and asked Azhwan to show him his eyes.
Azhwan told Sri Ramanuja of the dream he had, wherein he was offered divine eyes by Sri Devaraja . Sri Ramanuja interpreted the dream differently and told Azhwan that they should go to Perumal Koil of Kanchi and worship Perulalan personally and accordingly they set out for Kancheepuram.
They reached Kanjeepuram and went to the temple. As per the wishes of Sri Ramanuja, Azhwan narrated “Varadaraja Sthavam” in the presence of Sri Varadaraja. Before he could conclude with his request, Sri Ramanuja went around the temple and Sri Varadaraja, happy at the Sthava, asked Azhwan to present his request. Instead of asking for the return of the eyes Azhwan preyed that whatever gifts he was offered must be given to ‘Naluran’ also. Why this? This Naluran was instrumental for the loss of Azhwan’s eyes and the death of Peria Nambi in Cholan’s court and for Sri Ramanuja’s exile from the land. Such a great sinner Naluran was. But Azhwan wanted that Naluran, a Vaishnavite should not go to hell. Showing mercy even to the worst enemy is the greatest quality of Azhwan and infact very rare to come across.
Ramanuja and Azhwan return to Sri Rangam
Sri Varadaraja said ‘Amen’ to Azhwan’s request when Sri Ramanuja heard. When Ramanuja heard all that happened before Lord Varadaraja he was very much shocked and felt wounded at heart and he remarked that Sri Devaraja had not fulfilled his wishes and that Azhwan had opted for something useless. Thus Sri Ramanuja felt dejected and would not decide on the next step- understanding the pains at the heart of Sri Ramanuja, Sri Devaraja said that He was offering divine eyes with which Azhwan would be able to see Sri Ramanuja and Devaraja. Azhwan to heart’s content worshipped Sri Devaraja; as a proof of his seeing he could describe in detail Sri Devaraja, his dress, the ornaments and so on. Sri Ramanuja was pleased to some extent and started towards Sri Rangam.
One day some Vaishnavas came to Azhwan and asked him how he got the pardon for Naluran whereas he deserved the worst punishment. But Azhwan countered saying that only such sinners must be redeemed and added there is no need for giving water to a fish. People wondered at this reply and very much appreciated the kindness of Azhwan. People began to say that great qualities which were not found even in Sri Ramanuja were possessed by Azhwan.
The word given by Azhwan to Pillaipillaiazhwan
Among the many disciples of Azhwan ‘Pillaipillai Azhwan’ was one. He came from an illustrious family and so was some what arrogant and was offending the good vaishnavas. Knowing that this would pull him down in to abyss to Hell and destroy all his observing Acharas, Azhwan wanted to put an end to this trend. One holy day Azhwan asked what offering he was going to make on such a day as others were offering land, gold, food, clothes and so on and wanted the gift to be made to him. Pillaipillai Azhwan replied very politely that what all he possessed, belonged to Azhwan. Azhwan was not satisfied and asked him to make a vow that he would never offend Sri Vaishnavas in any manner. Pillaipillai did so without demur. But it so happened that one day he offended a Vaishnava in his thoughts. Fearing something terrible would happen; he avoided meeting Azhwan and was hiding in his own house. Azhwan noticed his absence and went to his house to enquire, when Pillai, all in tears, said he found it impossible to be purely innocent. Azhwan appreciated the penitence on the part of Pillaipillai and said that Bhagavan will pardon the sins committed by the mind. People would not harm others physically because of the fear of the laws of the land. Azhwan pardoned him for all the sins committed by the mind and body, advised him to be careful in his speeches.
Koorathazhwan becomes the preceptor of Bhattar
By God’s grace Azhwan had two sons born to him. Sri Ramanuja was very happy at the news he went to Azhwan’s house on the eleventh day after the birth of these children. He ordered Embar to bring the children before him. Embar, accordingly brought the children to Sri Ramanuja and to ward of evil eyes, he recited the ‘Dwaya’ Mantra as talisman. Sri Ramanuja was overwhelmed with joy at the sight of these divine children and exclaimed; “Embar, what did you do to them that they smell of ‘Dwaya’?” Embar narrated what he did. Since he (Embar) did what is good for the salvation of those children, Sri Ramanuja ordered Embar to be the spiritual father to them. Hence the lineage of Acharyas continue from Sri Ramanuja, Embar, Bhattar, Nanjeer and so on. Azhwan also got an entry in this lineage.
One day Azhwan was teaching his sons ‘Thiruvoimozhi’ and when he came to the line, “En perukannalathu nporul erila, vann pukazh naranam, thein kazhal serai”. This explains the meaning ‘Thirumantram’ and it must be learnt through an Acharya. So Azhwan stopped and asked his sons to go to their Acharya and to get to know the meaning. They too started going to Embar when Azwan remembered the line. ‘Minnin nilaiyila mannuyur akkaikal ‘ and realizing the fluctuating nature of life called his children back and asked them to remember the line ‘En Perukkannalathu’ as the meaning of Thirumanthram. Because one does not know the nature life and hence the meaning must be learnt as early as possible. This way Azhwan became the Acharya to his sons.
When he started his commentary on Sahasranama, Bhattar, pays his obeisance both to Embar and to his father as ‘Vandai govinda dathou’ showing there by his relations to both Acharyas.
The biography of Koorathazhwan
The explanation given by the Azhwan to ‘Chirumamanisar’ appearing in the Prabhanda.
Once Bhattar in his very young days was listening to his father Azhwan reciting the Pasuram “Urumo paviyenaku” (Thiruvoimozhi 8-10-3) the sentence “chirumamanisarai ennaiyanderinge thriyave” was quoted Little as Bhattar took exception to it. How can small and big exist together? They are just the opposite. Azhwan thought for a while and said my darling, you have asked well. Since you have not been initiated in to Upanayana, I cannot explain it with the help of Vedas, but I will answer you in a practical way”.
He referred to great and scholarly Sri Vaishnavaites. He referred to Siriyachan, Arulalaperumal Emberumanar and others had great wisdom in spite of their small physical body. And then though Mudaliyandan, Embar, and others lived like others, they were like the Nithya suries. They could be called ‘Sirumamanisar’ without anybody questioning it. Thus these people appear small in their physique; but because of their Bhakthi, Jnanam and Anusthanam they are equal to Nityamuktar as denizens of Paramapada. Azhwar refers only to those great souls as ‘Sirumamanisar’.
The Lord Himself looked after the household affairs of Azhwan
Bhattar and Rama Pillai, sons of Azhwan studied all the Vedas and the six branches well and became very proficient and reached the age of marriage. Then, their mother Andal asked Azhwan if they should not be married. Azhwan who had overcome all sense of ‘I’ ness and ‘mine’ ness and who had dedicated himself absolutely to the Acharya prostrated before him and requested to know his opinion on getting the youngster married. Sri Ramanuja suggested that if there were suitable girls in the family of Peria Nambigal, they could be thought of. When Azhwan approached them, though they agreed at first, they negatived and said they were not interested in new alliance.
After sometime, Andal again reminded Azhwan about the marriage of their sons. Azhwan asked her if she wanted him to plead. He asked her to send the son to the Perumal Sannadhi the next day. When Azhwan stood before Sri Ranganathan, He asked him if he had anything to say. Azhwan said that it was being proposed to get his sons to be married. Then the Lord said that He would look after the affair and see it was settled well. There He appeared in dream to the relative of PeriaNambigal and ordered them to get in to alliance with Azhwan’s family.
They wondered and volunteered to give the daughters in marriage and the marriage of Bhattar and Sri Ramapillai went off and well. This incident is mentioned in the Edu Vyakyanam of the Thiruvoimozhi Pasuram(5-5- 7). This shows how the Lord Himself looked after the family affairs of Azhwan.
How Azhwan interpreted the Arulicheyal
Though our Acharyas were proficient in all sastras, they had their bearing in thoughtful words of the Azhwars. They would spend their time in remembering and reflecting upon the words of the sastras. They would find the meaning of the sastras in the Arulicheyal. This experience was quite common to Azhwan. Here is an example.
Azhwan in his Thiruvoimozhi puts on the mantle of a lady in love and such a one is “Masaru Jothi” (5-3). When Azhwan was explaining the stanzas in the palace of Rajendra Cholan, he was speaking of the line ‘Thalaiyil Vanangavum akum kolo thaiyalar munbe (5.3.7). Then a very old man aged about 100 named Amaravi Niraimeithan Nambiar stood up and with a shaky voice asked if it was possible for the lady love to pay obeisance to her lover by bending her head, Azhwan quoted a line from Srimad Ramayana. “Kousalya loka bhartharam sahiveyum manasvini, tham mamarthe sukam prucha sirasachapi vadaya”. These are the words of Sita to Hanuman when she was in the Asokavana. There Sita asks Hanuman to bend his head in prayer for her sake. The old man was very happy to hear the explanation. Thus, there are many such things in the annotations by Azhwar for Divyaprabanda.
The works of Azhwan
They are five in number and popularly known as ‘Pancha Stavas’; They are the three stavas composed during his sojourn to ‘Thirumaliruncholai’; Varadraja stava, composed according to the command of Sri Ramanuja and the Sri Sthava where he explains ‘Avignatha’ in his exposition on Sahasranama, he quotes the sloka “Sarvagnatham evambu balabama hatvam hayanja evasritha dosha joshana” of his father Azhwan.
Since Sri Vedantha Desika makes mention on Charama Sloka in his Rahasyathraya sara ‘Bhattarum Azhuvanum thamthan aurlicheitha mithyangalile’. There is ground to believe Azhwan might have written a ‘Nithya Grantha’. Another mention is also made, ‘Azhvanudaiza charamasloka vyakyanahilum ivvaleve vivakshitum ahaiyal oru virothamumillai’. From this, it is clear that Azhwan had written a commentary on the Charama sloka.
The Azhwan was leading a very pious life rendering all things possible for the benefit of the good of the world and its beings. He was sharing his knowledge with others thus enlightening them and getting enlightened in the process. During one such a day in Emberumanar’s Sannadhi there was a discourse on Thiruvoimozhi, when the Thiruvoimozhi couplet “Soozhvisum Panimugil(Tv. 10-9-1)” was explained and when he touched upon “Mudiyudai Vanavar Murai Murai Ethir kolla”, it conveyed the meaning that those who attained the feet of Lord earlier will welcome those who attain His feet. When Azhwan heard this he began to think that if he were to attain the feet of Lord after Sri Ramanuja, he will be welcomed by Sri Ramanuja, which he considered as a great ‘apachara’ (sin). He, therefore, desired that he should preceed Sri Ramanuja in attaining the Lord’s Feet. He did not desire to make a request to the Lord before Emberumanar. He went quietly near the Lord. Lord on seeing Azhwan asked him what brought him there. Azhwan rendered a couplet to the Lord, which was very much appreciated.
The Lord out of great kindness said to Azhwan that he will grant whatever he requested and desired that he request Him about his wish. Azhwan said that the Lord had given everything for him but wanted one request to be fulfilled. The Lord compelled him to make known his request. Azhwan said that he should be granted a wish to leave this dirty body and be in Nitya Vibudhi(i.e. , salvation) Lord on hearing the request of Azhwan was very sad that He had to be away from Azhwan. He, therefore, requested him to ask for anything other than his original request. Azhwan replied that the Lord would be going back on his promise if he did not grant his wish and, therefore, he desired that his request be granted. The Lord granted the wish of Azhwan with all divine honours like Parivattam, offering and garland.
Emberumanar got elated and at the same time felt sorry that Azhwan’s wish to be in ‘Nithya vibhudhi’ (Ever living with the liberated souls) was granted by the Lord.
Emberumanar when he heard that the request of Azhwan has been granted by the Lord, slipped back in his memory to the time when he was initiated the secret upadesa with an undertaking that he would not reveal it to anyone save the deserving Sri Vaishanvites by Thirukoshtiyur Nambi he dared to break the promise with the idea that if he were to go to hell by revealing the secret to one and all and others who have been revealed the secret were assured of a place by the side of Lord, he did not mind it. But by the act of Lord granting Azhwan the status in Nityavibudhi (who is a close associate of Emberumanar) Ramanuja felt elated that he would by virtue of relations with Azhwan would also get the place in Nityavibudhi. Out of extreme joy, he appeared to have thrown up his ochre robes.
Emberumanar began to think that how he would live on the face of earth losing a great disciple with outmost detachment towards the world and his self.
He gathered all his disciples and went to Azhwan and asked him why he decided to kill him by slow torture of separation from him. Azhwan explained the reason for requesting Lord to make him in Nityavibudhi before Sri Ramanuja. Emberumanar listened to the view of Azhwan and exclaimed “Na Sastram Naivacha Karma:’
Emberumanar was very much depressed and thought why this kind of experience should happen to him. He hugged Azhwan and amidst tears pleaded that how he could live without him and why he did not think of taking him along with him. What sin have we committed to leave us and enjoy the unsatiable joy of being with Lord! It is contained in his couplet ‘Icchuvai Thavira Yanpoi Indrialokamalum Acchuvai Perinum Venden Arangamana garulane”. He lamented there is no use saying repeatedly to Azhwan the pangs of seperation and his agony there of. He did not want to be an obstacle in his path. He, thereafter, administered the Dwaya manthra in his ear. The people present there asked Ramanuja “why at this stage carrying out the upadhesa of Dwayamanthra again”? Sri Ramanuja said that if camphor is not in Rajakumara’s throat his tongue is likely to go dry similarly for Azhwan there will be nothing pleasing than to hear Dwayam. So saying he affectionately patted the back of Azhwan and with respect he gave his acceptance to Azhwan and sent him.
Azhwan’s journey to Thirunadu
Having got the permission of Emberumanar Azhwan felt like an uprooted tree at the feet of Emberumanar. He lifted Azhwar by both his hands.
He again prostrated at Ramanuja’s feet and after touching it, accepted the water touched by Emberumanar’s feet. He then preceded to the north bank of the river followed by Sri Ramanuja. Bhattar and Sri Ramapillai prostrated at the feet of Azhwan. He made them get up. He turned towards his house and saw his devi Sri Andal standing in the middle of the garden. He asked her what she thought about the whole affair. She replied that she has no bigger service than following Azhwan’s decision and she fell at the feet of her husband(Azhwan) . Azhwan consoled Bhattar and Srirama Pillai and He advised them to surrender at Sri Ramanuja’s feet. ‘See that Sri Andal’s not put to any hardship’. In respect of Bhagavathas do not offend by thought, and deed. Do always go in their way and be good to them. So saying he wiped the tears of Bhattar and Sriramapillai. He also said that if they were to feel sad about the relationship with God they will be going against the norms laid down by Sri Ramanuja and that would be equivalent to spurning at Sri Ramanuja’s code of conduct. If they were to feel sad about the relationship with soul, they will in effect be cutting off the indispensible relations. So saying he consoled them and reclined in front of the temple with his head on the lap of Pillaipillai Azhwan and his leg on the lap of Sri Andal. He was then deeply engrossed in the thought of attaining the feet of Azhwar Alavandar and passed away on that day itself. Thereafter, Emberumanar with the help of Azhwan’s sons conducted the final rites.
Thus Azhwan attained the feet of the Lord. The way of living of such great souls stand apart from all things i.e., language and other things. This vibhuti is all pervasive and hence those who had no opportunity to witness the happenings feel glad and consider fortunate to learn about such a great soul.
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