Govinda Perumal joins Ramanuja in Tirupati and then Srirangam, displaying extraordinary Acharyabhakti — testing the Acharya's bed, removing a thorn from a snake, and more.
Among the Azhwars, Thirumazhisai Piran was once deeply rooted in Saivism and was later reformed by Peyazhwar. Those who are reformed in this manner show tremendous steadfastness in their religion. Our Acharyas have given Thirumazhisai Piran the title 'Uraiyilidathavar' (The one who doesn't put his sword back in its sheath). He shone as a warrior who, having drawn his sword from its scabbard to establish the Supreme Godhood (Paratvam)—the unparalleled greatness—of Emperuman, never put it back.
"Now I have realized the God of even Shiva and Brahma; Now I have realized You, Emperuman! Now I have realized that You are the primary Cause, You are what is learned, You are what is to be learned, and You are the good actions, Narayana! I have realized this well; Other than Kakutsthan (Rama) who burnt down Lanka, I accept no other God; Do not place your faith in flawed deities, those who are not true deities, and those deities devoid of Sri (Lakshmi)"—thus firmly and emphatically proclaimed Thirumazhisai Piran.
Govindar, who later became famous as Embar, possessed an immeasurable devotion towards Emperuman (the Supreme Lord), the Arulicheyal (the divine hymns of the Azhwars), and his Acharya, Emperumanar (Ramanuja). We will speak about his devotion to his Acharya later.
In the Eedu commentary's introduction (Pravesam) to the decade "Onrum Devu" (Thiruvaimozhi 4-10), the following lines spoken by Embar are found:
"Having studied all the Vedas and Shastras, yet being unable to firmly ascertain what Paratvam (Supreme Godhood) is, thinking 'Is there anyone whose knowledge is too sharp to cut a chembu plant? Is there any deity who is not an object of worship for us?', they go about wandering in confusion, bowing their heads everywhere they see. However, among those in Emperumanar's darshana (tradition), even an uneducated woman or child considers other deities (devatantaras) as merely stones used to support a hearth. This is because this 'Onrum Devu' (decade) was born in this tradition!"
In the Thiruvaimozhi decade beginning with "Onrum Devu", Nammazhwar wonderfully establishes Emperuman's Paratvam—the fact that He is the Lord of all Lords (Sarveshvareshvaran). The meaning of Embar's divine words is this: Clarity on the subject of Paratvam is not born merely from the Vedas and Shastras. Even though the Veda speaks of the greatness of Narayana, it also exalts other deities (devatantaras). Therefore, it appears to many that 'These deities are also higher than us', leading to the delusion, 'Is there any deity unfit for lowly ones like us to worship?'.
Chembu refers to the frail plant that yields the colocasia/taro root. It is very tender. One does not need a very sharp sickle to cut it (koora - sharpness not required). Similarly, looking at our state as samsaris (worldly beings) filled with sins, it seems that every deity is worthy of our worship, and people stand confused, bowing their heads and worshipping whatever deities they see.
However, anyone belonging to Emperumanar's darshana, even if they are a completely unlettered woman, will firmly hold that the true, fitting Supreme Lord (Sarveshvaran) alone is worthy of worship. They will remain indifferent, considering all other deities as equal to the stones placed around a cooking hearth. The reason for this is that the Thiruvaimozhi decade 'Onrum Devu' is present in this tradition. The underlying thought is that this (decade) reveals Narayana's Paratvam very clearly.
"Theekshanakusa virinchadi nirankusa vibhutayah |"
"Ramanuja padamboja samasrayanasalinah ||"
Thus Embar praises Emperumanar (Ramanuja). "The fortunate souls who have taken refuge at the divine feet of Emperumanar will consider the wealth of worlds like Indraloka as mere blades of grass".
The central theme of the 'Onrum Devu' Thiruvaimozhi is this: "When Emperuman, who is the indweller of all souls and the primal cause of the universe (Jagatkaranan), has taken residence in His temple form at Thirukurugur specifically to govern and save us, what is the use of other deities?". Because we possess this Thiruvaimozhi in which the Azhwar gives such clear instruction, we, by the grace of Emperumanar, know with absolute clarity and without any confusion that 'Narayana alone is the Supreme God; other deities, even if they are creators, are samsari jivas (bound souls) just like us; there is absolutely nothing to be gained by worshipping them'.
Not only is Emperuman the Lord of all Lords (Sarveshvareshvaran) and the God of Gods (Devadevan); He is also of an easily accessible nature. He is Sulabhan (easy to attain) whom we can easily approach and experience. One day, while Emperumanar was graciously imparting good instructions to his disciples, he explained everything starting from Emperuman's Paratvam (Supreme Greatness) down to His Saulabhyam (simplicity and accessibility). Hearing this, Embar's eyes filled with tears, and he sat in a state of deep trance, forgetting himself. The Acharya looked at him and graciously said, "As soon as His Saulabhyam (simplicity/accessibility) was described, worldly people, due to their lack of fortune, abandoned Him thinking 'Is He such an ordinary or lowly one?'. However, to melt internally marveling 'How simple and accessible has the Supreme One become!', you alone have the fitting heart" (From the commentary on Nachiyar Thirumozhi 11-6).
Now, let us continue with the history. Govinda Perumal, having been reformed and engaged in service by Thirumalai Nambi, learned all the special inner meanings of Vaishnavism from him. While he was living completely devoted to his Acharya, Nambi, Sri Ramanujar resided in Tirupati for a period of one year to receive instructions on the profound meanings of the Sri Ramayana from his maternal uncle, Thirumalai Nambi happened. During that time, Ramanujar had the opportunity to directly and closely witness the noble qualities of the newly reformed Govindar.
Once, seeing Govindar himself lie down for some time on the bed prepared for Nambi, and not knowing the inner reason for this, [Ramanujar] asked Nambi, "I saw Govindar do this; what is the meaning of it?" Nambi called him and asked, saying, "We can ask him directly". To this question, Govindar gave the following reply:
"For a disciple to lie down, even for a brief moment, on the bed prepared for his Acharya is a terrible sin. I know that the consequence of this offense is residence in hell. However, just as one tastes cooked food to check if it is good, I tested the comfort of the bed. Is the bed suitable and comfortable for the Acharya? It is enough if I know that he can sleep comfortably; let whatever sinful consequence come to me for this. It is with this thought that I lay down for a moment to check".
Hearing this, Ramanujar realized the profound depth of his younger brother's devotion to his Acharya (Acharyabhakti), was astonished, and rejoiced greatly.
One day, when Udayavar [Ramanuja] was in Nambi's flower garden, he saw Govindar in a spot putting his fingers inside the mouth of a snake. When asked, "What did you do?", Govindar submitted, "Seeing the snake sticking out its tongue and suffering in pain, I noticed a small thorn on its tongue and removed it." Hearing this, Udayavar marveled at and praised his immense compassion for living beings (Jivakarunyam).
After a period of one year, having learned and completed all the profound inner meanings of the Sri Ramayana from Periya Thirumalai Nambi, when Ramanujar asked for permission to return to Srirangam, Nambi said, "Having come all this distance and having spent a year keeping me good company and making my time auspicious, I have not given you anything in return!".
Udayavar replied, "If that is your divine wish: in accordance with my request, you graciously reformed Govinda Perumal who was going on the wrong path. Your reverence has fulfilled my longing thought of 'When will we join together!'. Could you not grant him to me?".
Here, seeing Thirumalai Nambi's humility and devotion towards Yatirajar [Ramanuja] shining so wondrously, one's heart melts.
Hearing Udayavar's words, the Acharya called Govindar and affectionately gifted him away, saying, "Come here, Govinda Perumal! From today onwards, serve Emperumanar (Ramanuja) looking upon him just as you look upon us".
It is the mark of a supreme Sri Vaishnava to conduct oneself in such a way that great souls (Bhagavatas)—and especially the Acharya—can sell them or give them away as a gift. It is worth noting here that Periyazhwar graciously states in his Thirumozhi (4-10), "The devotees who speak 'O Kesava! Purushottama! The one with radiant light! Vamana!' have the right even to sell us".
While Ramanujar was taking Govindar along with him on the way to Srirangam, when they reached the Perumal temple, he noticed Govindar's face looked faded and pale. Realizing that "Just as a calf separated from its cow cannot sustain its life, this is the result of separating from Nambi," he sent him back with a proper escort, saying, "You go back once again, have the darshan of Nambi and return". Ramanujar stayed right there, having the darshan of Deva Perumal.
Govindar reached Tirupati, stood at the entrance of Thirumalai Nambi's divine mansion, and offered his prostrations (dandan). Knowing this, Nambi, without showing his face, sent him away with aversion, saying, "Tell the madman to go away". Govindar, who stood longing, thinking, "They won't even give a reply, nor will they open the door," was deeply grieved by these words.
At that time, Thirumalai Nambi's Devigal (wife) affectionately submitted to him, "Could you not invite this person who has come from such a distance, worn out, speak a sweet word, and bless him with Sri Pada Theertham (holy water from the Acharya's feet) and Thaligai Prasadam (sacred food)?". To this, Nambi replied angrily, "Does anyone feed grass to a cow that has already been sold?" and remained without showing his face.
Hearing this exchange that happened inside, Govindar gave up the desire to see his Acharya, offered his prostrations again at the entrance of his divine mansion, and without delaying even a little bit, proceeded back to the Perumal temple. He fell at the feet of Emperumanar, declaring, 'Emperumanar's divine feet alone are my refuge'.
When the person who accompanied him informed Udayavar (Ramanuja) of all that had happened, Udayavar heard it and was amazed and pleased, saying, "Nambi has acted knowing our mind!". He immediately lifted Govindar by his hair, cast a cool, graceful glance upon him, took him along, and traveling swiftly, reached Srirangam, where they joyfully had the darshan of Perumal and Sri Ranga Nachiyar.
In Srirangam, making the shadow of Emperumanar's (Ramanuja's) divine feet his dwelling place, considering Udayavar (Ramanuja) himself as his mother, father, Acharya, and God, Govindar became deeply immersed in the beauty of his divine form and his auspicious soul qualities (atma gunas). He developed an immense love for him and began living with performing service to him as his sole duty. Seeing Govindar, who had newly joined the assembly of Emperumanar's disciples, his knowledge, devotion to the Acharya, and vairagya (detachment) growing day by day, everyone directly celebrated and praised him. Govindar, too, praised himself saying, "All these are agreeable, agreeable" (meaning "I agree, I agree").
Seeing this, the Acharya asked Govindar, "When many people praise you, instead of speaking words of humility (naichyam - expressing lack of merit or lowliness), is it proper for you to praise yourself?".
To this, he replied, "Alas! If they are praising adiyen (this humble servant), are they praising my state of having taken the garb of a Saiva and struggling as a lowly person in Kalahasti? Do not all these words of praise celebrate the fruit of the effort (krishi phala - the auspicious thought, corresponding action, and its result) your reverence made to reform and engage this servant in service? Is it not proper that I, too, join them and celebrate this with a surge of gratitude?".
Hearing this, the Acharya joyfully said, "Good man! Good man!" and with pleasure said, "Embrace us with your heart so that your noble soul qualities may rub off on us too!". Saying this, he scooped up and embraced his younger brother, considering himself to have been purified by it.
One day, on a street in Srirangam, a Sri Vaishnava saw Govindar standing for a long time at the doorstep of a devotee's house, having neglected all his service duties. When this was reported to Udayavar, Udayavar asked, "Did this happen?".
Govindar replied, "It is true that this happened. From inside [the house], a song composed as a lullaby for the Swami [Ramanuja] in a sweet voice floated to my ears as sweet and pure words; overflowing with the experience of those qualities (guna anubhavam) that swelled within me, I stood captivated, unable to proceed any further".
The Sri Vaishnava who brought the news also confirmed that it was true that a lullaby song was heard in that house. Everyone marveled at and praised his devotion to Yatiraja (Yatiraja bhakti). The experience of Ramanuja's qualities (Ramanuja guna anubhavam) and his engagement in the beauty of his [Ramanuja's] divine form grew day by day for Govindar, reaching the state of "the food that is eaten, the water that is drunk, and the betel leaves that are chewed are all Him" (a reference to Nammazhwar's Thiruvaimozhi 6-7-1). Deeply captivated by Emperumanar's beautiful form, Embar composed the following pasuram (verse):
Your fresh lotus-like feet and your toes like tender shoots;
The beauty of the pure ochre robes fitting your waist;
The beauty of the three-stranded sacred thread and the tridanda (three-staff) held in your forearm; T
he beauty of your smile shining like the moonlight, filled with the teachings of our predecessors;
The beauty of your lotus eyes showering compassion like the Kalpaka tree;
The beauty of your head and your thick, dark hair tuft (shikha);
Because the beautiful form of Ethirasan (Ramanuja) is always in my heart,
There is none equal to me, there is none equal to me, there is none equal to me!