Govinda Perumal receives the tridanda staff from Ramanuja, is given the divine name "Embar," and his life in Srirangam as Ramanuja's constant shadow and confidant.
Govinda Perumal was living his life considering Ramanujan's physical beauty and the experience of his auspicious qualities as his sole sustenance, just as it is said, "My heart will think of nothing other than the immense good qualities of Ramanujan". One day, his mother asked him, "Govinda! Shouldn't our family lineage flourish? Shouldn't my daughter-in-law live a prosperous married life?".
He replied, "When I am alone, find an opportune time and send her to me". His mother waited for many days, and seeing no such opportunity arise, she complained to Udayavar (Ramanuja). Udayavar called his younger brother and commanded him, "Govinda! This is our command; at an auspicious time, you must perform the duties of a householder (grihastha dharma) with your wife". Govindar, too, invited his wife, and for an entire night, he showed her the Lord who is the Inner Controller (Antaryami) and made her experience the divine qualities of the Lord, leaving absolutely no opportunity for anything else.
Learning of this situation from her daughter-in-law, the mother felt sorrowful that her wish was not fulfilled by her son. When she expressed this, he replied, "While the Inner Controller (Antaryami) was shining brightly, physical union did not even approach". The mother once again complained to Udayavar. Swami [Ramanuja] called his younger brother and asked, "What happened?".
He [Govindar] replied, "When the Inner Controller is shining so brightly, how can there be darkness (lust)? Where is the solitude (privacy)? What could this humble servant possibly do?". The Acharya, seeing his completely detached state, rejoiced, and concluding, "Since he is unable to practice the grihastha dharma (duties of a householder), if you possess such detachment from worldly objects (vishayantara virakti), embrace the highest ashrama (asceticism)," saying this, he commanded him, presented him with the tridanda (three-staff) and saffron robes, and made him a tridandi ascetic just like himself.
To that new ascetic, he bestowed his own name, "Emperumanar". However, the one who received the name pleaded, "This divine name cannot be borne by this humble servant; please bless me with a name that is fitting for me, who am but a shadow and footstool to the Swami". The Swami too, acknowledging this, graciously shortened it somewhat and bestowed upon him the divine name "Embar".
Later, Embar became the Acharya to Parasara Bhattar, the son of Kurathazhwan, and received the following Taniyan (invocatory verse) graciously composed by Bhattar.
Ramanuja padachhaya govindahvanapapayi |
Tadayattasvarupa sa jiyanmadvisramasthali ||
Taking the meaning of the shortened name of Emperumanar—"Em-bar" (our resting place)—and phrasing it as "Madvisramasthali" (my resting place) in the Taniyan is a testament to Bhattar's great genius.
As a continuation of the previously mentioned incident, the history narrated in the 12000-padi Guruparampara text is worth knowing. When Embar said, "While the Inner Controller (Antaryami) is shining brightly, how can there be destruction (lustful darkness)?", Udayavar (Ramanuja) desired to show others that this was entirely true, and so he did the following. Is he not the only one who fully knew Govindar's solitary state?
He threw a needle into the dark room where Govindar had spent the previous night and commanded the disciples, "Bring the needle that is there". Though they went with a bright lamp and searched, they could not find the needle. Later, he called Govindar and sent him saying, "If there is any object on the floor in that room, bring it". It is said that he went without even a hand lamp, saw the needle lying there, picked it up, and brought it back saying, "This alone was on the floor there". Because Emperuman, the Inner Controller (Antaryami), was shining radiantly, he was able to easily find that needle. It has been heard from elders that those who had lost their eyesight regained their vision by worshipping Embar.
Regarding Embar, who possessed such a detached mindset, the passages found in the Eedu commentary's introduction to the "Pogudham" (Thiruvaimozhi 6-2-2) pasuram are highly enjoyable. They are as follows:
"Innam en kaiyai theengarumbu [If you] come [into my hands], I will quench my anger myself" (Perumal Thirumozhi 6-8). When Uyntha Pillai (the Araiyar of Srirangam) was singing this portion and acting it out (abhinaya) by demonstrating kicking with his feet and pushing away with his hands, Embar heard this and graciously corrected him, saying, "It is not like that; if she finally gets him after all this, hasn't he been pleading for a long time? Therefore, that is not the meaning," and he demonstrated the correct way by turning his face away. He graciously explained, "She is saying, 'All the things you did while standing far away, I will do to you right in your presence'".
Since Embar had no taste or desire for external worldly matters, he remained completely without worldly knowledge (padartha jnanam). Because he was like this, it is well-known that he once asked Singappiran, "How would the uncommon (unique) physical features of women be?". While being such a naive person regarding the world, if he started explaining the flirting songs of the "Minnidai Madavargal" (Thiruvaimozhi 6-2) verses, people would marvel and say, "This Sannyasi has started singing deceitful/flirting songs!". Pillai Urangavilli Dasar marvels at his deep immersion in the matters of the Lord: "In this material world (samsara) where one cannot find people who say 'Come' even if the Lord Himself comes and stands before them, to have someone like Embar who says 'Go away' (if the Lord lowers Himself even a little) is truly something to be attained!"—thus he would praise Embar.
Let us explain these passages a little. Embar was completely detached from external worldly matters other than the matters of the Lord (These bring worldly pleasure. The things that tempt one to desire and enjoy them are called 'vishayam'). Because of this, he was ignorant about many worldly things. It is famous that he once asked someone named Singappiran, "How would the unique bodily features of women be?". Even though he was such a person, because he was deeply immersed in experiencing the divine, he knew very well how Emperuman (Lord Krishna) would interact with the women He loved (the cowherd girls), and how they would respond to Him.
In the verse "...innamenmaigaith theengozhul varuthiyel ensinam theervan nane" (Perumal Thirumozhi 6-8), a cowherd girl is angry and sulking with Krishna because he did not come as he had promised, and it is framed as her saying, "Someday you will be caught in my hands; at that time, I will punish you and quench my anger". When the Araiyar named Uyntha Pillai was singing this verse in front of the Lord and demonstrating it with abhinaya (expressive dance gestures), for the phrase "I will quench my anger" (sinam theervan), he demonstrated [with expressive gestures] pushing with her hands and kicking with her legs. Embar, who was in the assembly there, said, "It is not like that; she will turn her face away saying she won't look at Kannan, preventing him from seeing her. This alone is the punishment for Kannan". Thinking thus, he turned his face away and demonstrated it, seeing which the Araiyar acted exactly like that. Being pushed by the cowherd girl's hands and being kicked by her legs—these are things he [Kannan] would accept with joy; it would not be a punishment, is Embar's opinion.
"Minnidai Madavar" is a pasuram (verse) where the Azhwar, taking the mood of a cowherd girl, speaks to Kannan with sulking anger (oodal). Because Kannan came very late, it is framed as her saying, "Go to those who desire you; do not touch my ball and other things; if you stand here delaying, it will lead to blows; even for you, not coming on time as promised is a fault; do not stand here—go away". When Embar, in his Bhagavad Vishaya (matters of the Lord) discourse, began to graciously explain this Thiruvaimozhi, Pillai Urangavilli Dasar would jokingly say, "This Sannyasi who knows nothing about the nature of women is singing a 'Pirattu' song!". 'Pirattu' is a type of folk song. It is filled with sensual feelings. After leaving a newlywed couple for their first night, women outside would sing 'Pirattu' songs. Embar, who possessed a pure childlike heart without a single blemish in his mind, would speak even of romantic matters in the assembly without any shyness. This just shows that he is the foremost among the detached (Viraktagresara).
"Even if Emperuman comes on His own and stands before the worldly people (samsari chetanas), there is no one in this earthly world to welcome Him with a sweet face saying 'Come'; yet there is someone who gets angry and says 'Go' because He came late!"—thus Embar would marvel and graciously say. The commentator gets deeply engrossed marveling, "Being like this, how deeply he is immersed in the matters of the Lord".
7. Embar and Emperumanar
Being deeply immersed only in the matters of the Lord and detached from worldly life, Govinda Perumal's dharma patni (lawful wife) too, due to the good fruit of associating with him, gained intense detachment (vairagya), embraced asceticism, and stayed as one of the 'Ammaimars' (female ascetics/devotees) in Yatirajar's mutt, according to the 12000-padi Guruparampara text.
It is well known to everyone that Kurathazhwan was a supporting companion to Ramanuja in graciously composing the Sri Bhashyam. The Koil Olugu states that Mudaliyandan played a major role in the administration of the temple and assisted Ramanuja. It is also a well-known fact that Kidambi Aachan was responsible for the Thirumadaippalli (temple kitchen) service. In this way, we do not find any specific assigned special role for Embar in the texts. We have already seen earlier that he was brought back and rescued from Saivism as a companion that the Acharya [Ramanuja] specifically desired and sought. It is appropriate to infer that he assisted in the Grantha Kalakshepams (discourses on sacred texts) and, being a close attendant to the Swami [Ramanuja], performed many personal services (kutrevalgal). The close relationship that existed between Ramanuja and Embar can be understood from many traditional anecdotes (aitihyas). It seems one can say that Embar looked into the Swami's heart as if looking into a mirror.
After Emperumanar consumed his food (amudhu seidhadhum), he had the habit of following the principle "bhuktva satapadam gacchet" - walking a hundred steps after eating. Embar would stay by his side, watch the beauty of the Swami's walk, and rejoice. While walking like this, it was the Swami's habit to graciously contemplate the pasurams (verses) of the Azhwars in his mind. One day, while Udayavar [Ramanuja] was walking like this, seeing him suddenly turn back without walking the entire distance he usually walked, Embar asked, "Is the thought of Thirumaliruncholai running in your divine mind?". The Swami replied, "Yes; it is exactly so". This incident is spoken of in the Eedu commentary of the Thiruvaimozhi verse 10-8-3, "Pidithen". When he was contemplating the second line of this verse, "Madithen manai vazhkkaiyul nirpathor mayayai" (I folded away the illusion of remaining in the worldly life of a householder), he suddenly turned back, physically corresponding to the word 'Madithen' (which means I folded/returned). This is an act he did unknowingly because he was so deeply immersed in the verse. Seeing this and figuring out that this particular verse was running in the Swami's divine mind/heart is truly astonishing. It is our great fortune that our predecessors have left such traditional anecdotes for us as a treasure. Even if there is no special sampradaya (traditional) philosophical meaning in this, this incident gives us goosebumps.
Another incident slightly different from this is graciously recounted by Periyavachan Pillai in his commentary on the Saranagati Gadyam. This Gadyam took place between Sri Ranganathan and Emperumanar is framed as a conversation itself. This can be seen from the sloka added by later scholars at the end of the Sri Vaikuntha Gadyam, "Swami esha saranagati mantra sarah". In the Saranagati Gadyam (16), when Emperumanar (Ramanuja) pleaded, "Nityakinkaro bhavani" (May I become your eternal servant), Namperumal opened His radiant mouth and granted the boon, "Nityakinkaro bhava" (May you become an eternal servant), as per the next churnika (prose line).
Further on, the Lord's divine words are seen as He graciously said, "Evam bhuto'si, nityakinkaro bhavishyasi, Srirange sukham asva, ma te bhoodatra samsayah" ("Having become thus, you shall be an eternal servant. Rest happily in Srirangam, let there be no doubt in you about this"). It is understood that Perumal [the Lord] commanded the Swami (Ramanuja), "You shall remain performing service to Me forever. Meditate upon the Dvaya mantra with its meaning and reside pleasantly here in Srirangam."
Here, the commentary's divine words (vyakhyana srisuktis) are: "Periya Perumal, out of His immense affection for him, reiterated what was said earlier, and graciously saying, 'By My grace, may everything become flawlessly yours,' He makes his [Ramanuja's] heart joyful. When Embar asked, 'How are we to believe that Periya Perumal graciously said this thus?', Emperumanar [Ramanuja] graciously replied, 'Because Periya Perumal showed me His auspicious qualities like seela (simplicity) as clearly as an amalaka (gooseberry) fruit in the palm of one's hand, and made me speak the words He prompted, there is no hindrance in believing that these are words graciously spoken by Him.'"
Embar has asked a question here that normally a disciple would not dare to ask his own Acharya. "The Gadyam implies that Perumal conversed with Your Reverence and showered immense grace upon Your Reverence. How can we humble servants believe that Perumal directly said all this to Your Reverence?" – this is Embar's question. It shouldn't be construed that Embar had no faith in Udayavar's (Ramanuja's) divine words. Embar must have asked this question intentionally so that the doubts that might arise in the hearts of ordinary people like us could be cleared through the Swami's own divine words.
"Perumal showed me His qualities like mercy (karunai), motherly affection (vatsalyam), and simplicity (souseelyam) as clearly as a 'gooseberry fruit in the hand', entered my heart, and made me speak these passages. Therefore, there is no hindrance in believing that Perumal Himself graciously spoke these," is the Acharya's reply. We can add the Lord's statement, "Ma te bhudatra samsayah" (let there be no doubt here), to the Swami's divine words here.
Periyazhwar concludes his Thirumozhi by saying, "Those who can sing this like a shadow will also become close attendants" (chayai polap pada vallar thamum anukkargale). Chayai means shadow. On a superficial level, the meaning appears to be, "Those who can sing like a shadow are those who have closeness". Someone asked Embar, saying they did not understand this. Embar replied, "I have not heard this pasuram in the presence of Emperumanar (Ramanuja). However, by his grace, I will tell you the meaning," and placing the Acharya's sacred sandals (Sri Padukas) on his head, he meditated on the Swami in his mind for a few seconds. Immediately, he graciously said, "Here is the meaning blessed by the Swami; please listen! Those who can sing this Thirumozhi will live close to Emperuman like a shadow, never separating from Him at any time".
Earlier, we saw in the Vaibhavam (glory) of Azhwan (Kurathazhwan) how he [Ramanuja] sent Kurathazhwan to his Acharya, Thirukoshtiyur Nambi, to inquire about the unique nature of the Jivatma (individual soul)—even though he himself, being omniscient, knew it—and how it was established using the Thiruvaimozhi verse "Adiyen Ullan". The manner of these great souls, who revealed any meaning only through the face (medium) of the Acharya, is something to be known and followed. Here is a pasuram graciously composed by Embar:
O our refuge, Ramanuja Muni! O King of ascetics who removed doubts and ruled over us! May you grant me a heart Where all the thousand Vedic verses given by the King of Mangai (Thirumangai Azhwar) of swelling fame reside.
In line with this, Embar's dear disciple, Bhattar, has mercifully composed a pasuram praying to Emperumanar for a heart where Thiruvaimozhi resides: "Eyntha perungkeerthi...". From their thoughts, it becomes clear that the divine hymns of the Azhwars can be retained in the mind only through the grace of the Acharya (Udayavar).
According to the divine words of Amudhanar (in Ramanuja Nootrandhadhi), "Kuraiyal Piran olimikka padalaiyunda valimikka seeyam Ramanusan" (Ramanuja is the mighty lion who consumed the resounding songs of the Lord of Kuraiyal [Thirumangai Azhwar]), because Ramanuja holds the songs of Thirumangai Azhwar in his divine heart, he is a highly powerful lion is the meaning. In Embar's divine heart too, the Swami [Ramanuja] appeared exactly as a lion. Experiencing his Acharya as a lion, Embar graciously composed this pasuram (sloka):
Vedantamastaguhaviharapatuna Srisailasrungollasan
Maya kesari manitena gahananyayatavicharina |
Gambhirena paratmabhedena mahanatena natena me
Guptoham yatisarvabhaumaharina varthe bhrusam nirbhayaha ||
In the pasuram "Mari malai muzhanchil" (Thiruppavai 23), Kannan is described as a majestic lion. Here, the lion is spoken of as residing and sleeping in mountain caves. The lion named Nambi Ramanujan resides and rejoices in the mountains of Vedanta, within the caves of Vedanta. The Vedas themselves say that Indra showed the Vedas as mountains to a sage named Bharadwaja. Saying "Nihitam Guhayam", the Veda itself speaks of the place where high/supreme truths are hidden as a cave. Therefore, speaking of the Vedas as mountains, the Vedantas (Upanishads) as mountain caves, and Ramanuja Munivar as the one who enters and rejoices in those caves is extremely fitting. This meaning is shown by the phrase "Vedantamasta guhaviharapatuna".
Next, by the phrase "Srisailasrungollasan mayakesari manitena", it becomes clear that Yathiraja Simham (the lion-like king of ascetics, Ramanuja) is affectionately honored by the wondrous lion living on the peak of the mountain called Srisailam (Lord Thiruvengadavan of Tirupati). "Gahananyayatavicharina" - Just as the lion, the king of beasts, roams in dense forests, Ramanuja Simham also rejoices by roaming in the deep (dense) forests of shastric nyayas (scriptural logic/arguments). "Gambhirena" - The majesty of our Yathisarvabhauma (Emperor of ascetics, Ramanuja) is far greater than the majesty of a lion. Those who have experienced the divine words (Sri Suktis) of the Swami know this well. The Swami's physical appearance is also supremely majestic; it is an appearance where great eminence shines on its own. "Paratmabhedena mahanatena" - If the word 'Paratma' is taken to mean other living beings (animals), it implies that a forest-dwelling lion is capable of splitting their hearts just with its roar. As for Yathiraja Simham, [by establishing] the difference between the Supreme Being (Paramapurusha) and the individual soul (Jivatma) (Para-Atma-Bheda is famous for possessing a great voice in establishing the 'Bheda' (difference between the Supreme Lord and the individual soul). Emperumanar, who is a lion, is capable of destroying those who spout fallacious arguments (kudrushti jalpam) merely with the roar of his divine throat. Thus, Embar delightfully declares through this sloka, "I am one who possesses a fearless existence, having taken refuge in the affection—in the shadow of the divine feet—of Yatirajar (Ramanuja), who appears as a lion in many such ways".
Our elders used a lotus-shaped vessel made of copper for drawing water and other uses. This is still in practice today. Its name is Chembu (Chembu, Cheppu, and Thamiram are all synonymous words for copper); it is colloquially called Sombu. Along with this water vessel (Theertha Sombu), they would use a small, round-shaped secondary vessel (Upapatram) for the convenience of Achamanam (ritual sipping of water) and the like. Sri Vaishnavas call this 'Ramanujan'. This vessel is referred to by many names such as Jodu Thavalai, Sthali, and Pancha Patram. Vaishnava elders, for any Vedic ritual, would command, "Bring the Sombu and Ramanujan". What is the reason for this secondary vessel being named 'Ramanujan'? We have heard a traditional anecdote (aitihyam) told by elders in this regard; please listen to it:
During the time of Sri Ramanujar, one of his disciples named his son 'Ramanujan', and by calling that child by that divine name, he was frequently uttering it with his mouth full and experiencing that sweet nectar. There is a historical account that once in Alwarthirunagari, upon hearing a washerman calling his children individually by Nammazhwar's sweet names, 'Sadagopa! Maran! Kurugur Nambi!', Udayavar (Ramanuja) gasped with longing, feeling, 'I do not have this fortune!'. Similarly, Embar, who was the shadow and footstool to the Swami as per 'Ramanuja padachhaya', supposedly yearned, 'I do not have a young boy to call out "Ramanuja" and drink the nectarine sweetness of that divine name!'. Hearing of this matter, Swami [Ramanuja] called Embar, graciously handed over to him his own secondary vessel (upapatram)—which was beautifully adorned with the sacred discus (Thiru Vazhi), sacred conch (Thiru Sangu), and the sacred clay marks (Thiruman Kappu)—and commanded, "You shall call this by our name". Embar, too, bowed at the Acharya's feet, received that vessel as a great treasure, and started calling it "Ramanujan". From then on, Sri Vaishnavas have been calling the secondary vessel they use as "Ramanujan".
Namperumal, in the taniyan (invocatory verse) for our Manavala Mamunigal, praises the Swami as "an ocean of auspicious qualities like devotion" (dhībhaktyādi guṇārṇavam). Just as it is said that the Swami is like an ocean of qualities such as true knowledge, boundless love for the Lord and the Acharyas, and detachment from worldly matters, these descriptive attributes fit every one of our purvacharyas (ancient preceptors). We have somewhat enjoyed Embar's detachment from worldly matters and the depth of his devotion and engagement with Emperumanar so far. Emperumanar himself taught Embar all the meanings he needed to know.
Kurathazhwan and Mudaliyandan delightfully remarked to Embar, "The special meanings (teachings) that our Acharyas obtained with great difficulty from their Acharyas, you have received from him without any effort by the grace of the Swami (Udayavar). Moreover, to obtain you, our Acharya took great pains. What great penance you have done!". Through the histories of those two (Azhwan and Andan), we know that the secret meanings he [Ramanuja] received were imparted to Azhwan and Andan only after testing their qualifications. It does not appear that he subjected Embar to any such tests.
Embar has a unique greatness that neither Azhwan nor Andan possess. That is his inclusion in the Oran Vazhi Acharya lineage (the single, unbroken lineage of preceptors). The famous taniyan beginning with "Lakshminatha Samarambham... Vande Guruparamparam" was graciously composed by Azhwan. The Acharya lineage meditated upon by Azhwan is: Periya Perumal (the consort of Sri/Lakshmi), Periya Piratti, Senai Mudaliyar (Vishvaksena), Nammazhwar, Nathamunigal, Uyyakkondar, Manakkal Nambi, Alavandar, Periya Nambi, and Emperumanar. Refer to the Upadesa Rathinamalai which says, "The predecessors taught through a single lineage" (Oran vazhiyay upadesithar munnor). After Emperumanar, the purvacharya lineage continues as: Bhattar, Nanjeeyar, and Nampillai, extending all the way up to Periya Jeeyar [Manavala Mamunigal].
As soon as Kurathazhwan's sons (Parasara Bhattar and Srirama Pillai) were born, Udayavar [Ramanuja], accompanied by his chief disciples, went to Azhwan's divine mansion to cast his graceful glance and bless the children. He commanded Embar, "Bring the children here". As Embar did exactly that he chanted the Dvaya mantra as a protective shield (raksha) to ward off the evil eye (kann echil) while carrying them. The omniscient Swami, Emperumanar (Ramanuja), noticed this and asked, "The fragrance of the Dvaya mantra is wafting from the children!". Embar replied, "I came chanting the Dvaya mantra as a protection for them". The Swami immediately commanded him right then and there, "Since you are so proactive in their well-being, you alone shall be their Acharya!". Embar, too, took Bhattar under his wings and taught him everything he knew.
Later, by the command of Emperumanar, Bhattar became the head Acharya (Sri Vaishnava Darshana Pravarthakar) after him. It is known to all that Ramanuja's divine command was to mold Bhattar to be just like himself. Thus, Embar, being the direct Acharya of Bhattar, takes his rightful place in the single, unbroken line of preceptors (Oran Vazhi Acharya Paramparai) between Emperumanar and Bhattar.
In the commentaries on the Arulicheyal (the divine hymns of the Azhwars), in many, many places, highly enjoyable meanings and interpretations are presented as "Bhattar's interpretation" (Bhattar nirvaham). The origin for these interpretations stems from Bhattar's Acharya, Embar, and his revered father, Kurathazhwan. One can find many instances in the Divya Prabandham commentaries cited as "Embar's interpretation" (Embar nirvaham). These are exceedingly rich in meaning and aesthetic taste. We shall compile and present the ones that are available to us here, without omitting them as much as possible.
Earlier, we enjoyed Embar's highly aesthetic explanation for the phrase "Sinam theervan" (I will quench my anger) in a verse of the Perumal Thirumozhi. In the Nachiyar Thirumozhi (4-11) verse, "Oodal koodal unardhal punardhalai needu nindra nirai pugazh aaychiyar" (The cowherd women of enduring, full fame who engage in sulking, uniting, realizing, and joining), Embar graciously explains the meaning of "full fame" for these cowherd girls: "For them, full fame means being praised as 'This woman starved for four days for Krishna's sake, and this woman starved for ten days for Krishna's sake'".
The cowherd girls sulking and getting angry (oodal) with Kannan (Krishna) was a frequently occurring event. Many women would be waiting, looking forward to Vasudeva's (Krishna's) arrival. When he was spending the day united with one among the five lakh women in Ayppadi (Gokulam), isn't it natural for the many others who were expectantly waiting for him to feel anger and disappointment? The one who was waiting would firmly resolve: "If you ever fall into my hands here one day, I will quench my anger myself; if he comes firm resolve. Kannan too, fitting the description "Suvaiyan-Manalan" (the sweet one, the husband), would lie starving at her doorstep pleading with her to accept him. One woman would quench her anger right away and invite Kannan. Another's anger would last for two days. Yet another would relent after four days, show her face, and invite Kannan in. His waiting patiently until then is because he is captivated by that cowherd girl's beauty and qualities. Thus, making Kannan wait longer for their anger to cool down and their hearts to melt is their "full fame" (nirai pugazh). This is Embar's interpretation (nirvaham).
The Thirumozhi Thirunaal (festival) is going on in the Srirangam Periya Koil (main temple). In front of Namperumal, Emperumanar and his chief disciples are seated as an assembly (goshti). Embar is seated near the Swami, slightly behind him. Everyone is engaged in experiencing the "Araiyar Sevai". Uyntha Pillai (this is the name of the Araiyar) is singing the verses of Periyazhwar Thirumozhi that describe the childhood plays of Kannan. At that time, the verse "Sekkaru Sangam" (2-1-1) becomes the subject of the song and abhinaya (expressive gesture). The Araiyar sang "Athoodhan appoochi kattuginran" ("That messenger is showing the appoochi/scary face"), and pointing to Perumal for "Athoodhan" (that messenger), he demonstrated "appoochi" by squeezing his eyes tight. The Araiyar demonstrated through abhinaya that Kannan was scaring the other children with him by pressing and widening his eyes, folding his eyelids, and showing the red inner parts.
This did not sit well with Embar's divine heart. He indicated to the Araiyar that Kannan would instill fear in the cowherd boys by showing His divine form (holding the conch and discus with four arms), by raising both his hands above his shoulders (like Namperumal's divine hands). When the Araiyar demonstrated it again, he raised his hands above his shoulders as if holding the divine discus (Thiruvaazhi) and divine conch (Thirusangu).
Udayavar saw this and was pleased, and figuring that the reason for the Araiyar changing his abhinaya like this must be because of Embar's prompting, he turned back, and with a gentle smile, graciously said, "Sri Govinda Perumal! Are you here?!" ("Embar! Are you here?!"). Just as he displayed his simplicity as a messenger, Lord Kannan [displays] his supreme greatness so that the people of the world may stand in awe/fear in some situations, and rejoice, is the meaning. We saw earlier in the incident regarding "Madithen" that Embar clearly knew Udayavar's (Ramanuja's) mind. Here, we can clearly see that the Swami had known Embar's mind. This is a divine mental connection (telepathy).
The Supreme Lord of great eminence making Himself easily accessible to His devotees and coming to protect them whenever they call upon Him is the testimony to His greatness. Because of this alone, devotees develop the firm faith (vishvasam) that 'Lord Kannan is of the nature of protecting' (Kakkum iyalvinan kanna peruman). Periyazhwar calls Emperuman 'Namban'—the one worthy of being trusted. The third line of the pasuram 'Kombinar...' (Periyazhwar Thirumozhi 4-4-9), "Seeing those who praise Namban, Narasingan..." means that to prove true the words of Sri Prahlada Azhwan who said 'Kannan is everywhere', His appearing as Narasimha from the pillar became the cause for worldly people (samsaris) to believe. If He had not appeared that day, the faith that theists (believers) placed in Him would have been ruined.
Here are the lines of the pasuram's commentary:- The words graciously spoken by Embar are, "The Lord (Ishvara) has passed through three dangers" (Ishvaranukku moondrapathu vandhu kazhindhadhu). Its explanation is: If He had not helped Draupadi, Sri Gajendrazhwan, and Sri Prahlada, the worldly people would have completely written off and concluded that the entity called Ishvara does not exist. The Azhwar too fears, saying 'How will they be consoled/convinced?' (Enganam theruvarumare), meaning that even during his own suffering, he fears that the firm faith (vyavasayam/vishvasam) of Sri Vaishnavas might be shattered.
"How will your devotees be consoled?" (Enganam theruvar umare? - Thiruvaimozhi 8-1-3): Here, the Azhwar's divine thought is: "You did not help me; leave my state aside, but if you do not show your face, how will those who rely on 'Your qualities alone are the refuge' believe in You?".
It is said that three dangers came to Emperuman. Trusting the authoritative words (Apta vachana), 'When great danger strikes, the Lord Hari must be remembered' (Mahapadhi samprapte smarthavyo bhagavan harih), when Draupadi's honor was about to be lost, she raised both her hands, worshipped, and cried out "Govinda! Protect me!" (Govinda! Rakshamam). The Lord showering garments during that danger didn't just protect her honor. It protected Emperuman as well. The danger that came to Draupadi is known to everyone. The danger to the Lord is that, if He had not helped then, all the worldly people would have declared that He does not exist. By protecting Draupadi's honor and proving Himself to exist, the Lord protected Himself [and Draupadi]. In this same way, one should also reflect upon the cases of Sri Gajendrazhwan and Sri Prahlada Azhwan.