Embar's profound theological interpretations of the Divya Prabandham, his place in the Oran Vazhi Acharya lineage, and his instruction of Parasara Bhattar.
All our Acharyas possessed immense devotion (pratipatti - reverence/affection) towards the Archavatara (deity incarnations) shrines and the Archa deities of Emperuman. It was their firm conviction that the most fitting place for Prapatti (surrender) is the Archavatara. Driven by the overwhelming flood of their devotion, the Azhwars took refuge in the Archa Emperumans of Divya Desams like Koil (Srirangam) and Thirumalai (Tirupati). Apart from being the places where He Himself graciously chose to reside, the Acharyas showed boundless deep attachment (pravanyam) to the Divya Desams, considering them as the places joyfully grasped by the Azhwars.
To many of us, the archa vigrahas (deity idols) might appear as mere stones; however, the faith that 'this is the place revered by the great ones, the place where they saw results' will not be absent in us. The manner in which great souls (Mahatmas) like Emperumanar, Embar, Azhwan, and Andan experienced the Archavatara Emperumans and the places He chose to reside in is uniquely glorious. To them, the Archavatara remained a speaking God. We have already seen in the previously described incident that it is true (believable) that Namperumal graciously spoke certain words to Emperumanar in the Saranagati and Sriranga Gadyams.
In the Eedu commentary for the Thiruvaimozhi verse 'Vinmeethasaththan thame puga' (6-4-10), it is stated: "On the day of a Theertha (temple tank) festival, Nayirupadu Andan (Mudaliyandan) and Embar met each other and said, 'We have seen how, amidst ten crore people corrupted by Ahamkara (ego/'I') and Mamakara (possessiveness/'mine'), He has graciously come out for ten days carrying His highly tender/delicate divine form, and has flawlessly/safely returned,' and they prostrated to each other and embraced. Jeeyar (Nanjeeyar) would graciously say that he saw this happening".
Namperumal witnesses four Brahmotsavams every year. During these festivals, seeing the processions in the streets of Srirangam, He graciously travels to many nearby towns with fanfare. In each festival, He graciously goes on procession for 10 days, and only after the festival concludes does He return to the Garbhagriha (sanctum sanctorum). Once, when a festival concluded and He graciously returned to the sanctum, Mudaliyandan and Embar [said] to each other, "While the poisonous samsara (material world) is moving about in the world amidst samsaris (worldly people) full of blemishes, having witnessed the ten-day festival, Namperumal has safely returned to His abode (sanctum sanctorum) without any danger; our fortune is indeed great fortune!"—saying this and rejoicing with each other was directly witnessed by Nanjeeyar, it is said. The kind of tender affection they had towards Namperumal's archa (deity) form cannot be measured by us.
When entering a Divya Desam to worship the Perumal, our Acharyas would affectionately and joyfully look at the gardens, trees, mansions, and the temple walls and enclosures of that town—which the Azhwars had joyfully sung about—losing track of time, and only then would they enter inside and worship the Perumal in due order. Let us show how Nanjeeyar describes the manner in which Bhattar and Pillai Thirunaraiyur Araiyar worshipped at a Divya Desam.
In the Thiruvaimozhi Eedu commentary (10-2-2) for 'Kunramkol Maadam': "While Pillai Thirunaraiyur Araiyar and Bhattar entered inside and were performing pradakshinam (circumambulation), I went to worship; while all others were walking quickly and hurrying, seeing the manner in which these two were coming, looking at the mansions and the temple towers as if drinking them with their eyes, I thought, 'Even though the action (circumambulation) is the same for the others and these two, what a difference there is with them!'—thus Nanjeeyar would graciously recount".
'Ser Serundhi' - Here, it speaks of the non-moving things (sthavaras). This is due to the revered thought that in the places He has joyfully chosen to reside, there is no difference between the distinguished ones (sentient beings) and the non-moving things; if it were the Nityasuris, they would have the right/tendency to think of moving away; but they do not think so—due to the firmness in their consciousness. There is no possibility for these (non-moving things) to think of going anywhere else. While Pillai Jananatha Brahmarayar was having a tree cut down at Thirumudikkoorai, one should remember the words graciously spoken by Embar. When Aachan Thiruvalinadu Dasar brought some good 'Karavan' areca nuts and offered them to Bhattar, seeing them, he graciously said, "How wonderful these are! Did they come from the areca palm tree of Thiruvarul (divine grace)?". They did not grow by water, did they; they grew by His (the Lord's) graceful glance, indeed.
Remembering Embar's words - The author of the Arumpadha Urai (commentary on difficult words) points out to find this in [the decade] "Maney Nokku" (5-9-1).
Let us look at the Eedu commentary passages for "Maney Nokku". Earlier, a word of Embar and a corresponding word of his dear disciple Bhattar were cited. It is included here assuming that Bhattar's word was born from the grace of Embar. Let us explain Bhattar's word first.
The second line in the "Maney Nokku" pasuram is: "Vanaar vankamugum madhumalligai kamazhum". Here the Eedu states: "Vankamugu (beautiful areca palm) - it is like 'the prominent/beautiful areca tree full of ripe nuts, green nuts, and spathe-pearls (tender nuts) tied in bunches' (referring to the Thirumozhi verse 6-6-8 on Thirunaraiyur)." It says that Thirunaraiyur has large groves of shining areca trees possessing an abundance of spathe-pearls in one bunch, green nuts in one bunch, and ripe nuts in another bunch. Vankamugu (beautiful areca tree) - this was said regarding its beauty to look at. Thiruvarul kamugu (Areca tree of divine grace) - These did not grow by being watered. Just as the calves grew in Ayppadi (Gokulam) by Kannan's touch, these grew by the graceful glance of the Emperuman who has taken residence in the temple there. When a devotee brought and offered some high-quality areca nuts to Bhattar, he delightfully asked, "Did these come from the areca tree of divine grace (the areca tree that grew by His divine glance)?".
Now for Embar's word: The Eedu says: "He [the Azhwar] sings poetry about the grove because - these [the trees/nature] are as enjoyable as the One residing inside. Just as the object of worship (Upasya vastu - the Lord) makes Himself visible to the eyes of those who cannot experience Him directly with their minds, these [non-moving things in the Divya Desams] are seen to be like the state of the Attainable Lord (Prapyan) in His role as the Means (Upaya). Just as the eternally attainable Lord resides there, taking an object desired by His devotees as His divine form and showing His face to them; the residents of that place [Sri Vaikuntham] also come here and remain as non-moving entities (sthavaras), moving entities (jangamas), and animals/birds (tiryaks), unable to leave Him. The eternally liberated souls (Nityasuris), the freed souls (Muktas), and the bound souls who have developed a taste for Him (Baddhas) all lie clinging to the lands He has joyfully chosen to reside in.
In the Rama avatara too, personalities like Lakshmana [and the Nityasuris] took the form of monkeys, and personalities like Vibhishana clung to Him - it is exactly like that. Even then, for those who can walk and wander about, there is the possibility of moving away. Even that [ability to move away] is completely absent for the non-moving entities (sthavaras).
When Jananatha Brahmarayar started cutting a tree in Thirumudikkoorai, Embar heard this and cried out, 'Alas, Perumal! Have you sought to destroy the wealth/property (vibhuti) of Ishvara?'. In order to hear what words he would speak next, [they asked], 'Did we look to destroy it? Is there anything that is not the wealth (vibhuti) of Ishvara?" when asked, he replied, "Look, these are not like those [ordinary trees]. These are the ones that the Emperor and his Queen (the Supreme Lord and His Consort) raised together, playfully pouring pots of water, and telling stories together as they grew them!" - Thus he graciously spoke. Thus far are the divine words of the Eedu commentary.
Upasya vastu (The Object of Meditation) - Emperuman, for the sake of those who cannot steady their minds in the matters of the soul and proceed in the path of Jnana Yoga, makes Himself visible to their eyes by standing with His Archa (deity) form in the places He has joyfully chosen to reside. Similarly are all other things in those places. Prapyan - the Attainable One. The one who is eternally attainable in Paramapadham (Sri Vaikuntham), joyfully accepts the form we have created with some material as His divine body, resides in it, and gives us His audience (shows His face). Unable to leave Him, those residing in Paramapadham also come here and live as non-moving entities (sthavaras), moving entities (jangamas), and animals/birds (tiryaks).
It is such that the eternally liberated souls (Nityasuris), the freed souls (Muktas), and among the bound souls (Samsaris) those who have a taste for the matters of the Lord, remain closely clinging to the places He has joyfully chosen to reside. During the Rama avatara, Nityasuris like Lakshmana, the Devas who had attained monkey-hood (born as monkeys), and seekers of liberation (Mumukshus) like Vibhishana clung to Him. For those who took births capable of moving about, there is at least a possibility to leave from there.
Even though it is a given that they won't leave, for the non-moving entities (sthavaras), even that possibility [to move] is absent. In this context, one must view the incident at Thirumudikkoorai. Thirumudikkoorai is a grove on the banks of the Kaveri outside the temple, towards the side of the divine head of Periya Perumal who is reclining in Srirangam. It is Embar's divine thought that the trees here have a close connection with Perumal. These trees were supposedly grown by Perumal Himself, touching them with His hands along with Periya Piratti. To those who have true devotion (pratipatti) towards the places He has joyfully chosen to reside, everything there will appear as an object of reverence (uddesya). This is the mark of a Sri Vaishnava.
The previously cited areca trees of Thirunaraiyur (Thirumozhi 6-9-8), and the bunch-filled ripe nuts that have grown on them are celebrated by the Azhwars! It is a traditional anecdote that when Bhattar received such high-quality areca nuts, he asked, "Are these the ones obtained from such areca trees of divine grace?". Everything that has attained a connection with the Lord (Bhagavad-sambandham) is indeed worthy of being praised and revered.
In the Thirunedunthandagam, the latter part of the 6th verse starting with "Alamburindha", says "Nilamburandhu varum kaluzhip pennaiyartha neduveygal". The Azhwar has sung that the Pennai river flowing in Thirukovilur, in its great eagerness to have the darshan (divine sight) of Emperuman, comes flowing with floods overflowing its banks, destroying the settlements and bamboo bushes on its shores. Here, Periyavachan Pillai's explanation is highly aesthetic and enjoyable. "'Kaluzhi' - means muddiness and forest-river. It means going muddied due to the overflow of love/joy (Priti-prakarsha). When going to experience the matters of the Lord, can one destroy His wealth (vibhuti - property)? If asked so, [the answer is] He will not look at the destruction of His wealth; He only looks at her love and eagerness, does He not? Due to the overflow of joy upon seeing Piratti (Sita), the monkey chiefs (Mudaligal) destroyed Madhuvanam, and when this was reported to the Maharaja (Sugriva), the Maharaja and the royal princes (Rama and Lakshmana) rejoiced saying, 'Our mission is accomplished/successful', didn't they? Embar would graciously say in this context, 'If Madhuvanam had not been in the middle, the exuberance of the monkey chiefs would have been discharged on the backs of the royal princes!' Thus far are the divine words of the commentary".
"Because the desired object (the experience of the Lord desired by the Azhwar) was not obtained, she becomes deeply troubled (heart agitated), takes to Madaloorardhal (the act of publicly proclaiming one's unrequited love) in an unconventional path, attempting to destroy both of her natures (feminine modesty, etc.) just to make Him show His face – thus she commenced the act of Madal," – thus the introduction (avatarikai) is graciously given here. To undertake Madal means to attempt to negate His supremacy (aishvarya) and the auspicious qualities He prides Himself on. The act of attempting Madal comes from the agitation caused by the intense urge to attain (Praapya tvarai - eagerness to attain) and somehow experience the Lord. Similarly, due to the joy of thinking "We are going to see Him", agitation can arise, and as an outlet (pokku veedu) for that joy, one might engage in destructive acts. The Pennai river flowing and destroying plants and vines is an example of this. From the eagerness to experience the Emperuman of Thirukovilur came this that agitation. To explain this, Embar's statement is: "If there had not been a Madhuvanam in the middle...".
When the monkey chiefs sent by Sugriva to the southern direction to search for Piratti (Sita) were returning with success, they entered the garden called 'Madhuvanam'—which was very dear to the King—ate the fruits, drank the honey, and left the garden heavily damaged. When the garden guards reported this to Sugriva Maharaja, he deduced, "The monkeys who went south would not act this way unless they had successfully accomplished their mission," and he rejoiced saying, "The mission is accomplished". If they had not played in Madhuvanam as an outlet (letting off steam) for their joy, their exuberance would have ended up on the backs of Rama and Lakshmana—they would have enthusiastically patted their backs! If all those monkeys patted their backs, what would happen to their backs? "Because a Madhuvanam was on the way and got destroyed, the backs of the royal princes survived," is the truth seen by Embar's affectionate heart.
In the thousand verses of the Thiruvaimozhi graciously composed by Nammazhwar, there are 100 decades (padhigams)—each one constituting a Thiruvaimozhi. The connection between one Thiruvaimozhi and the Thiruvaimozhi that follows it is called 'Sangathi'. The Acharyas who have commented on the Thiruvaimozhi have unfailingly shown the sangathi between successive Thiruvaimozhis. In some places, establishing and explaining this connection is a difficult task. For example, in the Thiruvaimozhi starting with "Veetrirundhu ezhulagu" (4-5), the Azhwar's state of mind is filled with joy (full of priti). Seeing the Lord seated on the throne of Anantha (Adisesha) in Paramapadham, accompanied by the Pirattis (consorts) and other Nitya Suris, he sings Pallandu (long live) to Him, and asks with joy, "What do I lack, having gotten the opportunity to sing the Thiruvaimozhi with my own mouth in such a way that He Himself listens to it?". Following this, in the Thiruvaimozhi starting with "Theerpparaiyamini" (4-6), the Azhwar is lying in a swoon in the mood of a young girl (Nayaki bhava), and the mother, who does not know the true cause of her daughter's illness, is portrayed as asking a Kattuvichi (a fortune-teller/soothsayer), "What is the cause of this illness? What is the remedy?".
The question arose in Embar's Kalakshepa (discourse) assembly regarding what the connection (sangathi) is between these two Thiruvaimozhis. To this, the words graciously spoken by Embar are: "Is there rice as long as there is buttermilk? In that [previous decade], he went with boundless love/joy (niravadhika priti); in this [decade], it culminated like this in a swoon (moha). Should I sit and give a sequential explanation for this? The lack of connection is itself the connection (Asangatireva sangati)," thus he graciously spoke.
Someone brought a nazhi (a measure) of rice, handed it to a lady, and requested, "Please cook this and serve it to me," and she said, "Alright". Later, he bought a pot of buttermilk, asked her to serve the rice on a leaf, poured the buttermilk, mixed it, and ate. Then he asked, "Lady! There is still buttermilk; serve some rice," and she served rice. He ate that too, and when he asked again like before, the lady replied, "The buttermilk you brought seems unending. Can I serve rice as long as there is buttermilk? The one nazhi of rice you gave was exhausted (eaten by you) long ago".
If asked what the inner meaning of "Is there rice as long as there is buttermilk?" is: "In the previous Thiruvaimozhis, we have been providing some sort of connection (sequence) between the states of union and separation with Emperuman and the feelings running in the Azhwar's heart. Here, it has become impossible to say such a thing. How can I provide a sequential explanation for this? Asangatireva sangati - the lack of connection is itself the connection".
In the "Malligai kamazh" (Thiruvaimozhi 9-9) decade, in the verse starting with "Oodhu muththeenguzharke", the Azhwar, speaking in the mood of the heroine (Thalaimagal), says mournfully, "When He (Kannan, our Lord) is playing the flute amidst the cowherd girls, in between, unable to bear His own longing, He engages in certain words and actions (Ukti-cheshtithangal)—thinking of the efforts He takes to sing in such a way as to resolve their sulking/anger (oodal), I am unable to sustain myself". Here, the verse connects as "idaiyidai adhu mozhindhu" (saying that in between). When disciples asked Embar, "What is the meaning of 'saying that'?", [he replied], "Is there rice as long as there is buttermilk? Even the Desika (the Azhwar) could not put it into a verse/words and says 'What is that?'; while so, how can the neutral ones (the speaker and the listener—Kannan and the women..." apart from them, the neutral ones) what pasuram (verse) can we compose for this?" he graciously replied. "Since the Azhwar did not say it with his own mouth, how can I say what words Kannan and the cowherd girls—who alone knew those certain conversations—spoke?" is Embar's reply.
Another similar instance is found in the Eedu commentary. In the pasuram 'Kanmamanru' (Thiruvaimozhi 6-2-6), the Azhwar, standing in the mood of a cowherd girl, is sulking with Kannan and says, "After you stayed and enjoyed with your consorts who are fitting for your joy, coming here late and snatching our dolls and other playthings is not a proper act," to which he [Kannan] approaches her ear and starts saying something secretly. The sulking girl says, "You are playing with us by speaking vanmam" (vanmam = secret/mystery). When asked, "What is this secret talk he said?", Embar graciously replied, "The one who was blessed with flawless knowledge and devotion (the Azhwar) himself could not put it into a verse and merely calls it 'vanmam'; are you asking me to compose a verse for it?". The meaning is that only the hearts of the cowherd girls and the heart of Kannan would know it, and it cannot be spoken through words.
In the Munneer Gnalam (3-2) decade, the 10th verse has the first half as "Thalaippeykalam naman thamar paasam vittal - alaip poonunnum avvallalellam agala". Having spoken of the suffering experienced by separating from Emperuman, the Azhwar becomes joyful in the later lines by saying that Emperuman showed His face to dispel all that. "Naman thamar thalaippeykalam" - When Yama's servants come (at the time of death), throw the noose and pull, while the worldly person's (samsari's) desire to live in this world pulls them here, the suffering they undergo is boundless. Mudaliyandan would explain this as, "To prevent such an unbearable suffering from occurring, Emperuman came, showed His face, and created sustenance (consolation)". "Once there is the non-attainment of the Lord, doesn't subjection to Yama also come? Therefore, to make that subjection to Yama go away..." thus Andan would explain - see the Eedu. The meaning of this is, if the independent Lord (Svatantra Ishvara) neglects one, subjection to Yama will indeed occur.
Here, Embar's interpretation (nirvaham) differs. In the case of the Azhwar, there is no place for subjection to Yama. The suffering a person endures when Yama's servants come and pull their soul is unbearable, and there is no equal to it. Embar states that the Azhwar experienced a suffering equivalent to that due to his separation from Emperuman; thus, thinking that he should not perish, Emperuman showed His face and wiped away his sorrow --interpretation (nirvaham). "'That suffering' is merely an expression; there is no [actual] example for it; it is a suffering of a similar (comparable) kind; a distress equivalent to that [Yama's torture] came to him due to separation from the Lord." These are the passages of the Eedu commentary that state Embar's interpretation.
In the Thiruvaimozhi decade starting with "Nannathar muruvalippa" (4-9), the Azhwar graciously says, "What is the nature of this world that causes unimaginable sorrow?", indicating that living amidst the worldly people (samsaris) in the world causes him immense, immense sorrow. Because living along with worldly people who consider worldly experiences like eating and dressing as the greatest achievements is incompatible with his nature, being amidst them was causing him unbearable sorrow. The sorrow caused by being amidst them is greater than the sorrow suffered by being separated from the experience of Emperuman. Embar graciously says, "The distress is not the suffering of being separated from You, but the distress suffered by being amidst the samsaris for whom gain and loss are purely external (apart from You)" (Eedu introduction to 4-9). The pain of being separated from Him is indeed great; it can merely be said as "that suffering". The sorrow coming from being amidst worldly people appears even greater than that. That Acharyas like Embar—who are capable of explaining the Thiruvaimozhi in a highly aesthetic manner—simply express their helplessness by saying "there is no explanation" in places that are beyond words and explanation, is itself an example of their greatness.
It is the divine thought of the Azhwars that if any good comes to them, it is because of Ishvara (the Lord), and if any evil comes, it is the result of their own bad deeds. This is exactly how Sri Piratti (Sita) also thinks. However, when a state occurs where they consider even His protective nature to be useless (the state where He fails/delays in protecting), they would blame/criticize Him. In the pasuram starting with "Thuzha nedun choozhirul" (Thiruviruththam 36), the Azhwar's divine words are framed out of frustration: "He does not take pity saying 'Here is one who suffers endless, deep sorrow'; oh, the cruelties of the Lord who destroyed the tall mansions of groups of people (enemies)!". Embar by nature could not bear seeing the sorrow of others. This nature of his is revealed in his explanation of the verses.
The word of Embar found in the commentary for the pasuram "Thuzha nedun choozhirul": "For the sake of one woman [Sita], He bridged the ocean, arose as Rama and Lakshmana, shot long arrows, reduced it to ruined walls and bare coconut trees, and destroyed it completely from its roots; where has all the compassion of this great helper gone?". "Vazha nedun thunbam" - unfailing, endless sorrow - came from His separation. Thus, He did not take pity on her suffering like this. "The one who, upon knowing the state of Piratti [Sita] suffering in solitary confinement in Lanka after separating from Him, came running to destroy Lanka and remove her sorrow, is now torturing me like this; where has His natural compassion gone?" - this is the sorrow of the Azhwar in the mood of the heroine. This is Embar's interpretation (nirvaham / explanation).
Here, Thirumalai Nambi's interpretation is contrary to this. What he graciously says is: "He destroyed this (Lanka) out of jealousy, thinking 'there shouldn't be anything this beautiful'; see that He did not help for the sake of one woman". Unable to bear the fact that the capital city (country) of the lowly Ravana was endowed with so much beauty, He destroyed it. Not out of compassion. If it were so, after Ravana died, without speaking a single comforting word to Piratti, why would He speak harsh words saying, "How can I accept you who stayed in another man's house for 10 months?". This is Thirumalai Nambi's divine thought.
In the Thiruvaimozhi decade Aadi aadi (2-4), the 5th verse is "...Ival irappagal...". The previous verse is "Ilangai setravane!". Here, the mother speaks of how the heroine (Azhwar) is suffering due to separation from the hero (the Lord). "Vandu thivalum thannanthuzhay kodeer; ena thavalavannar thagavukael!" - thus goes the pasuram. "What kind of nature is this to give away the fragrant holy Tulasi (worn on your chest), which is swarming with bees, as plunder to the bees?" - this is the pain suffered by the Azhwar. Thavala vannar - the white-colored one - one of pure nature - meaning, one who possesses natural mercy; even though He is black on the outside, His divine heart is white - possessing mercy. "Where have the compassion and mercy of You, who are of pure nature, gone?" - this is how Embar graciously explains it.
His disciple Bhattar's divine words are similar to Thirumalai Nambi's: "He is not of pure nature; neither is He merciful; He is a merciless one" - this is Bhattar's divine thought. "My pure white-colored one! My, what compassion! - What pure nature! What mercy!" - speaking thus with a sarcastic tone (sarcasm), Bhattar would graciously say, "With four distinguished men like You around, the families of weak women would be ruined". "Just four great men like you are enough to ruin the families of helpless women" - this is Bhattar's highly aesthetic and enjoyable statement.
There is a historical account that while singing the Thiruvaimozhi, the Azhwar swooned/fainted and remained unconscious for six months at a time on three occasions (totaling eighteen months). Thinking of His simplicity in "Ethiram uralinodu inaindhirundhu engiya elive" (1-3-1) [How He remained tied to the mortar, weeping], he fainted the first time; thinking of how Kannan was born and how He grew up in "Pirandhavarum valarndhavarum" (5-10-1), he fainted the second time; and thinking of how He resides as the Soul within the soul in "Kangal sivandhu periyavai" (8-1-1), he fainted the third time; thus the Azhwar was in a swoon for eighteen months. Before the Thiruvaimozhi decade "Pirandhavarum" (5-9), the Azhwar desired to go and enter Thiruvallavazh and engage/interact with the Lord of the form of a beautiful dwarf (Man Kural Kola Piran) residing there. The Eedu states that, unable to walk the distance to go there, he fell halfway (in the flower gardens of Thiruvallavazh) and cried out. This Thiruvaimozhi (5-10) is set as his prayer asking, "Since I did not obtain what I desired in Thiruvallavazh, You must bless me with the strength to sustain myself and experience Your qualities". In this Thiruvaimozhi, we can see the Azhwar crying out, "When shall I reach You?" and "When shall I unite with You?", and "Grace me one day with Your divine form so my eyes may find firmness/solace".
In this Thiruvaimozhi, the mental state of the Azhwar is spoken of in two ways. "Meditating upon His incarnations, His activities like creating the universe, and the Krishna avatara where He incarnated and grew up to protect the dependents (the favorable ones who approached Him) and destroy the non-dependents (the hostile ones), he (the Azhwar) became deeply agitated (broken and melted), and surrenders to Him saying, 'You must bless me so that I may sustain myself and meditate upon You'"—thus Azhwan (Kurathazhwan) instructs. Alternatively, "During the time of separation, Your qualities becoming firm in memory and tormenting him greatly, causing his heart to ache and break; to avoid this, he prays to Him saying, 'You must bless me so that I may come and reach Your divine feet, attain You, and experience You'"—thus is the interpretation graciously given by Embar. Azhwan's divine thought is that he (the Azhwar) is praying to be blessed to remain in this world itself and experience Him. Embar's divine thought is that, because thinking of His qualities and deeds while being separated from Him pierces the heart and causes pain, he (the Azhwar) prays, "You must gather me to Your divine feet and grant me a firm/permanent experience".
In the Periya Thirumozhi (2-3) concerning the Divya Desam of Thiruvallikeni, in the 6th verse starting with "Andhagan siruvan", it speaks of Dushasana—the younger brother of Duryodhana, the son of the blind king (who considered himself the emperor) devoid of both outer and inner eyes. When he spoke abusively to Draupadi, the chief queen of the Pandavas, saying, "You serve us as a slave," and proceeded to strip her sari, she, in that time of grave danger, thought of Kannan and pleaded, "Emperuman! Bestow Your grace!". He protected her by making garments multiply during that danger. Later, becoming Parthasarathy (the charioteer of Partha/Arjuna), holding the whip in His hand to the dismay of the enemies, He destroyed Duryodhana and the rest of the hundred brothers, made the wives of those hundred men lose their mangalasutras (auspicious marriage threads), and helped Draupadi tie her hair—thus sings Thirumangai Azhwar.
"When manly men like the Parthas (the Pandavas) were present nearby (sannihitharay irukka), why did Draupadi call the name of Krishna, who was far away (durasthanana - residing far away in Dwaraka)?"—the disciples reportedly asked Embar. To this, Embar's reply was: "We know it! It seems she had already heard the 'Suru Suru' (whisper/secret instruction) beforehand: 'Mahapathi samprapte smarthavyo bhagavan harih' (When great danger strikes, the Lord Hari must be remembered)".
Suru suru means speaking a secret in the ear—meaning, an instruction/teaching (upadesam). Embar's thought is explained by his disciple Bhattar: "Even if you are holding Partha's (Arjuna's) hand and walking, if you trip, you must only cry out 'Amme!' (Mother/Lord)!". When great danger comes, since no one other than Bhagavan (the Lord) can be a capable protector, isn't the authoritative word (Apta vachana / instruction) of Sage Vashistha, "Mahapathi samprapte smarthavyo bhagavan harih", extremely fitting?. The fitting Master (Kannan) alone can be the protector, right? Even if a woman is walking holding her husband's hand, if her foot strikes something and she trips, wouldn't she naturally cry out "Amma!" (Mother!)? This is what comes naturally, isn't it? Similarly, when a great danger struck, even though her husbands were nearby, it was perfectly fitting that she cried out "Emperuman! Bestow Your grace!".
In the 28th verse of the Thiruviruththam, the words are composed such that the Azhwar prays to Emperuman saying, "O Lord of Thiruvarangam encircled by battling waters, bestow Your grace before the bird plucks and churns the wound with its sharp beak!". The Azhwar's divine heart seems to wonder, "Why has He not bestowed His grace upon me as He previously did for Draupadi and others?".
With the phrase "Valvaiyalagal pul nandhu uzhame porunir", the Azhwar describes the nature of the waters of the Kaveri in Thiruvarangam. Valvaiyalagal - with its curved beak-like mouth; pul - the bird that eats fish, etc.; nandhu - the fish/snail/conch; uzhame - without churning (without harming); porum - fighting; nir - having waters; Thiruvaranga! - O Lord of Thiruvarangam! The waters there, because the living creatures residing in it are "those that have sought refuge in it", are said to protect them from being caught by the predatory creatures that come to harm them (by tossing waves and fighting them off). Thus, when even insentient things (achethana like the water) automatically protect those who have taken refuge in them even if they do not ask (like how conches, etc., do not ask the water, 'protect us'), how is it that You, who are the Supreme Sentient Being (Parama-chethana) residing in such a place, are not protecting me? - this is the intended meaning of the Azhwar's question.
Here, a historical anecdote (aitihyam) regarding Embar is graciously given in the commentary. "While Embar was in enmity with Veerasundaran, a man from that town became an enemy to him (Veerasundaran) and, fearing him, came and took refuge at Embar's divine feet. Those who were serving at his feet [the disciples] asked, 'When there is already a pre-existing enmity with him [Veerasundaran], is it proper to take this man in as well?'. To this, [Embar] graciously replied, 'If we take in a person who has sought us saying "Refuge" (Saranam), the dharma of saranagati (the righteousness of surrender) itself will protect everyone, you see!'." This is the anecdote. Veerasundara Brahmarayan was a government official. He was one who had enmity with Parasara Bhattar. It is natural that he held enmity towards Embar as well. An enemy of Veerasundaran [sought refuge at] Embar's mutt to seek refuge, and Embar promised to protect him. Seeing this, Embar's disciples objected, saying, "When there is already an enmity with him [Veerasundaran], who is a royal official (Raja Manushyan), is it necessary to keep his enemy in the mutt and further let that [enmity] grow?". Embar, without being the least bit disturbed, graciously replied, "It is our duty to protect the one who has reached us saying 'Refuge' (Saranam). If we take him in to fulfill that duty, the very dharma (righteousness) of saranagati (surrender) that we are attempting to fulfill will itself protect everyone".
"Is not the dharma of saranagati an insentient thing (achetana)?", one might ask; if the insentient water protects the aquatic creatures that have sought refuge in it from harm, why won't this insentient dharma protect? Isn't the divine name coming to help in times of danger also similar to this? - This is Embar's divine thought. The incident of Embar protecting a woman who was an enemy of Veerasundaran will be discussed later.
In this connection, another traditional anecdote (aitihyam) regarding Bhattar that is taught in this very place (in the commentary) is also worth knowing. A woman living in Thiruvarangam (Srirangam) committed a fault/crime; when some people told Bhattar that she should be punished, he graciously said, "Having left behind everything on the outside, her residing in this town itself is her objective/refuge (uddesyam); what reason can we give to punish/afflict her?".
The pasuram that Embar would recite/meditate upon every day at dawn: Vazhi ninru ninnai thozhuvaar vazhuvaa Mozhi ninra moorthiyarey aavar - pazhudhonrum Vaaraa vanname vin kodukkum mannalandha Seeraan thiruvenkadam. (Mudhal Thiruvandhadhi - 76)
(Translation: Those who stand in the righteous path and worship You will become embodiments of unfailing words; Without any blemish ever coming, the Thiruvenkadam of the glorious one who measured the earth will grant the Heavens.)
It is noted in the commentary that every day, as soon as Embar woke up in the early morning, he would meditate upon this song. What should be aesthetically noted here is the phrase, "The Thiruvenkadam of the glorious one who measured the earth will grant the Heavens without any blemish coming". Thirumalai (Tirupati) itself is capable of granting the Heavens (Paramapadham); while it is so, what is lacking for those who worship You (the Lord of Thiruvenkadam) properly to attain the heavenly realm? - This is the meaning of the first three lines. For one who had the firm faith (vyavasayam) that "the dharma of saranagati itself will protect", there is no surprise in his cherishing this song which says "Thirumalai itself will grant the Heavens". Following Embar, let us also recite this pasuram every day and attain well-being.
Kadamayigal kazhithuth thankaalvanmaiyal palanaal
Thadamayinapadiye nirnilai ninra thavamidhukol?
Kudamadi immannum vinnum kulunga ulagalanthu
Nadamadiyaperuman uruvoththanan neelangale.
In the introductory commentary (avatarikai) for this Thiruviruththam verse (38): "When yogis practice yoga, to make the yoga steady/accustomed (satmikkai), they would occasionally engage in worldly activities (loka yatra). Similarly, he (the Azhwar) too, to make the experience of the Lord steady, cast his eyes on the objects in the world. However, because he was blessed with flawless, pristine knowledge (mayarvara mathinalam arulapperravargal), even those objects act as reminders of the Lord and torment him. The sheer difficulty involved in pulling us away from loka yatra (the worldly journey) and steering us into veda yatra (the spiritual journey) is exactly equal to the difficulty of pulling the Azhwars away from veda yatra and steering them into loka yatra. The difficulty of removing the taste and inclinations (ruchi vasana) we have for samsara and cultivating them towards matters of the Lord, is equal to removing the Azhwars' taste/inclinations for matters of the Lord and cultivating them towards samsara." — Both these statements were graciously spoken by Embar.
Neelangal - Black lily (karuneydhal) flowers; Seeing that these possessed a resemblance to the divine form (color) of the Lord who as Trivikrama measured the worlds making the earth and heaven shake, and who as Kannan danced the pot-dance (Kudakoothu), the Azhwar wondrously asks, "Is the reason for these acquiring such a resemblance with the Lord, because they performed penance by standing steadfastly in the water for many days on the strength of their own stems, thereby washing away their sins?".
Let us come to Embar's words in the introductory commentary mentioned above. Those who practice yoga, to stabilize it, would temporarily descend into worldly life. Similarly, when the Azhwar, deeply immersed in devotion to the Lord, cast his eyes on the objects near him, they too remind him of the Lord and afflict him. Steering the Azhwars—who were blessed with flawless, pristine knowledge and spent their time deeply immersed in matters of the Lord (veda yatra)—away from it and directing them to experience worldly matters (loka yatra) is as exceedingly difficult as steering us (samsaris) away from loka yatra and directing us towards matters of the Lord. How difficult it is to remove the tastes and inclinations we have developed through worldly life and make us focus on matters of the Lord; it is just as difficult to change the tastes and inclinations of the Azhwars from the experience of the Lord and cultivate in them a taste for partaking in the pleasures of worldly life. Both of these are the divine words of Embar.
We can experience through the Divya Prabandhams how the Azhwars sought refuge (surrendered) to Emperuman in various Divya Desams through many, many pasurams. If one catches hold of (chooses/surrenders to) Emperuman saying 'Saranam' (Refuge) just a single time, He waits to protect us and grant us our well-being. Both as Lord Varaha and as Sri Rama, He has clearly expressed this firm resolve (adhyavasaya) in words. These are known to the world as the Varaha Charama Sloka and the Sri Rama Charama Sloka.
In the introductory commentary (vyakhyana pravesam) for the 'Yezhai yethalan' (5-10) decade of the Periya Thirumozhi concerning Sri Ranganatha, the divine words of the emperor of commentators, Periyavachan Pillai, state: "He (Thirumangai Azhwar), starting from 'Thaye thandhai' (1-9), has sought refuge in many places; while for the attainment of the Lord, a sakruthkrutham (a surrender made just a single time) is sufficient, his seeking refuge repeatedly is indeed due to tvarati-shaya (the intense agitation/urgency of wanting to attain Him quickly)".
In the introductory commentary to the 'Pedaiyartha' (6-9) decade, the passages state: "Just as water is splashed constantly on the faces of those who are highly delicate/tender (to revive them), he (the Azhwar) keeps performing prapatti until attainment (until receiving the result). There is a meaning established by Azhwan saying, 'Sakrudeva uktha, sahasa' (Immediately upon being spoken once). To this, Embar graciously said: 'Would performing prapatti for an entire lifetime be considered too frequent (asakruth)? Look at the greatness of the boon one receives!'".
"Sakurdeva prapannaya tavasmiti ca yacate |
Abhayam sarvabhootehbhyo dadamyetad vratam mama ||"
(Sri Ramayana - Yuddha Kanda 18-33)
These are the words graciously spoken by the Emperor's son (Lord Rama) while standing on the seashore. "To one who surrenders to me just once, pleading 'I am Yours', I shall protect him from all beings in every way. This is my vow.".
Providing a separate commentary for this sloka, Periyavachan Pillai graciously shows three interpretations (yojanas). 1. Taking 'Sahasa' as a substitute for the word 'Sakruth', meaning 'Sahasaiva prapannaya' (immediately upon surrendering). That is, not hesitating by looking at his own (un)worthiness, but trusting in Our qualities, he became a prapanna (surrendered soul). This is Azhwan's interpretation.
Since the one who has been transmigrating in samsara from beginningless time in the past is about to enter into experiencing the result (bliss) for endless time in the future, even if he continues (to perform prapatti) for his entire lifetime, wouldn't it just be sufficient to ask 'where (is it enough)?' - this is Embar's interpretation.
For the Lord's acceptance, a single time is sufficient; repeating it (doing it again) is due to the taste/sweetness (rasyatai) born of the greatness of the means (upaya) - this is Bhattar's interpretation.
Let us explain these a little. The word 'sakruth' (once) is sometimes used in the meaning of 'sahasa' (immediately - without delay). "Without hesitating by looking at his own unworthiness, looking only at the auspicious qualities of our Lord who removes faults and accepts good qualities, if one quickly falls at His feet and seeks refuge, He immediately and unfailingly protects him". This is Kurathazhwan's thought.
Sakrudeva - 'just once' - the Lord has taken a vow to protect the one who says "I have grasped refuge" just a single time. One who had forgotten Him, being immersed in samsara for a long time before approaching Emperuman, after seeking refuge in Him, is going to experience the sweet result of endless experience of the Lord (Bhagavad-anubhavam) in the future; therefore, even if he seeks refuge again and again for his entire lifetime, it will not become asakruth (not sakruth / not 'once'). If one calculates the greatness of the boon to be received, no matter how many times he grasps refuge, his grasping will not be equal to the boon, so it will not become asakruth; it will stand as sakruth indeed. This is Embar's opinion.
Further nourishing this thought are the divine words of his disciple Bhattar. Seeking refuge once is sufficient; however, due to the taste/sweetness born from the greatness of the means (the sweetness of seeking refuge because of His qualities and other greatnesses) and the weight of his (the soul's) distress/urgency, even if done many times, it does not contradict 'sakrudeva' (just once). Looking at it from the perspective that 'there must be faith that if one seeks refuge just once, He will definitely protect', practicing it again might seem like a sin, yet due to the sweetness of the Supreme Lord (Sarveshvara) who is the means (upaya), our Acharyas would have constantly meditated upon the Saranagati mantra. Because of this, it does not violate 'sakrudeva'. This is the opinion of Sri Parasara Bhattar.
In the Eedu commentary for the first verse of the Thiruvaimozhi (1-1-1), there is a note about Embar in the context of explaining 'Mathinalam' (flawless knowledge). When some people asked Embar, "Is the Azhwar a Prapanna (one who has surrendered) or a Bhakti Nishtar (one steadfast in devotion)?", he graciously replied, "The Azhwar is a Prapanna; for him, devotion (bhakti) is Dehayatrasesham (for the sustenance of his bodily existence)."
The explanation for this: "How so? Just as we, even after becoming Prapannas, seek a livelihood for a year or six months, for him [the Azhwar], 'the eating rice, drinking water, and chewing betel leaves are all Kannan'." Mathinalam means knowledge that has taken the form of devotion (Bhakti-rupapanna-jnanam). Bhattar says, "'Mathinalam arulin' means He granted the knowledge which is devotion."
Because the Azhwar surrenders to Emperuman continuously in four Thiruvaimozhis (7, 8, 9, 10) starting from 'Notra nonbilen' (5-7), it is clear that he is a Prapanna; he is not one who holds Bhakti as the means (upaya). We too become Prapannas by contemplating on the Dvaya mantra taught by the Acharya. Having grasped Him as everything—having placed the burden of our protection at His divine feet—instead of remaining firmly reliant thinking 'Bhagavan is everything to us hereafter', we engage in accumulating wealth needed for all the coming times. For the Azhwar, to whom Kannan is everything—what he eats, drinks, and tastes—devotion to Him becomes the means of his livelihood (jivana upaya).
It must be understood that devotion is essential for a Prapanna, and also that because the Azhwar surrenders again and again in many places due to the heaviness of his distress and the sweetness of the Lord's divine matters which serve as the means, he does not transgress the rule of 'Sakrudeva' (surrendering just once).
In the passages found in the Eedu commentary in the introduction (pravesam) to 'Vidumin mutravum' (Thiruvaimozhi 1-2) and the introduction (avatarikai) to 'Sarve thavaneri' (10-4-1): Thirumalai Andan quotes what Alavandar graciously said, "It seems 'Vidumin mutravum' is concerning Prapatti". Udayavar (Ramanuja) also initially continued to explain it as concerning Prapatti, but after completing the Sri Bhashya, thinking 'the secret means (rahasya upaya) should not be revealed openly', he interpreted 'Vidumin mutravum' as concerning Bhakti.
In the Eedu commentary for the verse 'Onrum thevum' (4-10-1) and the introduction to 'Vidumin' (1-2), it is recounted that Udayavar first explained it concerning Prapatti and later concerning Bhakti, and then it is specifically noted, "Embar too would graciously explain it in the same way". Here, one should understand that the Bhakti mentioned is the very devotion that Embar referred to as 'Dehayatrasesham' (for bodily sustenance).
The sloka 'Sakrudeva prapannaya' (Sri Ramayana Yuddha Kanda 18-33) reveals the Emperor's son's (Lord Rama's) firm resolve as a refuge (Sarnya adhyavasayam). Even before this, Lord Rama graciously states His firm resolve (His steadfastness in protecting the surrendered) in another way: 'Mitrabhavena sampraptam na tyajeyam kathanchana' (18-3) - "I shall never abandon one who has come with the heart/intention of a friend. No matter what faults he may possess, I will not abandon him." Thus the Lord graciously states His nature. When Embar graciously explains the sloka 'Mitrabhavena', he would say, "For the Omniscient One (Sarvajna) there is an ignorance (Ajnana) and a forgetfulness (Vismruti), and for the Omnipotent One (Sarvasakti) there is an incapacity (Asakti)" (Eedu commentary for pasuram 5-1-1 'Kaiyar chakkarathu'). "If a person seeks refuge in Him (approaches Him), He practices forgetfulness (vismruti) regarding the sins committed by him intentionally before that; ignorance (ajnana) regarding the sins that occur inadvertently after knowledge is born; and incapacity (asakti) when it comes to abandoning him; the root cause for His being like this is the natural, innate relationship (umbilical connection / kudal thudakku)" - thus the divine words of the Eedu are read.
Periyavachan Pillai, who graciously gives the commentary for the 'Mitrabhavena' sloka, says: "Just like the Krishna Charama Sloka in the Mahabharata (in the Sri Gita) starting with 'Sarva dharman parityajya', this serves as the ultimate/charama sloka for the Sri Ramayana too, resolving as the final word. Through this sloka, He says, 'Whether done intentionally or unintentionally, we will not abandon those who have grasped Us, even if they have faults.' There (in the Gita) it said, 'I will liberate the surrendered soul from sins'; here, it says, 'Even if he has faults, I will not abandon him,'" he graciously explains.
Let us briefly explain the lines of the Eedu cited above. 'Mitrabhavena sampraptam' - one who approached as a friend; Perumal speaks of him as a saranagata (surrendered soul) itself. Regarding the one who has thus approached, the Omniscient One (Sarvajna) - the one who resides within and knows all that is in the minds of those who think - becomes an ignorant one (Ajnana), it is said. How so? Regarding the sins committed intentionally (knowing that it is a sin and should not be done) before the person arrived, He becomes one with forgetfulness (vismruti). That is, He completely forgets the sins committed by him previously. After having approached - that is, after saying 'I am Yours-Your servant' (Seshabhutan), regarding the sins that occur inadvertently (faults that happen due to confusion of mind), He turns a blind eye (practices ignorance). Out of deep affection for His dependents (ashritas), even if He knows the fault, He remains as if He does not know it. Emperuman is called Sarvasakti (Omnipotent) and Nirankusa Svatantran (Absolute Independent Lord). He is capable of doing anything; He has such independence that no one can ask Him 'Why did You do this?'. Such a person [the Lord] declares Himself to be an Asakta (incapable one) by saying "I cannot abandon the one who has come as a friend". This nature is revealed by the Azhwar in the pasuram "Ennai negizhkkilum ennudai nannen channai agalvikkatthanum killan" (Thiruvaimozhi 1-7-8). Tanum - Even though He is omnipotent and absolutely independent; Agalvikka killan - He is incapable of pushing away; this very killamai (inability) is the Asakti (incapacity) of the Omnipotent One. In the matters of the Lord, we are dependents (paratantras) who must just follow His thoughts. In the matter of His dependents (those who have taken refuge), He makes Himself a dependent (paratantra). The reason for this is the natural umbilical connection (kudal thudakku) - the innate relationship. That is, the Sesha-Seshi sambandham (relationship of servant and master) which is the essence of the word Narayana. "Poya pizhaiyum pugutharuvan ninranavum thiyinil thusagum" (Thiruppavai - Mayanai - 4) [The sins of the past and those yet to come will become like dust in the fire].
Emperuman, who thus makes Himself subservient to His devotees (Ashrita-paratantra), does not immediately grant what they desire when the devotees cry out to see Him out of overwhelming devotion. He delays, perhaps with the thought that 'if the hunger is greater, the food will be even tastier', or (in the case of the Azhwars) with the thought that 'let them sing many more sweet pasurams and uplift the world'. The pasuram spoken by the friend (Thozhi), seeing the Azhwar's distress (pain of separation, yearning to unite) is: "Un thiruvullamanrik kapparithal muraiyo aravanaimel pallikonda mugilvannane!" (Thiruviruththam - 62). "When she (the Azhwar) who cannot survive unless You come and show Your face is suffering from Your separation, is it proper for You to be lying comfortably on Your bed? Oh cloud-colored Lord! You who have the nature of a cloud that loses itself to pour rain!" - thus the pasuram is set as the friend asking. When Embar graciously explains this pasuram, looking at the one reciting the Iyal (the pasuram - the original text), he [says], "At this point without showing His face, those who are ready to tie the red brick (a severe form of Madal or punishment) must be the prominent ones (the Lord). Even if canes fall on your head, you must say 'O Cloud-colored one!' (Mugil vannare! - using the respectful plural)" - thus he [Embar] graciously spoke. "On the day when both are together, he would stand united with them; on the day they are separated, he would stand in the position of the mother and burn (with sorrow)" - this is the divine saying (Divya Sukti) found in the commentary for this pasuram.
Before this sentence, the commentator has graciously stated: "Starting with 'Aravanai' (the serpent bed) - Even if one has to tie the red brick and cry out, His beautiful form and His bed are worth attaining. While she is lying on the hard ground, You are seeking and lying on a soft bed (Aravanai)." Tying the red brick - meaning extreme acts like Madaloordhal (public declaration of unrequited love) - acting beyond one's control; what drives one to attempt to attain Him in such a way is His beauty and the beauty of His bed.
Sarcasm (vedikkai / playful mockery) is apparent in Embar's divine words. "Those ready to tie the red brick must be the prominent ones - the Great One who remains thinking 'what is it to Us no matter what she suffers without Us showing Our face?'; instead of calling Him in the singular as 'Mugil vannane' (O cloud-colored one!), you must call Him 'Mugil vannare!' (honorific). If you say 'Mugil vannane!', canes might fall on your head - you might get beaten." Embar scolding the Lord by taking the side of the heroine like this is because he is one who joyfully worships the union of Perumal and Piratti, and due to his nature of taking pity on/supporting Piratti on the day they are separated.
Let His beautiful form engaging devotees in ati-pravrutti (acting beyond their own control, falling over Him and trying to attain Him) remain on one side. In general, all pravrutti (actions/engaging) and nivrutti (withdrawing from action), the ones who engage in action and the ones who withdraw from it, are all dependent on Him (adhina) such that it can be said "He is everything". This is the essence of the Thiruvaimozhi 1-1-6 pasuram "Ninranar irundanar... ninrilar irundilar" (He stood, He sat... He didn't stand, He didn't sit).
"If pravrutti (action) requires His dependence, does nivrutti (inaction/withdrawal) also require Him?" some people asked Embar, to which he graciously replied, "Did you not see the powerful one (Sage Viswamitra) tell Trishanku, who was falling from heaven, to 'stop', and he stopped? Just like that, He is needed for nivrutti as well," (Eedu commentary). One can accept that engaging in action is dependent on Bhagavan (the Lord). But why should one consider that withdrawing from it is also dependent on Him? If a stone is thrown upwards, it naturally comes down on its own fall down? The essence of the question asked to Embar is: why should what happens naturally be considered dependent on Bhagavan?
To this, the explanation graciously given by Embar is: "Did not the penance-powerful Viswamitra stop Trishanku—who was pushed from heaven and was falling down—by saying, 'Do not fall, stay just like that!'? Look, He [the Lord] is needed even for nivrutti (withdrawing from action / cessation of action)!". To give an immediate, silencing reply when certain questions are asked requires a unique capability. See how simple an answer has been given immediately, so that even we can understand without having to delve into the sastras!
Emperuman's beautiful form and His qualities make devotees yearn to attain Him immediately. It is natural for Emperuman—who considers 'the attainment of the jivatma as His own gain/wealth'—to have excessive affection towards a jnani (like the Azhwar) who yearns to attain Him. Thus, when He (the Lord) is yearning to attain him (the Azhwar), he stops Him saying, "You, stay right there," and expresses his request to Him in a Thiruvaimozhi decade ('Emmavedu' Thiruvaimozhi 2-9). When Embar set out to gracefully teach this Thiruvaimozhi as a Kalakshepa (discourse), he would ask, "Who is present?", have the doors closed, and gracefully teach it very secretly (guhyam / confidentially) (Eedu 2-9 introduction).
The life-breath pasuram (core verse) of this decade is (2-9-4) "Enakkkeyaatsey ekkalaththum" (Make me serve You alone at all times), where the Azhwar submits his request. The introductory preface of the Eedu commentary for this pasuram is as follows:
"'The ultimate goal (prapyam) determined by him (the Azhwar) in this Thiruvaimozhi is indeed: just like sandal paste, flowers, etc. [which exist purely for the enjoyer's pleasure], that He should take me exclusively for Himself. In this context, Embar gracefully explains: 'Sarveshvara (the Supreme Lord) continues to engage the three types of sentient beings (chetanas) in service according to their true nature (svarupa). [They think] "May we also attain Him thus".' The liberated souls (Muktas) and the eternally free souls (Nityas) rejoice themselves and also make Him rejoice; the devotees (Bhaktas) make Him rejoice while they themselves rejoice - for He is the Lord who delights in this divine play. 'Why should the one who was blessed with flawless knowledge (the Azhwar) pray, "You should take me exclusively for Yourself"? Why doesn't he just remain [quiet] thinking "He will act according to His divine will"?'—thus Pillai Thirunaraiyuraiyar asked Embar, "Listen to this! Previously there was separation; later there arose the occasion for separation; even when both of these are not present, it is the nature of the entity (the Lord) that makes one say 'I cannot separate, I cannot separate' (agalagillen); similarly, the goal (prapyam) itself makes one pray [for it]," he graciously replied.
In the Emmavidu decade—which is the entire wealth of Sri Vaishnavas and the heart of the Upanishads—he (the Azhwar) seeks to obtain from the Supreme Lord (Sarveshvara) that dependence (paratantryam) which is usually considered a sorrow/burden for this soul.
Explanation - Here, the ultimate goal (prapyam) determined is the benefit to be attained. It is to be taken exclusively for Himself (the Lord), just like how sandalwood paste, flowers, etc., are taken exclusively for the enjoyer. Because these are insentient (achetana), only the one who accepts/enjoys them can experience pleasure; for them [the objects], there is no pleasure of their own. The Azhwar's desire/prayer is, "In this same way, He must take me, who is a sentient entity, exclusively for Himself". Here, what Embar graciously says is: "The Supreme Lord (Sarveshvara) stands engaging the three types of sentient beings (chetanas) in service according to their true nature (svarupa). [They think] 'May we also obtain [Him] in this way'". The Eedu commentary itself explains this. Sentient souls (Jivatmas) are of three types. Baddhas - those bound in samsara (the material world); Muktas - those freed from that bondage and who serve Emperuman in the heavenly realm (Vinnadu); Nityas - these are also like the Muktas, but are eternally unbound (never bound) - like Garuda (Thiruvadi) and Anantha (Thiruvananthazhvan).
Bhagavan engages all these three types of people in service fitting their respective natures (svarupa). The Nityas and Muktas become subservient to Him, make Him rejoice, and through that, they themselves attain joy. Since the Samsaris (devotees in this world) are objects of His divine play (Lila), they exist as instruments of His play and bring Him joy. "May we also similarly receive the boon of becoming useful exclusively to Him (being taken as a servant) fitting our state," thus the Azhwar graciously prays. This is according to Embar's interpretation.
"If so, why should the Azhwar, who was blessed with flawless knowledge, pray to Bhagavan 'exclusively for Yourself'? Shouldn't he just remain quiet/passive thinking 'let Him act according to His divine will'?" - This is Pillai Thirunaraiyuraiyar's question. Embar's reply to this is: For the Azhwar who obtained flawless knowledge and possessed true knowledge of his own nature (the understanding that absolute dependence is the true nature of the soul), his praying "the greatest excellence I can obtain is You taking me exclusively for Yourself" is indeed prompted by the goal (prapyam) itself having received the flawless knowledge which is the true knowledge of his own nature (Svarupa-jnana - the knowledge that absolute dependence / atyanta paratantryam is the prescribed nature of the soul), the Azhwar praying "You taking me exclusively for Yourself is the greatness I seek" is prompted by the taste/desire for the goal (Prapya-ruchi). Prapyam (The Goal) means - even if one possesses knowledge, remaining completely subject to His will and serving Him. To explain this, he [Embar] graciously cites the state of Piratti. Periya Piratti (Mahalakshmi) eternally resides on the divine chest of Emperuman. While there is absolutely no reason for her to separate from there, her saying "I cannot separate, I cannot separate even for a moment" (Agalagillen, ireyum agalagillen) is due to the sweetness of the place she resides, isn't it?. Similarly, one who has realized his true nature praying, "In accordance with my nature of absolute dependence, You must take me exclusively for Yourself—using me like an insentient object—and engage me in Your service," comes from the knowledge of understanding our true state, and the desire to serve Him in whatever way He takes us, making Him rejoice.
17. The First Guru of the Soul is Emperuman Himself
In the Thiruvaimozhi decade 'Oonil vazhuyire' (2-3), the second verse is 'Othar mikkaraiyilayaya mamaya'. In this, the Azhwar celebrates Emperuman with an overflow of gratitude saying, "O Father (Atha) who taught me things I did not know!" (Atha - Benefactor!). When Embar was graciously giving a discourse (Kalakshepa) on the Thiruvaimozhi, when this verse was being discussed, a question arose in the assembly (Goshti): "Who is the first Guru (Prathama Guru) for the soul (Jivatma)?".
Some among the disciples (Mudaligal) present said, "Isn't it the Acharya?". Some others said, "The Sri Vaishnava who called him and led him to take refuge at the divine feet of the Acharya is the first Guru". [To this, Embar replied] "It is not so; even if he [the Sri Vaishnava] calls him, to prevent him [the soul] from refusing by saying 'No', the Supreme Lord (Sarveshvara) who resided within his heart and made him yield—as said in the phrase 'Isaivithu ennai' (having made me consent)—is indeed the first Guru," thus Embar graciously replied (Eedu 2-3-2 Introduction).
In the previous verse, he (the Azhwar) celebrated his own heart/mind, calling it "good" (Nallai) because it had become favorable to him in matters of the Lord. Then, thinking further thinking, "Are You not the one who made that heart favorable too? What is the help You have rendered?", he celebrates the Supreme Lord (Sarveshvara) in this verse. Though Emperuman did not directly give any instruction (upadesam), the Azhwar celebrates Him, keeping Him in the position of the Acharya by saying, "O Father who taught me things I did not know!". First, during the time of Upanayanam (the sacred thread ceremony), the father who teaches the Gayatri mantra becomes his Guru. Later, the actual Acharya (Sakshat-Acharya) teaches the great Thirumantram. Here, seeing the Azhwar celebrate Emperuman as the Acharya, out of surprise, the question "Who is the first Guru (Prathama Guru - the highly exalted and most revered Guru/Acharya)?" arose in the Kalakshepa (discourse) assembly.
Some disciples said, "Is not the actual Acharya who taught the great Thirumantram the most exalted first Guru?". Still others said, "The Sri Vaishnava who brought him and led him to the Acharya is the first Guru". But the Acharya Embar graciously replied, "It is not so; even if a Sri Vaishnava earnestly calls him, to prevent him from moving away saying 'I will not', the Supreme Lord (Sarveshvara) entered his heart, made him consent to seek refuge under an Acharya (Acharya samasrayanam), and stood as the Acharya Himself (Acharyassaharissakshat - Hari Himself is the Acharya), teaching the unknown things; He alone is the most exalted first Guru".
The attainment of an Acharya is granted by Bhagavan. Consider the Sri Vachana Bhushana aphorisms (435, 436): "Because of the worth/dignity of the object being helped (upakarya vastu), compared to the Acharya, the Lord (Ishvara) is the greatest benefactor". The underlying meaning here is that, compared to the Lord who grants the Acharya, the Acharya who is granted by the Lord is worthy of even greater reverence.
Singing and praising the 12 important divine names of Emperuman like Kesavan, Narayanan, etc., across 12 verses is the 'Kesavan thamar' Thiruvaimozhi (2-7). When graciously commenting on this Thiruvaimozhi, which sings of His divine qualities and actions that act as a protective moat for the devotees, Embar says, "The Azhwar says 'I became a Sri Vaishnava'.". Is not the wearing of the twelve holy names (Thiru Dvadasa Namam) the defining symbol (chihnam) of Vaishnavism?.
"The Azhwar's Nedumarkadimai (deep servitude/dedication) and Emperuman's Nedumarkadimai - it is of two kinds; and of these, Emperuman's Nedumarkadimai is what this Thiruvaimozhi is about," he would say.
Since the twelve holy names (Thiru Dvadasa Namam) are the defining symbol (chihnam) of a Sri Vaishnava, it can be taken as referring specifically to the Thiruman Kappu (the holy clay marks). When applying the twelve Thiruman Kappus (wearing them on the body according to the prescribed rules), it is the practice of great elders to meditate upon the twelve holy names of Emperuman. Because of this, the Thiruman Kappu likely came to be called 'Namam'. Among the Pancha Samskaras (five sacraments) that grant birth as a Sri Vaishnava, Pundra Samskara (the wearing of the holy marks) is one. The Acharya instructing the disciple in the twelve holy names of Perumal and Piratti, and adorning him with the Thiruman Kappu and Sri Churnam in the appropriate places [on the body], constitutes the Pundra Samskara. Through this, Sri Vaishnavatvam (the state of being a Sri Vaishnava) is established.
The Nedumarkadimai (Thiruvaimozhi 8-10) decade is the Azhwar describing the greatness of the devotees. The Azhwar's love towards the devotees is seen to continuously multiply in succession, as he says, "Ponnadikkenemman neekkamilla vadiyartham adiyar adiyar em kokkal" (Our Lords are the devotees of the devotees of the inseparable devotees of my Lord of the golden feet) - where Ko means Swami (Lord). In the Kesavan thamar decade, by saying "Kesavan thamar keezhmel emar ezhezhu pirappum masathiru petru" (The devotees of Kesavan, those below and above us for seven and seven births, having attained flawlessness) — where tamar means devotees — he shows that Ishvara's grace/acceptance (Katakhsam) towards the Azhwar flows and extends even to those who are related to him through various connections (meaning: 'by the grace of Narayana, those who have joined me, for seven births below and above, have become His devotees; what a glorious life this is!'). Because it flows in this manner, this is called Emperuman's 'Nedumarkadimai' (deep dedication/servitude to His devotees). Thus, there are two 'Nedumarkadimai' decades in the Thiruvaimozhi. One describes how the Azhwar, in accordance with his true nature (svarupa), showed love extending even to those connected with Him [the Lord]. The other (Kesavan thamar) describes how Bhagavan, out of His deep infatuation/love for him [the Azhwar], bestows His grace upon all those connected with him. This is how Embar would graciously explain it.
Emperuman has given us a body with limbs like hands, legs, eyes, etc., so that we may worship Him, offer pooja to Him, spend our time [in His service], and reach His divine feet. However, most of us [use] these limbs going in the way the (senses) go, tasting only worldly matters, forgetting to engage in matters of the Lord, and falling into ruin. The Azhwar grieves over this experience saying, "I will wander in the path of the body You gave that day" (Thiruvaimozhi 3-2-1). (Aakkai - body). The explanation given by Embar for this is: "You gave it thinking of one thing; I went in its way. While one could take the raft and go to experience the Lord, I made it a vessel for other worldly attachments and brought about disaster, like one who goes along the water current saying 'the body is not agreeable' and falls into the ocean".
In those days, there were no bridges to cross the Kaveri river and reach Srirangam. They used rafts (coracles, boats) to cross the river. While one could properly steer the raft, cross the river, reach Thiruvarangam and worship the Lord, if the raft is left to its own course, it will only push one into the ocean. Similarly, instead of using the body (senses) given by Emperuman in the good path and attaining goodness, if it is left to its own course, one is bound to be destroyed. Thus, the pasuram is set as the Azhwar's heart grieving, "By not worshipping You in such a way, I fell into ruin".
The Azhwar, who thus said "I will wander in the path of the body", further grieves saying "I did not worship Your feet unceasingly" (Thiruvaimozhi 3-2-8). Ovdhalinri - without gap - without rest, meaning he did not engage in worshipping His feet constantly. "Mevu thunba vinaigalai viduthumilen - ovdhalinri unkazhal vanangitrilen" (I have not let go of the clinging sorrowful karmas - I did not worship Your feet unceasingly) are the first two lines of the pasuram: Mevu thunba vinai - the burden of sins that remains inseparably with this soul; this prevents one from approaching Bhagavan. I did not perform karma anushtanas (prescribed duties) according to the scriptural rules to remove the sins. Embar graciously explains it by connecting 'ovdhalinri' (unceasingly) to both actions: "Unceasingly I have not let go of the clinging sorrowful karmas - unceasingly I did not worship Your feet". "Just like the proverb 'The wedding bride has no time to eat', I was merely wandering around feeding the senses. I did not look out for any benefit for myself (did not seek goodness)." ('Kannalap pendatti' means new bride / wedding bride).
"I will not give the poetry of my tongue to anyone; I am not a poet who has come to sing of mortals with my mouth" (Thiruvaimozhi 3-9-1, 9) is the divine word of the Azhwar. "While the Supreme Lord (Sarva Swami) Emperuman is present, without praising and singing of Him, I will not sing poetry praising elevated humans in the world," thus the Azhwar revealed his firm resolve (adhyavasayam), and calls out, "For how many days will it suffice? O poets! The wealth you amass by singing of impermanent men? Come, let us sing poetry of my generous, gem-colored Lord who gives everything desired!". He gives good advice to the poets saying, "Come, O poets, strain your bodies and work with your hands to survive". "Do not earn wealth by singing poetry about wealthy humans; it is better to survive by straining your body and doing manual labor with your hands," is the divine thought of the Azhwar. Here, what Embar graciously says is: "Can you not carry sacks or cut grass? - Can't you carry loads or cut grass for a living?". Another similar word comes to mind here. Seeing a man belonging to Thirukkurungudi—the town joyously praised by the Azhwar as 'the town entered by my tender doe of firm faith'—doing farming in another town, Ananthazhwan reportedly asked him, "Why did you leave that town and come? Couldn't you have survived there at least by grazing donkeys?".
The Azhwar, suffering from the lack of experience of Emperuman, sings in the mood of a woman; a mother or a friend quoting her words and lamenting "She is suffering like this" can be seen in many Thiruvaimozhi decades. Decades of this kind like 'Thuvalil mamani madam' (6-5) and 'Unnum soru' (6-7) are famous. Our Acharyas have deeply engaged with these and graciously given detailed commentaries. The friend speaks of the heroine's state: "Ival kankal neermalka marangalum irangum vagai manivannavo enru koovumal" (6-5-9) - "Her eyes brimming with tears, she cries out 'O gem-colored Lord!' in a way that even trees would take pity on her" - hearing her cry "O gem-colored Lord!" with overflowing tears, even the trees are said to grieve. When Embar graciously explained this song, the disciples asked, "Would trees also pity/grieve?". [Embar replied] "Since the day this was graciously spoken, it is not known into the mouths of how many people devoid of devotion (bhavakati / feeling) this has entered. While it is like this even while attempting to soften it through the sequential practices of Yama, Niyama, etc. [stages of Yoga], seeing how hearts today, which are as tough as dry pieces of limestone, are breaking and melting (upon hearing this song), is there a need to explicitly say that the trees of that time would pity/grieve?” Thus Embar replied (Eedu commentary).
"Since the time the Azhwar graciously sang this verse, how many people lacking purity of heart would have sung it? Even a heart that is hard like limestone, which one tries to purify through the practice of Yoga, is seen to melt and break/cry today upon hearing this song. Seeing this, could the trees that heard the Azhwar's song on that day have remained without pitying/grieving?" This is Embar's divine thought. It is worth remembering here that Sage Valmiki has sung that when Lord Rama went to the forest, the trees withered, and when He returned after completing His forest exile, they blossomed even though it was not the season for blooming.
One of the songs sung by the Azhwar in the mood of a heroine: Vellaisurisangodu aazhiyendhith Thamaraikannan ennensinude Pullaikudakindravatraik kaneer! EnSollich cholluken annaimeerkaal!!
(Translation: Holding the white spiraling conch and the discus, The lotus-eyed Lord inside my heart, See how He behaves/sports like a bird! What words can I use to describe this, O mothers!!)
Here the Eedu commentary says: For him (the Azhwar), having been granted 'flawless knowledge', his heart became more spacious (even more expansive than the eternal realm - Nitya Vibhuti, which is thrice as large as the material realm - Lila Vibhuti). Like riding on the divine shoulders of Thiruvadi (Garuda) and performing a circular parade (Vayyali / Saarikai) to display His beauty for the salvation of those present there, He wanders outside. The way He strolls within his heart (Azhwar's mind) along with Periya Thiruvadi (Garuda) is indeed how He interacts with those who are favorable to Him.
While Nanjeeyar was graciously walking to the temple, he saw Pillan (Thirukurukai Piran Pillan) on the way and asked, "Does Ishvara (the Lord) have pervasion in His deity form (Vigraha Vyapti) along with pervasion in His true nature (Svarupa Vyapti)?". Pillan replied, "What the Bhashyakara (Ramanuja) graciously established (in texts like Sri Bhashya) is Svarupa Vyapti; however, Embar once said 'For the sake of blessing the meditators (Upasakas), He has pervasion with His deity form (Vigraha) within the hearts of His dependents (Ashritas)', I heard him [Embar] graciously say thus," replied Pillan. So far are the divine sayings (Divya Suktis) found in the Eedu commentary for the Thiruvaimozhi 7-3-1 verse.
"See how the lotus-eyed Emperuman, holding His divine weapons in His hands, is parading mounted on the shoulders of Garudazhwan within my heart! How can I ever finish describing this?" says the heroine to her mothers. "Does Emperuman reside as a temple in the hearts of His devotees along with His divine form - did a Garuda Seva happen within his (Azhwar's) heart?" is the question. The answer to this is seen in the conversation shown in the Eedu commentary.
Pillan is called Udayavar's (Ramanuja's) son of knowledge (Jnana Putrar). Pillan's reply to Nanjeeyar's question [was]: "The Bhashyakara (Udayavar) in his commentaries has established pervasion only through the nature of the divine soul (Divyatma-svarupa). However, 'I have heard Embar graciously say that He would pervade with His divine form (Thirumeni) in the hearts of favorable dependents (Ashritas) making it easy for them to perform devotion/meditation'," he said. Emperumanar (Ramanuja) graciously stated Svarupa Vyapti (pervasion of His nature) in works like the Bhashyas, adhering to the decorum of the Sastras. Based on how the Azhwars have shown the inner meaning of the Sastras through their own experiences in the Arulicheyals (Divya Prabandhams), what was graciously spoken of as Vigraha Vyapti (pervasion of His deity form) also exists; there is no contradiction between these two.
In the Thiruvaimozhi decade Enraikkum (7-9), the Azhwar graciously expresses his inability to repay the Lord for utilizing him (the Azhwar) to sing poetry that is sweet both to Himself (the Lord) and to His devotees (Thadiyars). Here is a verse:
Appanaiyonru marappan? Ennagiye Thappalinrith thanaikkavi thaan solli Oppilaaththeevinaiyenai uyyakkondu Seppame seithu thirigindra seerkande (4)
(Translation: Will I ever forget the Father? Having become me, singing poetry about Himself without any flaw, redeeming me who is filled with peerless evil karmas, and seeing His glorious trait of wandering about doing only what is good for me)
"The Azhwar says, 'Would I ever forget that Lord who, using me—one filled with faults—sang poetry about Himself without letting any kind of mistake (fault) occur, resolving in His divine heart to redeem me, a peerless sinner, and who goes about doing only what is good for me?'. Here, as Embar graciously explains:"
"'If He sang it Himself, it would be completed without a single mistake; even if I sang it, I would struggle and finish it somehow; without both of these, even while making me the instrument and singing the poetry through me, He completed the singing of the poem without any flaw resulting from my connection.' Meaning: 'If He sang it Himself, He would have sung and completed it in an excellent manner. If I had sung it, I would have struggled, suffered, and finished it with mistakes and errors. Without being either of these two ways, making me the instrument, He Himself sang and completed it such that my shortcomings did not show' - this is the intended meaning.
It is shown in the Eedu commentary (7-9-1) how Emperumanar (Ramanuja) graciously explained this idea differently. 'If a small child starts to write on its own, it will write and finish it somehow; if a father or a teacher writes, they will write and finish it straight without mistakes. But if an elder holds the child's hand and writes along with it, with the child pulling to one side and the elder pulling to another side, it will become a messy scribble (suthira kottiyai), without clear letter shapes, and become scattered. However, even though Emperuman sang the poem making the Azhwar His instrument—just like holding his hand and writing—He finished singing the poem without a single fault caused by him (as if it were written perfectly straight). Emperuman is indeed Akhila-heya-pratyanikan (One who is opposed to all defiling qualities) - He stands opposed to all flaws, does He not!'.
Thinking of the divine qualities and deeds of Emperuman, and the heart losing its structure and breaking because of that, is what is graciously described in the 'Urugumal nenjam' Thiruvaimozhi (9-6). Here, first saying 'Whenever I think of the wonder of the wondrous Lord residing in Thirukatkarai, my heart melts', in the second pasuram, he says, 'O Father of southern Thirukatkarai! I cannot bear to think of the nature/way (neermai) You make me serve You' (Ninaikkilen naan unakkatchceyyum neermaiye). The Azhwar says, 'Every time I think of it, my heart breaks and melts; I do not know (cannot comprehend) the way (neermai) to do service to You'. Here, Embar's interpretation (Nirvaham) is: 'You stood low before me, and the excellent character (Seela guna) of You serving me—I cannot even think of it with my heart.' This means: 'The trait of Your excellent character (Seela) where You stood low and performed service to me, I cannot even think of with my heart.'
If this is the meaning, shouldn't the pasuram be composed as 'the way You serve me' (nee enakkat seyyum neermai)? Why does the pasuram say 'the way I serve You' (naan unakkat seyyum)? If asked so, Embar's gracious resolution (samadhanam) for this is: 'Losing even this word would these sinners [lose even this word]?' 'O Azhwar! We shall do service to you, see,' saying thus, Bhagavan had served him. Without the heart to lose even that word, the Azhwar composed it in the pasuram itself as 'the nature of me doing service to You' (naan unakkat seyyum neermai). This is the intended meaning.
In the Thiruvaimozhi decade 'Unnum soru' (6-7-1) concerning the Lord Vaithamanidhi of Thirukkolur, a mother laments over her daughter leaving her and going to Thirukkolur, saying 'Thinnam en ilamaan pugumoor thirukkolure' (Certainly, the town my tender doe enters is Thirukkolur). In this decade, she speaks in a state of despair: 'Seeing the flowery groves, the ponds, and His temple, how much will she be rejoicing in her soul!' (Pooviyal pozhilum thadamum avan koyilum kandu, aaviyul kulira engane ugakkungol?). 'Seeing the flower groves, the ponds, and His divine sanctum, how much she must be delighting! I did not get to see that!' - thus she speaks.
Here, the Eedu commentary (6-7-5) says: "Aaviyul kulira - Here, as Bhattar was about to explain it, he explained it superficially; Sriramappillai who was seated nearby said, 'Jeeyar! When Embar graciously explained this, haven't you heard him say it means to scoop up and drink aaviyul kulir?' thus he said". When Bhattar was explaining this pasuram to his disciples, he superficially explained 'aaviyul kulira' as 'the heart cooling'; his younger brother Sriramappillai who was nearby asked, "Anna (Brother)! Don't you remember our Acharya Embar graciously explaining 'aaviyul kulira' as 'scooping it up; experiencing it deeply'?". Here, the Eedu explains this very thing: "Like the parched earth cracking open, becoming completely soaked everywhere - being parched without rain, and then becoming soaked in all places; that is, the dried-up heart becoming moist like before and experiencing it deeply" - this is the meaning.
Sri Parasara Bhattar, the divine son of Kurathazhwan, shines as an ornament to our Acharya lineage. As per the command of Emperumanar (Ramanuja), Embar became the Acharya for Bhattar. The origin of Bhattar's greatness is his physical connection to Azhwan (Kurathazhwan) and the special grace (kataksham / divine glance) of Udayavar (Ramanuja). Above all these, it is his becoming a disciple to Embar; in the Varthamalai, this Acharya-disciple exchange/interaction, there are a few words; let us describe them here. It is evident that Embar never failed to impart instruction on the true nature of the soul (svarupa shikshai)—he never failed in his duty as an Acharya. As Embar once graciously instructed Bhattar: "Namperumal (Lord Ranganatha) has adopted us as His son; we are the son of Azhwan (Kurathazhwan); do not remain arrogant/conceited thinking of the greatness that we have mastered all the sastras (scriptures); instead, always remain thinking 'The divine feet of Emperumanar (Ramanuja) alone are the refuge'" (6000 Padi Guruparamparai).
On another occasion, Embar asked Bhattar: "You never seem to suffer over the relationship you have with the body. Is it because you have realized a firmness in Emperuman who is closely related to this, or is it because you have realized your own mature firmness?". To this, Bhattar submitted: "Does this servant possess either of these two? Whatever relationship/involvement there is, isn't it entirely due to the firm attachment I have towards the body?" (Varthamalai - 312).
This conversation did not end with this. It continues further. Let us briefly explain the first question and answer. In his youth, although Bhattar was highly intelligent, his Acharya Embar, seeing that he did not possess detachment (vairagya) to the extent of showing indifference to the body, seems to have asked this question in order to instruct (shikshai) Bhattar. "O Bhattar! We do not see you feeling sorrowful that this connection with prakriti (the soul being joined with the material body) is despicable (heyam). Is the reason for this because you have realized the true nature of the soul (atma svarupa) as it is, and thus do not grieve over things that come through the body? Or is it because you are this way due to a firm knowledge of your connection with Bhagavan?" - This is the question. Bhattar's reply: "Swami! Does this servant have firm knowledge about the true nature of the soul, or firm knowledge about the connection with Bhagavan? (No). As one who has desire for the body, I merely remain as someone engaged in nurturing and caring for the body".
Hearing this, Embar became pleased (krutarthar) and asked: "Why do you speak like this? Due to your umbilical connection (innate relationship) with Azhwan, you possess the characteristics capable of examining esoteric meanings; you possess the knowledge granted by Udayavar (Ramanuja); based on that, the [relationship] you have with us, you know the relationship. This being so, can you make us struggle like this? Tell us the firm certainty you have in these matters," he asked firmly. Bhattar submitted: "Is it not the certainty that my life/soul is His property? If there were another certainty for this life other than that, would it be a true certainty? Therefore, the certainty that arises is only born from the bliss of realizing that life/soul" (Varthamalai 312).
The Acharya [Embar], satisfied with Bhattar speaking the truth, asks him again insistently: "Why should you speak like this (saying you lack knowledge)? Due to your umbilical connection with Azhwan (father-son relationship), you possess the ability to subtly analyze the meanings of the sastras; you have blossomed with knowledge through the grace/glance of Udayavar; by Udayavar's command, you have obtained us as your Acharya. Having all these, should you distress us by saying 'I do not know'? Show us that you have firm knowledge regarding the matter of the Jivatma (soul) and the matter of relationship with Bhagavan". To this, Bhattar's reply: "Is it not the certainty (for the soul/for me) that this soul is the property of Emperuman who is the life within the 'Aham' (I)? If there were a distinct, separate certainty other than this, wouldn't the relationship with Emperuman (that He is the Lord, the Goal, and the Means) become uncertain? Thus, the firm resolve (certainty) born out of the bliss of firmly realizing the relationship with Emperuman is what has arisen." Furthermore, this conversation continues;
Embar also graciously said, "There is no flaw in this; what you said is beautiful. However, more than the bliss felt by realizing the contact with this matter (the soul's true nature), what is expected/desirable is seeing a detachment/disregard for this (material) matter; therefore, you should suffer/grieve over the relationship you have with the body". Upon this, Bhattar began to grieve, realizing the nature of Prakriti (the material body) which is the cause of distress. Embar became pleased, thinking "The graciously imparted instruction has borne fruit" (Va. Ma. 312).
What Embar says above is: "You spoke beautifully; there is no mistake. However, rather than enjoying the bliss of realizing the truth of the relationship with Emperuman, knowing the cruelty of the connection with Prakriti (material nature) and losing desire for it (the body) wondering 'when will this be shed?' is what is [required] for a Vaishnava what is expected is; you must grieve over the relationship you have with the body". Hearing what the Acharya graciously said, Bhattar, realizing the cruelty of the body (connection with prakriti), truly began to grieve (became one with a mindset of detachment / virakti). Seeing this, Embar became joyful that his teaching had borne fruit.
When Bhattar asked his Acharya Embar, "What are the defining characteristics of a Sri Vaishnava?", Embar graciously imparted the essence determined by all the Vedas and Sastras through ten statements (Varthas). The history/lineage of these ten statements: Descending into the great ocean that is Periya Perumal (Lord Ranganatha), the dark rain cloud that is the Azhwar drank the nectar-like water of grace, showered it upon the great mountain that is Nathamuni; it flowed down through the waterfalls that are the previous Acharyas, collected into the lake that is Emperumanar (Ramanuja), and flowing out through the sluice gates that are our Acharyas, it irrigates the fields of samsara (the material world). Now, how do we cross this ocean of sorrow? Moreover, at the end of prakriti (when the body is shed), won't we attain the divine feet of Emperuman? Thus it is stated (Varthamalai - 441).
The concepts mentioned above were graciously composed in the form of a sloka by Embar himself. The sloka is as follows:
Lakshminathakhyasindhau satharipujaladah
prapya karunyaneeram Nathadravapyavrishat
tadanu raghuvarambhojachakshur jharabhyam
Gatva tam yamunakhyam saritam atha yateendrakhya
padmakarendram Sampoorya pranisasyam pravahati
bahudha desikendra pranalaih
In the great ocean that is the Consort of Lakshmi (the Lord), the dark cloud that is Sadagopan (Nammazhwar) scooped up the water of grace and poured it on the mountain that is Nathamuni; that water, through the waterfalls of Uyyakondar and Manakkal Nambi, reached the great river called Yamunacharya (Alavandar), and through its branches (his chief disciples), filled the large lake called Emperumanar (Yatirajar), and flows in multiple ways through the sluice gates of our Acharyas (the 74 Simhasanadhipatis - appointed seat-holders) so that the crops of living beings (Jivarasish) may flourish.
Now let us come to Embar's 10 statements (Varthas) found in the Varthamalai. These statements are shown with brief explanations.
First statement: "Kanavarai enru kannum vayum thuvarthadiyen" (Saying 'come so I may see You', your servant's eyes and mouth drying up) (Thiruvaimozhi 8-5-2), and "Kangulum pagalum kanthuyilariyal" (She knows no sleep night or day) (Thiruvaimozhi 7-2-1), and "Pakkam nokki ninravanthen paviyen kankinrilen" (I came and stood looking in all directions, yet I, a sinner, do not see You) (Thiruvaimozhi 4-7-10), and "Prapanna chatako yatvat" (Just as a surrendered soul (prapanna) like the Chataka bird trusts that Emperuman will certainly bestow His grace, and thus could sleep with hands placed on the chest [without worry]); yet, His beauty, sweetness, and qualities make one yearn to intensely perform service to Him and please Him. This is exactly the state of the Azhwar in the pasurams cited above.
Second statement: Having the thought that even that boon must be obtained only through Him. That is, "Other than You, I will not seek to fulfill my wants from anyone else" (Thiruvaimozhi 5-8-3), and "I possess the penance of doing service to You" (Periyazhwar Thirumozhi 5-3-3), and "Yane nee ennudaimaiyum neeye" (I am You, and my possessions are You) (Thiruvaimozhi 2-9-9); and "Ini un thiruvarulalanrik kapparithal" (Hereafter, it is impossible to protect except through Your divine grace) (Thiruviruththam 62), and "Semam seyvanai seithukolva" (Periyazhwar Thirumozhi 3-7-9). Bhagavan alone is the protector; no one other than Him can be the protector. "Other than You, I will not seek to fulfill my wants from anyone else" (Thiruvaimozhi 5-8-3) - "I will not ask for any good from anyone other than You," looking solely at Him [for protection] is the second characteristic.
Third statement: Those who wish to live having obtained this boon will refrain from worshipping other deities (Devatantara bhajanam). (They will not worship any deity other than Emperuman). That is, "Maranthum puranthozhamanthar" (Men who would not worship outsiders even if they forget) (Nanmugan Thiruvandhadhi 68), and "Thazhchi matrengum thavirnthu nin thalin keezh vazhchi" (Avoiding bowing down anywhere else, and living under Your feet) (Thiruvaimozhi 3-2-4), and "Koorarazhi vensangenthi... kondanaiyallalariyak kulamagal pol" (Like a woman of noble birth who knows none but the one who married her, even if the lover holding the sharp discus and white conch were to do things...) (Perumal Thirumozhi 5-2). Even if she does not live with her husband, a chaste woman (Pativrata) is one who does not look at the face of other men. This is the third characteristic.
Fourth statement: One should painfully abandon association with those who worship other deities. (Connection with those who worship other deities, no matter what kind, must be avoided).
That is, "Ennathe irupparai iraippozhudhum ennom" (We will not think for even a moment of those who do not think of Him) (Perumal Thirumozhi 2-6-1), and "Ennatha manidaththai ennathapothelam iniyavare" (Whenever we do not think of the humans who do not think of Him, it is sweet indeed) (Perumal Thirumozhi 11-6-7); and "Sadaithevar tham thuvakkaip parathozhivathe" (Avoiding even looking at the connection/petty benefits from Shiva wearing matted hair - this is the word of the elders); and "Paranthamaththai patruvathe" (Grasping only the Supreme Abode / Desiring only the supreme abode as the fruit - this too is the word of the elders); and just as lime (chunnambu) is an enemy to fragrant sandalwood paste (just as lime destroys fragrant good sandalwood paste, devotees of other deities will cause harm to Sri Vaishnavas); and just as heat enters water due to contact with a vessel (just as water, which is naturally cold, becomes hot when put in a vessel and placed on a stove, other deities and their devotees will change the cool, flawless nature of a Sri Vaishnava).
"Prakrutha sangam tyajet" (Association with materialistic/ignorant people must be abandoned to the utmost limit); "Dvishantannam na bhoktavyam dvishantam naiva bhojayet" (One should not eat the food of an enemy, nor feed an enemy); "Pandavan dvishase rajan! mama pranahi pandavah" (O King! You hate the Pandavas! The Pandavas are my life-breaths) - since the Omnipotent Lord Himself showed disregard in this way, they are to be completely disregarded by us at all times.
(The sloka cited above is Krishna's reply when Duryodhana asked, "Passing over Bhishma, Drona, and myself the King, why did you eat a feast at the house of Vidura who is of lower status?": "One should not eat food in an enemy's house; one should not serve food to an enemy; because you are an enemy to the Pandavas who are my life-breath, you are an enemy to me". This fourth statement emphasizes that one should never have any connection whatsoever, for any reason, with those who worship deities other than Emperuman.)
Fifth statement: He will reside in the Divya Desams (holy shrines) which He has joyfully chosen to inhabit.
That is, "Nallargal vazhum nalirarangam" (The cool Srirangam where good people live) (Nachiyar Thirumozhi 11-5), and "Emperuman ponmalai mel ethenumavene" (May I become anything upon the golden mountain of Emperuman) (Perumal Thirumozhi 4-10) - these are the authorities (pramanas) for us. When Pillai Thirunaraiyurar went and prostrated at the divine feet [of an Acharya] and asked, "You must graciously speak a word that will be a refuge for this servant", he graciously replied, "Even if it is a lie (even if there is no genuine faith that this is good), if one enters and does not leave the Divya Desams He has joyfully chosen to inhabit, it will become effective during the final moments (antima dasa - doing good at the end of life)". Residing in a Divya Desam where Emperuman has joyfully taken up His temple abode is a characteristic of a Sri Vaishnava.
Sixth statement: Having a favorable resolve (Anukula sankalpam); that is, "If you are in the street, go straight and worship! Know this for certain!" (Thiruvaimozhi 2-7-10), and "Sakrudeva prapannaya" (Sri Rama Charama Sloka), and "Sakrut kruto anjalihi" (Stotra Ratnam); meaning, just the mere desire/intention alone is sufficient.
One must firmly believe that Emperuman is the protector, and He will certainly protect. O heart! Worship the Lord; know firmly that He will protect. "This is My vow" (Etat vratam mama) - He is one who has taken a vow regarding protection. The Anjali (folded hands) we perform just once is capable of removing evils and granting all auspiciousness. We need not make any effort for our own welfare. Bhagavan will take care of our welfare considering it as His own gain. Having the firm resolve (dhruda adhyavasayam) that we must receive those benefits only from Him is a defining characteristic of a Sri Vaishnava.
Seventh statement: Abandoning with regret any unfavorable actions (Pratikulyam). That is, if one happens to hold hostility/anger towards matters concerning Bhagavan and His devotees (Bhagavatas) for the sake of material wealth (artha) and desires (kama)—which are meant to be abandoned (tyajya), and which form the root for various endless offenses taking the form of offenses against Bhagavan (Bhagavat apachara), offenses against devotees (Bhagavata apachara), and unbearable offenses (Asahya apachara)—he will abandon such hostility even with great distress/regret. This is the seventh characteristic.
Pratikulyam means an action that yields evil. Committing an offense towards Emperuman, committing an offense towards His devotees, and that too committing offenses without reason, purely out of ego (ahamkara) and envy (poramai) (this is the unbearable Asahya apachara). The root (cause) for such countless various offenses is wealth and desire for other material things. Getting angry, being envious, or causing harm to matters of Bhagavan and Bhagavatas due to these reasons—these must be avoided even with great distress (even if one has to struggle and try hard). Living without these is a characteristic of a Sri Vaishnava.
Eighth statement: Melting/softening the heart through the moist (sweet/devotional) words of the Azhwars. That is, "Take away the food eaten by the returning jumping fools, and give it to the dogs" (Thirumalai 14), and "Take away the food eaten by those who are mere burdens to the earth and stuff them with grass" (Periyazhwar Thirumozhi 4-4-3), and "A day without eating is not a day of fasting; but the days I do not unceasingly think of 'Namo Narayana', the days we do not approach Him with fresh blooming flowers and the Rig, Yajur, and Sama Vedas—if such days occur, those indeed are days of fasting Those days" (Periyazhwar Thirumozhi 5-1-6), and "Thariththirunthenagave tharaganappor viriththuraiththa vennaragaththunnaith therithezhuthi vasiththangegum vanangi vazhipadum poosiththum pokkinen pothu" (I spent my time sustaining myself by drawing You, reading about You, going there to bow, worship, and offer pooja to You, who is in the hot hell elaborately described) (Nanmugan Thiruvandhadhi 63), and "Nagaramarul purinthu nanmugarkuppumel pagara marai payantha panban peyarinaiye punthiyulsinthiyathothiyuruvennum anthiyalam payanenkol?" (What is the use of the body if one does not think in his mind and recite the name of the Lord with noble traits who graciously gave the city and taught the Vedas to the four-faced Brahma on the lotus?) (Mudal Thiruvandhadhi 33) - remaining thus.
Speaking of the greatness of the devotees who spend their time unceasingly uttering the divine names of Emperuman with their mouths, counting them with their fingers, and melting in their hearts thinking of His qualities and divine play (cheshtitas), while criticizing those who are not like that—these are the pasurams quoted above. Just as it is said, "Maran who graciously speaks praising those who serve with love and criticizing the loveless fools" (Thiruvaimozhi Nootrandhadhi - 25), the other Azhwars too [had this nature]; melting the heart through these moist (devotional) words born of overflowing experience and living by them is a characteristic of a Sri Vaishnava.
Ninth statement: He will associate (sahavasam) with the good people (sathukkukal) who melt their hearts through the moist words of the Azhwars.
That is, "Vazhatpattu ninreerulirel" (If there are any among you who stand dedicated to living in service) (Thirupallandu - 3), and "Thondeerelleerum vareer!" (Come, all you servants!) (Thiruvaimozhi 5-2-2), and "Ellarum pontharo?" (Have all arrived?) (Thirupallandu 15), and "Aniyarangan thirumutraththadiyar thangal inbamigu perunguzhuvu kandu" (Seeing the highly joyous great gathering of devotees in the courtyard of beautiful Srirangam) (Perumal Thirumozhi 1-10), and "Avanadiyar nanimakkalaviyinbame nalum vaykka nangatke" (May the immense joy of mingling with His devotees happen for us every day) (Thiruvaimozhi 8-10-7), and "Avanadiyar... Thiruvudai mannar" (His devotees... are the kings of wealth), and "Veraga yeththiyirupparai vellume matravaraich charthiyiruppar thavam" (The penance of those who are attached to them (devotees) will conquer those who praise Him separately) (Nanmugan Thiruvandhadhi 18), and "Adiyar kuzhangalai udankooduvathu enru kolo" (When will it be that I join the groups of devotees?) (Thiruvaimozhi 2-3-10), and "Anthamil perinbaththu adiyarodirunthamai" (Having been with the devotees in endless great bliss) (Thiruvaimozhi 10-9-11), and "Peralan perothum periyoorai oru kalum pirigilene" (I shall never separate from the great ones who chant the names of the Great Lord) (Periya Thirumozhi 7-4-4) - remaining thus.
"O Azhwar! Your connection with them is boundless!", if asked so, [he replies] "What can I do? Because they are the forefront of the means (upayam), the ultimate boundary of the destination/goal (upeyam), and because they are the companion/support for the days I am here (in this world), I do not separate from them".
Stringing together several pasurams that speak of the greatness of the devotees of Thirumal (the Lord), this statement declares that keeping them as constant companions and living inseparable from them like a shadow is the true glorious life (vazhchi). Finally, it sets up a conversation between Emperuman and Nammazhwar: "O Azhwar! Unable to live separated from the devotees at any time, the love you have for them is boundless!', if He wonders thus, the Azhwar submits, 'What can I do? Since they stand as the recommenders (Purushakara) and step forward when one holds onto You as the means (Upayam), and since serving them is the ultimate limit of the goal/benefit (service to the devotees—Bhagavata kainkaryam, which is included within service to Bhagavan—is the ultimate boundary of the goal), and since they are good companions for spending the days living in this world (spending time joyfully speaking with one another about the names, qualities, and divine actions of Bhagavan), I cannot live separated from them'. Thus, realizing the greatness of the devotees, associating with them without separating, and living in service to them is a characteristic of a Sri Vaishnava.
Tenth statement: Forgetting the service already rendered to the Acharya, he will feel the loss (sorrow) for the service not yet rendered. That is, like Ananthazhwan who followed the divine heart/will of the Acharya, like Embar, and like Echchan who demeaned himself and rendered service thinking "Disregard from the Acharya brings disaster" - one should be like them.
Not considering the services rendered to the Acharya thus far as anything significant, and feeling sorrowful thinking "We have not been blessed to do many more services" is a characteristic of a Sri Vaishnava. As per Emperumanar's (Ramanuja's) command, parting from him and his discourse assembly (Kalakshepa Goshti), going to "Venkatam with its piercing cold, forests and hills," and establishing a flower garden to perform flower service to the Lord of Thiruvenkadam thinking "This is the Acharya's command; it is done to please his divine heart"—such was Ananthazhwan.
Embar, whose body would turn pale/wither upon separating from his Acharya Periya Thirumalai Nambi out of such deep love for him, was given away as a gift with water (Udaka poorvakam) to Udayavar (Ramanuja) by him (Nambi), and he lived considering Udayavar as his everything. Echchan, just like Ananthazhwan, by the command of Udayavar, took refuge at the divine feet of Arulala Perumal Emperumanar.
Because he [Echchan] lived in his town without properly sharing his wealth/offerings, when Udayavar happened to visit that town, he ignored Echchan and went away. Realizing that the Acharya's disregard/indifference would destroy him, he demeaned himself and rendered service to the disciples and the Acharya, and thus became elevated.
The first part of these statements was graciously given by Embar. As an explanation to them - the part starting with "That is" in each statement must be taken as the divine words of Jeeyar Swami who compiled the Varthamalai.
Among the many good teachings we have come to know that Embar graciously imparted to Bhattar, here is one: "In this matter, one either lives as a theist (Astika) possessing taste (ruchi) and faith (visvasam), or perishes as an atheist (Nastika); there is no middle ground" - this is the word Embar graciously spoke to Bhattar. (This aphorism is found at the end of the Charama Sloka section in Mumukshuppadi 275).
In the Charama Sloka, Lord Krishna dispels the notion of relying on any other means (upaya buddhi) and declares that He Himself stands as the means and protects us. Since relying on one's own stock/merit (like punyam / good deeds) as a means is undesirable to Him, He commands, "Abandon everything and hold onto Me alone". One must attain salvation believing "This is the truth; by attaining Bhagavan, the goal will not fail". Either one attains salvation in this way, or one perishes without faith in the Lord's words, doubting, "Can it be that all the sastras (and all the paths to liberation prescribed in them) are on one side of the scale, and this (surrender) is on the other?". Other than these two, there is no middle state - this is what Embar graciously stated.
"His deep infatuation/love (Vyamoham) is the Means (Upayam); making His face blossom (pleasing Him) is the Goal (Upeyam)" - Embar would graciously say thus (Varthamalai - 83). Emperuman has a name 'Maal' (infatuation/love). He is the very embodiment of love towards His devotees. This boundless love of His alone is capable of granting us the goal. The deep love (vyamoham) He has for us stands as the means and saves us. Emperuman is one who considers "the attainment of the sentient soul (chetana) as His own gain". What is required on our part is merely not rejecting/obstructing the protection He offers. The service (kainkaryam) we perform in accordance with our true nature will bring a blossom to His face (make Him happy). This itself is our Upeyam (the goal to be attained); the joy resulting from the service should belong entirely to Him. "Him taking me exclusively for Himself is the excellence I receive/seek".
Another word found in the Varthamalai: "Embar's word - 'Being one who has accepted Him as the means (Sveekrutopaya-bhootan) actually means being the one accepted by Him (Sveekruta-bhootan). That is, abandoning the thought of relying on the Lord's acceptance (Paragata-sveekaram) as a means, and instead becoming the object of His acceptance. That is, abandoning engaging in actions for one's own sake (Svartha-pravrutti) and engaging in actions by one's own effort (Svapravrutti), and [remaining] in actions for His sake (Parartha-pravrutti) and actions by His effort (Para-pravrutti) is that state. "Abandoning acting for your own sake, enter within thinking that I will act for my sake," is the word of Ishvara (117).
Accepting Bhagavan—who is the means for attainment—as the means, actually means being accepted by Him. The thought that "I have grasped Emperuman" as the means (this itself is Svagata-sveekaram - reliance on one's own effort) should not be there. Since He alone is the Protector, what is required is not moving away (rejecting/obstructing) the protection He offers. Abandoning the 'means' mentality of "I have grasped Him", one should become the object of the protection He provides (His coming and protecting us is called Paragata-sveekaram). Abandoning making efforts for one's own sake (for one's own benefit), and abandoning seeking welfare for oneself and those related to oneself, participating in the welfare/protection Bhagavan provides for us (that is, permitting it without rejecting it), and praying for the welfare of His devotees—these are desirable. The word of Ishvara - the ultimate true word, the Charama Sloka graciously spoken from the divine chariot: 'Abandoning the actions you do for your own sake, you must consent/yield to what I do for my sake (so that I may attain the sentient soul - you). Be included (consent / get included) in the effort I make for your sake' - this is the essence of the Charama Sloka. This is Embar's divine thought.
The 355th statement in the Varthamalai is what Embar submitted to Emperumanar (Ramanuja). A woman related to Embar's disciple sought refuge in Embar's mutt, fearing Veerasundaran—who was already known to us as someone who held hostility towards Embar (and Bhattar). Fearing what harm might come from Veerasundaran, Emperumanar said, "Embar! You must let her leave from here". To this, Embar submitted, "Dharma itself will protect us if we protect this frightened woman; isn't it to realize the absolute truth that Emperuman is the sole protector, abandoning seeking welfare for oneself and those connected to oneself, that one performs service to the Acharya?".
When Udayavar (Ramanuja) ordered Embar, "Send this woman away from the mutt", Embar submitted: "If we protect this woman who has sought refuge here out of fear of Veerasundaran (from the harm he might cause), the Dharma of protection itself will protect us. (We have already seen Embar graciously stating this thought earlier). The firm resolve/faith that Emperuman is the protector, and that 'He alone is the protector and no one else can be the protector' (this is exactly the absolute determination/emphasis of the word 'eva’ isn't it to firmly realize this that one holds onto an Acharya and receives instruction? There is no need to fear," he said.
The 102nd statement in the Varthamalai, which begins with "Embar's word," is quite long. The complete original text is not reproduced here; one can refer to it in the Sri Kosam (the sacred text). At the end of this "statement," we find it summarized as, "By this statement, five meanings are established." They are:
(1) Detachment from other matters (Itara-vishaya raga nivrutti); (2) Attachment to prescribed matters (Vihita-vishaya raga pravrutti); (3) Abandoning other means (Itaropaya tyagam); (4) Acceptance of the established means (Siddhopaya sveekaram); and (5) Proper disposition towards the Benefactor (Hitaparan pakkal yathapratipatti).
This statement is structured as an examination and inquiry into the true nature (svarupa) and the means (upaya). The essential points we need to understand in this regard are published here. (1) The Established Means (Siddhopaya) alone is the Means. They call Emperuman Himself the Siddhopaya. Believing and engaging with the thought "Emperuman alone is the means for salvation" is Siddhopaya Sveekaram (Acceptance of the Established Means). This corresponds to number 4 above. (2) One must have complete, unwavering faith (visvasam - deep trust) that Emperuman, who always seeks our welfare, will protect us without any flaw or shortcoming. This thought must remain unchanged. This is the 5th matter above. To be in harmony with these, what must be present in us is: (3) Not having the thought of any other means except Emperuman; understanding that nothing else and no one else can be our protector. (4) One should not have desire (ragam) for any other matter except Emperuman (this is the 1st matter above); (5) One must engage in matters concerning Emperuman—who is meant for us—and His devotees (this corresponds to the 2nd matter above). How we should conduct our behavior (charitram) and how our state of mind should be are instructed here.