Ramanuja's final moments on Embar's lap, Embar's last instructions to Bhattar, his own departure to Sri Vaikuntham, and the Vazhi Thirunamam and Mangalam.
Now, we shall conclude the glorious life (vaibhavam) of this great Acharya as described in the Guruparamparai texts. When Emperumanar (Ramanuja) was about to ascend to the divine abode (Thirunadu / Sri Vaikuntham), Embar held onto his divine feet and said: "O Lord (Nayante)! Periya Thirumalai Nambi corrected and took into service this servant who was wandering established in perverse/wrong knowledge, and He graciously showed Devareer (Your Holiness) alone as every kind of relative to me. Having become one who resides in the shadow of your divine feet (Sri Pada Chhaya), just as it is said 'We became the shadow and the footstool' how can I, your servant, live separated from Devareer (Your Holiness) who is my life-breath?" praying thus, displaying all his distress/grief. Swami (Ramanuja) embraced him and said, "We will not separate from you; do not panic/grieve," and placing his divine feet on his (Embar's) head, he graciously blessed him. Later, with his divine head on Embar's lap and his divine feet on Vaduga Nambi's lap, he (Ramanuja) rested/closed his eyes and ascended to the divine abode (Thirunadu - Sri Vaikuntham).
Embar too, crying and wailing like a separated calf, somehow recovered/consoled himself. While he was residing there, graciously teaching the special esoteric meanings bestowed by Udayavar to disciples like Bhattar, one day, unable to bear the sorrow of separation from his Acharya, he went to Namperumal (Lord Ranganatha) and prayed with supreme distress/grief, "You must command/permit me to ascend to the divine feet of Udayavar". Perumal too graciously replied, "So be it" (Appadiye).
Having received the command/permission from Perumal, Embar, filling his eyes and heart with Perumal, returned to his mutt. Calling Bhattar, he graciously instructed: "Come here, O Bhattar! Do not harbor arrogance/conceit thinking of the greatness that 'we are the son of Azhwan; we have learned all the sastras; Namperumal has adopted us as His son'. Our Lord; remain firmly resolved that the divine feet of Emperumanar (Ramanuja) alone are the means (upaya) and the goal (upeya). Live long, graciously imparting the special esoteric meanings bestowed by Udayavar to the disciples, and managing/guiding the Darsanam (the Sri Vaishnava community/philosophy)!". Having graciously instructed thus, keeping Udayavar's divine feet in his heart, he ascended to the divine abode (Thirunadu).
Bhattar too, unable to bear the separation from his Acharya, felt immense sorrow. Later, composing himself, he excellently performed all the services/obsequies that needed to be done for Embar, fitting to his greatness.
Not caring for himself and holding service to the Acharya (Acharya kainkaryam) as the supreme purpose; being so submissive in matters concerning the Acharya as to even allow himself to be sold; being completely dependent (paratantra) like a shadow to the Acharya; and the practice (anushtana) of being unable to bear separation from the Acharya—these can be called the unique excellences that were inherent to Embar alone.
Embar's divine feet are the refuge. (Embar Thiruvadigale Saranam).
Thundeera mandala kshetre mangalam naama naamathaha |
Mathurathya thu nagari devaanaam poorivojvalaa ||
Suparna saraseetheera thathra Vaikuntanaayakaha |
Vedamodha vimanethya modhathe ramaya saha ||
Paashanda druma shanda daavadahanach chaarvaaka shailaashanihi:
Bauddha dhvaantha niraasa vaasarapathir jainebha kanteeravaha | Maayaavaadhi bhujanga banga garudas thraividhya choodaamanihi:
Srirangesha jayadhvajo vijayate Ramanujo'yam munihi ||
Namaha: pranava gopthram navakashaya kandambram
Thridanda parimanditham thrividha tathva nirvaahakam |
Dhayaanchitha dhruganchalam dhalithavaadhi vaakvaibhavam
Samaadhiguna saagaram sharaname'mi Ramanujam ||
Bhattarya prapattim vyapathisathivaram dravidamnaayamauleh:
Artham sri bhaashyamanyaanapi cha yathivaraadesonyaan rahasyaan |
Yacchoktho desikendro yathipathi saranacchaaya naamaaryavaryaha:
Tham govindaryamasmath kulaguru mamithagnyaana vairaagyameede ||
Hrudhinarayanam pasyan naapaghacchathra hasthathaa |
Yaha: svathaararathau chaapi govindam thamupaasmahe ||
Parak Parak Swami Parak! (Make way! Make way! O Lord, Make way!)
Annarudan thirupputkuzhiyil kalai aadhiyilothiyadho? (Was it the fatigue of learning the arts and scriptures in Thirupputkuzhi along with your elder cousin (Ramanuja)?)
Araniyandannil annavarkkitha maandhurai seithu ninradhuvo? (Was it from standing and speaking comforting words to him in the forest?)
Thinnanenath thiruvaimozhiyin porul koornthidar theernthathuvo? (Was it the effort of sharply grasping the firm meanings of Thiruvaimozhi and having your distress cured?)
Desikaraaval sendru thirumbavum thenthisai vanthathuvo? (Was it from journeying out of desire for your Acharya and then returning to the southern direction?)
Vinnilumillai enakkethirenroru velai uraithathuvo? (Was it from the time you boldly declared "There is none equal to me even in the heavens"?)
Veerudaibattarai viththagaraambadi vaiththa ilaippathuvo? (Was it the sheer fatigue of training the majestic Bhattar to become a great expert?)
Mannulagukkuyiraam thirumeniyil vervaiyarumbiyathaal (Because beads of sweat have appeared on your divine body, which is the very life-breath of this eternal world—)
Manjanamada ezhuntharuleer ezhil mangala vedhiyare! (Please arise to take Your holy bath, O beautiful Vedic scholar of Mangalam!)
Jaya Vijayee Bhava! (May You be Victorious!)
Poovalarum Thirumagalaar polivutron vazhiye (May he who shines with the grace of the flower-born Goddess Lakshmi prosper!)
Poigai muthal pathinmar kavai poruluraippon vazhiye (May he who expounds the inner meanings of the ten Azhwars starting from Poigai Azhwar prosper!)
Maavalarum Boothuraan malarppathathon vazhiye (May the one at the lotus feet of the great Ramanuja of Sriperumbudur prosper!)
Makarathil Punarpoosam vanthuthithon vazhiye (May he who was born in the month of Makara (Thai) under the Punarpoosam star prosper!)
Thevum epporul mathil thirunthinaan vazhiye (May he who flawlessly established the truths about God and all matters prosper!)
Thirumalai Nambikkadimai seibumuvan vazhiye (May he who rendered devoted service to Thirumalai Nambi prosper!)
Paavaimaargal kalaviyirul pagal enraan vazhiye (May he who dispelled the dark illusion of worldly union with women prosper!)
Bhattar thozhum Embar porpathamirandum vazhiye (May the two golden feet of Embar, worshipped by Bhattar, prosper!)
Embar Thiruvadigale Saranam (The divine feet of Embar are the refuge)
Emperumanar Thiruvadigale Saranam (The divine feet of Emperumanar [Ramanuja] are the refuge)
Mattavizhum pozhil mazhalai nannagar vaazhvana mongiyanaal
Vattamanikkula maathavar manamisai vaazhchi magizhnthidunaal
Kattamagan rorugaal Ilayazhwar Kacchi porunthiya naal
Kattavizhumbu Kaasiniporkkoru karpagamaagiya naal
Bhattaridargeda Bhashyakarartham paarvai palithidunaal
Bhattaparaasarar paathukaakkiya paraman uthiththidu naal
Pottamanimaathar tham poikavikkarul ponthaniyaa
Embar pontharul thaiyathinil punarpoosamathenu naale
(Translation summary: This verse beautifully glorifies the auspicious day of Embar's birth—the Punarpoosam star in the month of Thai. It connects his birth to the flourishing of the beautiful city of Mazhalaimangalam, the joy of the great sages, the time when Ilayazhwar [Ramanuja] reached Kanchi, the blossoming of a Kalpaka tree [wish-fulfilling tree] for the earth, the day Bhashyakara's [Ramanuja's] divine glance bore fruit to remove Bhattar's distress, and the day the Supreme One who guided and protected Parasara Bhattar gracefully incarnated!)
Thirunakshatra Thaniyan (Dedicated Sloka for his Birth Star)
Pushye punarvasutheethe jaatham govindadhesikam |
Ramanuja pathamboja rajahamsam samasraye ||
(Translation: I seek refuge in Govinda Desika, who was born in the month of Pushya (Thai) under the Punarvasu (Punarpoosam) star, and who is the royal swan residing at the lotus feet of Ramanuja.)
Mangalam (Auspicious Conclusion)
Mangalam desikendraya mangalam gunasindhave |
Mangalam govindaryaya nithyasrirnithya mangalam ||
(Translation: Auspiciousness to the king of Acharyas! Auspiciousness to the ocean of virtuous qualities! Auspiciousness to Govindarya (Embar), may there be eternal wealth and eternal auspiciousness!)
Some traditional interpretations (Aithihya Nirvahams) that were inadvertently left out in what was written so far are added here.
1. "For her family" (Thirumozhi 2-7-6) - As it is said "Janakanam kule keerthim", it was only after she was born did this family attain all the greatness it never had before. When Bhattar was sweetly reading/reciting the section in the Bala Kanda of Sri Ramayana about the day Piratti (Sita) was seen/given in marriage (graciously explaining the meaning), Embar stood up, shedding tears, and with a melting heart (overwhelmed with emotion due to joy, with tears welling up), he graciously recited "Janakanam kule keerthim aharishyati me sutha" (My daughter will bring glory to the family of Janakas). This shows his deep affection and admiration for Bhattar.
2. Thiruvaimozhi 4-3 'Kovaivayaal' Pravachana Eedu. Before this, in the 4-2 'Palanai' decade, the Azhwar, knowing that Emperuman is capable of granting whatever he asks for, desired all experiences that are beyond time and space. For example, in 4-2-1 'Palanai', he desired to obtain right now, without its freshness fading, the holy tulasi offered at the divine feet of Emperuman who lay as a small child on the tender banyan leaf.
In the next Thiruvaimozhi, 'Kovai Vayaal', the Azhwar sings of having obtained what he desired in some manner. For this, there are three interpretations respectively by 1. Embar, 2. Thirumalai Nambi, and 3. Bhattar. Embar's interpretation (Eedu): "Just like pacifying a crying child who asks 'Catch the moon-uncle and give him to me' by giving it a coconut, He displayed another divine quality and made him experience it, and he experienced it" - this is how Embar graciously explained it. The meaning is that by showing His quality of affection (Pranayitva - love towards devotees), Bhagavan makes him forget what he had asked for.
The other interpretations: (2) Bhagavan saying "I will give you exactly that", believing which the Azhwar became pacified; (3) Creating a mental perception/illusion that "What He gave was exactly what he had asked for".
3. Thiruvaimozhi 2-9-2 'Gnanakkaitha' (Eedu): Because it is like lending a hand to those who are sinking, it is 'Gnanalayam' (refuge of knowledge). "Give me the hand of knowledge!" he says. Here, it is worth recalling the word Aandaan (Mudaliyaandaan) graciously spoke to Embar. (When Embar, without knowing that a certain disciple of Mudaliyaandaan had already received the connection to Aandaan's divine feet, performed Samashrayanam for him and accepted him into his own connection, and later upon realizing that he had already received the connection to Aandaan's divine feet, Embar prayed to Aandaan, "You must graciously forgive the offense committed in ignorance". Aandaan graciously replied: "If two people lend their hands to one who has fallen into a well, it will be easy for those pulling him up, and it will be easy for the one climbing up too; it is exactly like that". [Well refers to Samsara / the material world]).
4. Thiruppavai 14 - '(Ungal)-sengal podikoorai venpal pudavaiyai' (rolling up the white clothes dyed with red brick dust), lying down chewing betel leaves all night (even if they were lying down), they do not show the time of dawn or detachment; explaining this, 'this is the time when even those possessing the guise of penance (Shaivites) worship their deities as an atonement for their punishment' (3000 Padi commentary); Embar says this refers to those of Tamasic (ignorant/dark) nature (6000 Padi commentary). [Perhaps he says this knowing them well, having associated with them in the past].
5. At the port of Sirupathaththurai, a female messenger got on a coracle, entered the river (went to the middle of the river), and blew a conch saying 'I am blowing the conch for Goddess Kaveri'. The horse going on the coracle stomped (became startled and began kicking the people), and the entire row of people who had boarded it died - this word graciously spoken by Embar can be understood as them falling into the water and dying. This is found in the 4000 Padi commentary.
6. The divine feet of Emperumanar are the refuge (Varthamalai - 68) All the disciples of Emperumanar taught their disciples that "The divine feet of Emperumanar are the refuge" showing it as the ultimate means. This is exactly what Embar taught Bhattar (in this book, pg. 85). Kaniyanoor Siriyaachchan (also known as Siriyaththan) prostrated before Embar and prayed, "You must necessarily graciously instruct me what you hold as the refuge in your divine heart"; to this Embar graciously replied, "Dasarathi! I do not know of any refuge other than the two divine feet of Emperumanar". It can be understood that he called Siriyaachchan by the name "Dasarathi" and spoke these words to him.
7. Riding the Madal is not a fault (Varthamalai - 374)
When Thirumangai Azhwar and Nammazhwar did not get to experience Bhagavan (Bhagavad Anubhavam), they would send messengers to Him, or say "I will ride the madal (a chariot of palmyra stems used by a rejected lover to proclaim his sorrow) and attain Him" - they would occasionally engage in such actions that are contrary to the soul's true nature of subservience (Seshatva) and complete dependence (Paratantrya). Remaining patient until He comes and accepts this soul-entity is what truly befits the svarupa (true nature of the soul). According to the tradition (Sampradaya), forcing Him is an improper act. However, because His beauty and auspicious qualities make them throb with the desire to attain Him quickly, they lose their minds (become overwhelmed) and descend into such self-effort (Svapravrutti); therefore, it is not considered a fault.
When the disciples (Mudaligal) asked Embar, "Is it not contrary to the true nature (svarupa) that the Azhwars rode the madal, observed vows, sent messengers, and acted in ways that might be displeasing/unbearable to the Lord (Swami)?".
Embar graciously replied, "What can they do? If His extraordinary beauty acts in such a way that it overwhelms their knowledge (makes their knowledge spin in their heads), isn't that the fault of His beauty?".
Embar also shows an evidence/example for this. When Emperor Dasaratha convened the royal assembly and expressed his opinion that Rama should be crowned as the crown prince (Yuvaraja), the assembly raised a great clamor saying, "You step aside and crown our Rama immediately". When the King asked them, "What flaw did you see in my rule?" they replied, "Rama's good qualities are making us demand this. There is no direct fault with you. Having begotten such a wonderful son is itself your fault!".
Embar's words continue: "How is this so? Before the Emperor even opened his mouth, he asked, 'Why did you all demand that Perumal (Rama) must be crowned? Do I have any shortcomings?'. 'What can we do?
Bahavo nrupa kalyanagunah putrasya santi te |
gunan gunavato deva devakalpasya dhimatah ||
Isn't it your fault for having obtained such a son?' they said" - thus Embar graciously explained.
The divine feet of Embar are the refuge. (Embar Thiruvadigale Saranam).
This brings us to the very end of the "Embar Vaibhavam" book!