Ramanujar's History | Dr Venkatesh Upanyasams

Sri Chakra Varadacharyam, the most pure and sattvic guru, Sri Nidhi Raghavam, I bow to the greatly compassionate one.

Clad in saffron robes, adorned with the marks of Tripundra, and wearing wooden sandals.

The son of Vishnuchitta's daughter, a seeker of wisdom, named Lakshmanarya. May he be for my prosperity.

My greetings to everyone. It is my fortune to be here again in this very hall in Dindigul, to meet you all and deliver a discourse on the glory of Ramanuja. I express my humble, gratitude-filled salutations to Mr. Shankar of Dindigul, and to all the elders who have made the arrangements, to the assembly, and to you, the spiritual enthusiasts of Dindigul who have gathered in large numbers. Having conveyed my thanks, I shall directly proceed to the topic.

We are going to briefly see what Ramanuja achieved in his 120 years of life, within 120 minutes. This is just a summary. Even if we spoke for 120 years, we could not finish describing all that he did in 120 years. Because in Vaishnavism, they say, "Even if you finish speaking about the glory of the Supreme Lord, you cannot finish speaking about the glory of Emperumanar. Even if you finish speaking about the glory of Narayana, you cannot finish speaking about the glory of Ramanuja." Therefore, Ramanuja is greater than the Lord. He lived for 120 celestial birthdays on Earth. Let us, within the time available and to the extent of our capacity and knowledge, briefly experience this 120-year life within 120 minutes.

Ramanuja was born a thousand years ago, at a time when the Kali Yuga was at its peak. The revelry of this Kali Yuga was such that many began to give wrong interpretations to the Vedas. When asked what the Vedas say, they would say, "Yes, the Vedas speak about God, but that God has no form, no qualities, no knowledge." Such was the doctrine: "God is knowledge, but that God has no knowledge." People would ask, "Why should I worship a God who has no knowledge?" Some people thus confused the masses by misinterpreting the Vedas.

After that, some others started saying, "These Rishis and Munis like Valmiki and Vyasa have given us many texts like the Ramayana and Mahabharata. They gave them casually. You don't need to read them. Just listen to what your own experience, your own 'own experience' tells you, that is enough. What does another Muni say? Why should we listen to him? I know everything." This kind of thinking grew.

Next, what happened? Everyone should say, "We are all devotees of God, servants of the Lord." But everyone became arrogant. We should always remember in our minds that we are instruments in God's hands, not become the instrument itself. Both sound similar. "Instrument" means tool. "Instrument" also means arrogant. Everyone, instead of being an instrument, has become the instrument itself, saying "I, I." The word "servant" is not coming from anyone's mouth.

God, out of compassion, knowing that we wouldn't understand even if told, himself took many incarnations. In temples, God resides as Archavatara. But some people started saying, "The incarnations taken by God are all mere illusions, mere Maya. Don't believe them. If God is in the temple, they are all just idols. Don't think God resides in temples like that. They are just statues."

Beyond that, God resides in temples in person. The Vedas convey this. God sent the Alvars. In simple Tamil, in nectar-like Tamil, the Alvars sang these Vedic truths. They meant, "Understand now by singing about the Lord in the temple." But some people refused to accept even the hymns of the Alvars. When the Alvars sang clearly, these people asked, "Are the Alvars Brahmins? They were born in different castes. We will not listen to what they say. We will only see what the Munis said." Thus, some considered the Alvars as inferior due to their caste.

"Alright, let the caste be anything. They sang in Tamil, didn't they? If they had sung in Sanskrit, in the northern language, it would be superior. The Alvars sang in Tamil. How can this be superior? We will only accept if it is said in Sanskrit." Many people have this notion: if something is said in a language they don't understand, they think it is special. If it is said in a way they understand, they think the speaker hasn't said anything.

Indeed, I once gave a discourse on the Bhagavad Gita for a week. Four or five days passed. Someone came and asked me, "Sir, when will you come to the topic of the Bhagavad Gita?" I said, "Sir, the discourse is for seven days in total. I have spoken for five days, and all five days were about the Gita, sir." He said, "No sir, you haven't even reached the topic yet." I said, "No sir, from the first day, I have been speaking about the Gita." He said, "I understand it well. If I understand it well, how can it be the Bhagavad Gita? If you had spoken the Gita, I shouldn't have understood it. What you are speaking from the first day to the fifth day, I understand. Therefore, you are not speaking the Gita, you are speaking something else." So, when things are said plainly, people think it is insignificant. When the Alvars sang in Tamil, it was considered so. This kind of mentality prevails on Earth.

So, some people give wrong meanings to the Vedas. Others, if left to themselves, would declare themselves God. Yet others disregard the Rishis. Still others disregard temples and deities. And some disregard the Alvars.

Then, in Vaikuntha, the Lord, who is his seat, his bed, and everything, nudged Adishesha. The Lord said, "The revelry of the Kali Yuga has become very bad. To dispel this revelry of Kali, as Nammalvar sang, 'Kali will be destroyed, and it will be seen,' to dispel this revelry of Kali, Adishesha, you go and incarnate on Earth. Go and incarnate on Earth, explain goodness to people, reform people, establish Dharma, foster devotion, dispel the revelry of Kali, show people the glory of temples, and make them realize the greatness of the Alvars' hymns. Let them know that Tamil also has greatness." Thus, the Lord nudged Adishesha, who is his seat and bed, and sent him.

The Lord sent Adishesha to Earth in the year 1017, on a Monday, in the month of Chithirai, on the star Thiruvathirai. As Manavala Mamunigal describes: "When debaters who lean towards their own doctrines, like Sankara, Bhaskara, and Yadava Bhatta Prabhakara, perish, and the four Vedas flourish, there will be no more power for Kali here." Thus, the world became very weak. To alleviate the world's suffering, a great light shone. It was the day of the birth of Parankusa Muni. The day when the great Ramanuja was born in the land of Thennrangam, Kapuri, Malai, and other places. The day of Thiruvathirai when the noble Ilaiyazhwar was born in the land of Sengaiyal, Vavi, and fertile fields.

Why? Because many people gave wrong meanings to the Vedas. "When debaters who lean towards their own doctrines, like Sankara, Bhaskara, and Yadava Bhatta Prabhakara, perish, and the four Vedas flourish..." Ramanuja was born to correctly convey the meaning of the Vedas. "There will be no more power for Kali here." In the revelry of Kali, people's minds lacked devotion and wisdom. They had forgotten their spiritual duties and obligations. Ramanuja was born to dispel the revelry of Kali and foster devotion. "To alleviate the world's suffering, a great light shone." People were going down evil paths. As evil thoughts increased in people's minds, the burden on Earth increased. What did Ramanuja do? He reformed people's minds, turning them into good people. Even if there are many good people, they are not a burden to the Earth. It is only when there are many evil people that there is a burden. Thus, by reforming evil people into good ones, Ramanuja, in a way, alleviated the burden on Earth.

Not only that, "It was the day of the birth of Parankusa Muni." He revealed the greatness of the Alvars' hymns, showing that Tamil Vedas, the hymns of the Alvars, are as great as the Sanskrit Vedas, and thus revealed the glory of the Alvars to the world. "The day when the great Ramanuja was born in the land of Thennrangam, Kapuri, Malai, and other places." The deity in the temple, the idol in the temple, is it not a reminder of God? Is it not a symbol? He is God himself, who has come as Rama, Krishna, or Narasimha to protect us. We believe he is God himself, don't we? That same God, to protect us, has taken the form of Archavatara as Ranganatha in Srirangam, Srinivasa in Tirumala, and Azhagar in Madurai. Therefore, the one in the temple is the complete God. By conveying all this, by conveying the meaning of the Vedas, by showing that God has qualities and knowledge, by dispelling Kali, by fostering devotion, by reforming people into good ones, by showing the greatness of the Alvars' hymns, and by showing the glory of temples, "The day of Thiruvathirai when the noble Ilaiyazhwar was born in the land of Sengaiyal, Vavi, and fertile fields."

In the holy place called Sriperumbudur, to Asuri Kesava Perumal and his consort Bhumi Piratti, also called Gandhimathi Ammaiyar, Bhumi Piratti. So, the father's name was Asuri Kesava Perumal, and the mother's name was Bhumi Piratti. To Kesava Perumal and Bhumi Piratti, Adishesha was born as their son in Sriperumbudur in the year 1017, on a Monday, in the month of Chithirai, on the star Thiruvathirai.

When the news of Bhumi Piratti having a son reached her brother, Tirumalai Nambi, who was performing many services to the Lord on Tirupati hill, he came. The Lord of Tirumalai called him "Father." This great soul, Tirumalai Nambi, was Ramanuja's mother's elder brother, and Ramanuja's maternal uncle. He came to see. "Ah, my sister has such a beautiful son! Looking at the child's face, he had the features of Adishesha." Because the Lord had sent Adishesha to Earth, he had the features of Adishesha. The color of the body: Adishesha snakes are a bright white, mixed with pink. This child also looked pinkish-white. Looking at the eyes, devotion was overflowing. Observing the child's demeanor, he was humble. See, Adishesha is always humble before the Lord. His heads are bent towards God, in service. Similarly, this child was humble, ready to serve God. He observed all this.

Upon seeing the child, he felt he had the features of Lakshmana. Because Adishesha has been serving the Lord in Vaikuntha since the Kritha Yuga. "If he walks, he is an umbrella; if he stands, he is a throne; if he sits, he is the footstool; if he swims, he is a raft; he is a lamp, a flower garland, and a bed for the Lord." Today, this concept of a table comes, doesn't it? You can use it in any way you want. It can be used as a table, as a chair, or to lie on. Similarly, Adishesha showed how to serve the Lord. When the Lord travels, he becomes an umbrella; when he stands, he becomes footwear; when he sits, he becomes a seat; when he sleeps, he becomes a bed. That same Adishesha, in the Treta Yuga, when the Lord came as Rama, he served Rama as Lakshmana. That same Adishesha, in the Dvapara Yuga, when the Lord came as Krishna, he served as his elder brother Balarama. That same Adishesha, in this Kali Yuga, when God resides in temples as Archavatara, to serve him, here comes Ramanuja, that same Adishesha. He realized this.

Moreover, Lakshmana served Sri Rama wholeheartedly, staying with him and serving him without separation. This child had those features. Generally, in Tamil Vaishnavism, Lakshmana is called Ilaya Perumal. Perumal means Rama, and Ilaya Perumal means Lakshmana. This child was like Ilaya Perumal, Lakshmana. He named the child Ilaiyazhwar. "Alwar" means one who is immersed in devotion. He was deeply immersed in devotion. Like Ilaiyaperumal Lakshmana, he was eager to serve. Upon seeing the newborn child, Tirumalai Nambi named him Ilaiyazhwar.

As days passed and time went by, this Ilaiyazhwar grew up. In due course, his father performed his Upanayanam, the sacred thread ceremony. After that, he learned all the initial education that one needs to learn and completed it. In due course, Ilaiyazhwar was also married to a woman named Tanjamambal. His father, Asuri Kesava Perumal, had now arranged for Ilaiyazhwar's marriage to Tanjamambal. Even after getting married, he had a strong desire for further education. He wanted to study the final parts of the Vedas, Vedanta, and Upanishads. So, he decided to go and study under Yadava Prakasar, who taught Vedanta in Thirupputkuzhi, near Kanchipuram.

After getting married, Ilaiyazhwar began to study Vedanta under Yadava Prakasar. At Thirupputkuzhi, a person named Govinda Perumal joined Ilaiyazhwar as a fellow student. Who was this Govinda Perumal? He was Ilaiyazhwar's cousin, his mother's sister's son. What was Ilaiyazhwar's mother's name? You are asking me questions. Let me ask you. Bhumi Piratti was his mother. Bhumi Piratti had a younger sister named Periya Piratti. This Periya Piratti lived in Malaimangalam, which is also near Sriperumbudur, Kanchipuram. Govinda Perumal was the son of Periya Piratti and Kamalayana Bhattar, who lived in Malaimangalam. So, he was Ilaiyazhwar's (Ramanuja's) maternal cousin. Both Govinda Perumal and Ilaiyazhwar began studying Vedanta under Yadava Prakasar.

However, for Ilaiyazhwar, this was his first disappointment in life. We all say, "Sir, my life is full of disappointment, full of negativity." No one has suffered as much as Ramanuja in life. Now, Ilaiyazhwar went to study under Yadava Prakasar. What happened? He went to study under the guru, believing him to be one. But the guru was giving wrong interpretations to Vedanta. Ilaiyazhwar observed, "What is this? He is giving such interpretations." Let me give an example. The Veda says, "Satyam Jnanam Anantam Brahma." Brahma is the Supreme Brahman, Narayana. What kind of being is he? Satyam means unchanging. Jnanam means the embodiment of knowledge. Anantam means infinite. So, the Veda says that God has qualities: the quality of being unchanging, the quality of being the embodiment of knowledge, the quality of being infinite. Doesn't this mean God has qualities?

To this, Yadava Prakasar interpreted: "Satyam, when it says 'Satyam,' it doesn't mean the quality of being unchanging. It just means there is no quality of change. It doesn't mean there is a separate quality of being unchanging. Similarly, when it says 'Jnanam,' it means that ignorance does not exist for God. It doesn't mean that God possesses knowledge. When it says 'Anantam,' it means God has no end. It doesn't mean there is a quality of being endless." He twisted everything into "no, no, into no, no."

No, if you say no, it becomes yes, doesn't it? Please don't take it as yes. "No" only means no, it doesn't mean anything else. Ramanuja says God has no qualities. He saw that instead of directly interpreting the sentence, would anyone twist it around and misunderstand it as God having no virtues? Ilaiyazhwar is contemplating all this. One day, Ilaiyazhwar did not come to class. On that particular day, Yadava Prakasar was teaching from the Chandogya Upanishad. In it, there is a sentence describing the beauty of God's eyes. What does it say? "Tasyākhyā kapiyāsaṁ puṇḍarīkam evākṣiṇi." God's eyes, Yadava Prakasar explains, are like lotuses. What kind of lotus is it? "Yathā kapyāsaṁ puṇḍarīkam." Kapi means monkey, āsaṁ means anus. The posterior of a monkey is reddish, isn't it? Like the reddish posterior of a monkey, the lotus is red. God's eyes are like lotuses. Would anyone interpret it like this? He explains it as follows: Kapiyāsaṁ means the posterior of a monkey, puṇḍarīkam means lotus. Kapiyāsaṁ puṇḍarīkam means a lotus that is red like the posterior of a monkey. Evākṣiṇi means like this are God's eyes. He elaborates on this. The disciples all listened. The next day, Ramanuja, who had not come to class the previous day, arrives the next day. On that day, Yadava Prakasar needed to apply oil and bathe. He said, "Ilaiyazhwar, come here, apply oil to my head." Ramanuja applies oil to Yadava Prakasar. Because a disciple must serve the guru. He does so. Then Yadava Prakasar thought, Ilaiyazhwar didn't come to class yesterday. He said to the disciples, "Disciples, tell me the lesson I taught yesterday. Ilaiyazhwar wasn't here, so he can listen. After that, I will bathe and teach the rest of the lesson." Yadava Prakasar said. Now, imagine it in your mind's eye. Yadava Prakasar is asking for oil. Disciples are sitting in front. He said, "Tell me the lesson. Tasyākhyā kapiyāsaṁ puṇḍarīkam evākṣiṇi." "Explain the meaning," said Yadava Prakasar. The boys all said, "God's eyes are like lotuses. That lotus is red like the posterior of a monkey." It was as if hot water was poured on Yadava Prakasar's thigh. Who is it? Did they pour boiling oil or hot water on our thigh? Yadava Prakasar turns and looks. Ramanuja, Ilaiyazhwar's eyes were streaming with tears, tears flowing profusely. If you shed tears of joy, will it be cool? If you shed tears of sorrow, will it be hot? Ramanuja was shedding tears of sorrow. Therefore, the tears were as hot as oil dripping from a lamp, burning Yadava Prakasar's thigh. His thigh was burnt. Ilaiyazhwar asked, "Why are you crying?" Yadava Prakasar asked. To that, Ilaiyazhwar replied. "Can we compare God's eyes to just anything? Can we compare God's eyes to that one object? Can we use such a disgusting simile?" he asked. To that, Yadava Prakasar said, "I did not compare God's eyes directly. God's eyes are like lotuses. Isn't the redness of that lotus like the posterior of a monkey? What is wrong with this?" he asked. "No, such disgusting similes should not be used. There are other ways to say this," said Ramanuja. "What way?" asked Yadava Prakasar. "A small child, Ilaiyazhwar, young, a youth. He is teaching. It says 'kapiyāsaṁ puṇḍarīkam'. There are three ways to interpret this. What is the first interpretation? A beautiful pond, a lake. How would it look if two lotuses bloomed in that pond? Kapi means pond, āsaṁ means bloomed in it, puṇḍarīkam means lotus. God's body is like a pond. His eyes are like two lotuses bloomed in it. Kapiyāsaṁ puṇḍarīkam. How beautiful this is! This explanation: eyes like lotuses bloomed in a pond-like body. He gave the second interpretation. Kapi means stem. Āsaṁ means bloomed on it. Kapiyāsaṁ puṇḍarīkam means a fresh, unfading lotus with a stem. God's eyes are lotuses. It is an unfading lotus. It will never fade. Wouldn't it be good to say it like this? He gave the third interpretation. Kapi means sun. Āsaṁ means blooming. Puṇḍarīkam means lotus. Kapiyāsaṁ puṇḍarīkam means a lotus bloomed by the sun. How beautiful it is when a lotus bud blooms when a sunbeam hits it. This interpretation is so good. Because if we always use disgusting similes, when we meditate on God tomorrow, what memory will come? If we say, 'Meditate on God's eyes,' immediately, what is that? It became something. Once, it rained heavily near our house, and it was all muddy. A friend of mine came to my house. He said, 'What is this, the area around the house has become all muddy? My slippers are soaked in mud, soaked in mud. Slippers soaked in mud are like lentil fritters in yogurt.' From that day on, I lost the desire to eat lentil fritters. Would anyone compare muddy slippers to lentil fritters? Similarly, God's beautiful eyes should not be compared to such a disgusting object," said Ramanuja. "If you were me, you would have applauded, saying, 'How beautifully Ramanuja explained it.' Yadava Prakasar felt anger and jealousy. Who is this, our disciple, speaking above us? If we let him grow like this, because he always gives wrong interpretations to everything, and Ilaiyazhwar corrects them. Yadava Prakasar saw this. He decided, 'We must kill him.' He decided to kill Ramanuja. They made three attempts on his life. Ramanuja lived for a total of 120 years. Three times, his life was targeted. The first person to target him was Yadava Prakasar. 'We must kill him.' So, he called all the disciples and said, 'Let's go on a pilgrimage to Kashi.' Under the guise of a pilgrimage to Kashi, he invited all the disciples and set off from Kanchipuram towards Kashi. Yadava Prakasar, along with Ilaiyazhwar, Govinda Perumal, and his cousin, were all going. They reached the foothills of the Vindhya Mountains. It was then that Govinda Perumal discovered it. He discovered it and told Ilaiyazhwar, 'Ilaiyazhwar, please go back to the village. Because this Yadava Prakasar, his plan is to push you into the Ganges and kill you. So, Ilaiyazhwar, go back now,' Govinda Perumal told him. Accordingly, Ilaiyazhwar also turned back from the foothills of the Vindhya Mountains towards Kanchipuram. Instead of saying he would return, he returned. Yadava Prakasar, unaware of this, went with the other disciples. He looked and couldn't find Ilaiyazhwar. When asked where he went, Govinda Perumal said, 'He went towards the Vindhya forest.' Yadava Prakasar became happy. Why? Because if he goes into the Vindhya forest, no one can come back alive. There are many wild animals. They will kill him. What does it matter if he dies in the Ganges or dies in the Vindhya forest? Yadava Prakasar said, 'Let's go on our pilgrimage.' Now, Ilaiyazhwar is returning towards Kanchipuram from the foothills of the Vindhya Mountains. He got lost in the forest. He doesn't know how he is going. In Kanchipuram, all he knew were Varadaraja Perumal and Perundevi Thayar. He cried out to the great Perarulala Perumal and Perundevi Thayar with all his heart, wondering how he would reach Kanchipuram. Then, Perumal and his wife, disguised as a hunter and huntress, came. Kanchipuram Varadaraja Perumal comes in the form of a hunter. Perundevi Thayar comes in the form of a huntress. The two met. Ilaiyazhwar went to them and asked, 'Which village are you going to?' 'We are going to Kanchipuram,' they said. 'I am also going to the same Kanchipuram. Can you accompany me as companions on the way?' asked Ramanuja. Ilaiyazhwar. 'We will come,' they said. Accordingly, the hunter named Villi went ahead. The huntress followed next. Ilaiyazhwar followed behind them. Looking at this scene, it reminds one of the Ramayana. Because in the Ramayana, when Rama, Sita, and Lakshmana went into exile, in the Dandakaranya forest, Rama went ahead, Sita went in the middle, and Lakshmana followed behind with his bow and arrows. Here, Perumal, the hunter, goes ahead. The Goddess, the huntress, follows next. The same Lakshmana, now Ramanuja as Ilaiyazhwar, follows behind. Thus, these three walked. Looking at this, it was as if the Pranava, which is Omkara, was walking. Omkara, Pranava, isn't it? They worship A, U, M. When A, U, M are combined, it becomes Omkara. It resonates. In it, A is Perumal, the Supreme Soul. U is Mahalakshmi. M is the individual soul. Who goes first? Perumal, Varadaraja Perumal, as the hunter, goes ahead. Next, the Goddess, Perundevi Thayar, as the huntress, goes in the middle. M, the devotee, Lakshmana, Ramanuja, follows behind. A, U, M. Perumal, Goddess, devotee. Varadaraja Perumal, Perundevi Thayar, Ilaiyazhwar. They walked in the same order. As they were walking, the huntress said to Ilaiyazhwar, 'We have walked a long distance, and it's getting dark. Brother, if you tell a story, we will listen and come along.' Then Ilaiyazhwar said, 'I only know the Ramayana well. Shall I tell it?' 'Tell us the Ramayana through your voice, and we will listen with joy,' they said. Ramanuja, with his voice, sang the Ramayana. Perarulala Perumal and Perundevi Thayar nodded their heads, listening to the Ramayana he told. Do you know the significance of this? Rama's sons, Kusa and Lava, sang the Ramayana. But Perumal and the Goddess did not get the opportunity to listen to that Ramayana together. Sita listened alone in the forest. Rama listened alone in the country. But here, Perumal and the Goddess listened together to the Ramayana sung by Ramanuja. This is a unique honor for Ilaiyazhwar alone. Thus, as Ilaiyazhwar told the Ramayana, Perumal and the Goddess went along. It became very dark. Then the hunter said, 'Let's stay under this tree tonight. We will set off in the morning and continue our journey.' Accordingly, the hunter slept under the tree, and the huntress slept. On this side, Ilaiyazhwar slept. The huntress said to the hunter, 'I am very thirsty. Can I get some water?' Then the hunter said, 'Mother, it is dark now. If you go to a pond to get water now, and if it is poisonous, it could be dangerous. Let's wait until morning, and I will give you water tomorrow.' Hearing this, Ilaiyazhwar cried. Why did he cry? 'Alas, these two have come to accompany me so far. And this lady is thirsty and needs water. We cannot even provide that water now. In the darkness of this night,' he shed tears and cried all night. The next morning, dawn broke. When he looked, there was a well nearby. Ilaiyazhwar saw, 'Oh, there is a well right next to us.' He said to the huntress, 'Mother, you asked for water last night. Here, I will bring water.' Ilaiyazhwar quickly descended into the well, scooped up a handful of water, and brought it to the huntress. The huntress drank it and said, 'It is very tasty. Bring another handful of water.' Again, Ilaiyazhwar descended and brought water. He gave it to the huntress. She drank it. 'Bring another handful of water.' Again, he descended and brought water. He gave it to her. 'Bring another handful of water.' Again, he descended. He scooped up water. He came out and looked. He couldn't see the hunter or the huntress. 'Oh no! The lady was thirsty and asked for water. I brought water from the well. I can't see them both. I asked them, going from place to place, 'Where am I? What is this place? Tell me, two people came to help me. I can't see them both. Where am I?' he asked. They said, 'Are you asking where you are? This is Salai Kinaru. That is Punyakoti Vimanam. This is Kanchipuram. Don't you know?' Then Ilaiyazhwar thought, 'Where were we last night? The Vindhya forest. This morning, Kanchipuram? In a single night, from the Vindhya forest to Kanchipuram, they brought me here. If so, the two who came are not ordinary hunters and huntresses. Perumal and Thayar are here with water in their hands. I understand this water. It is Perumal and Thayar's command to bring water from this Salai Kinaru and offer it. This is now my service.' From that day on, Ramanuja began to bring water daily from Salai Kinaru, which is still there in the temple in Kanchipuram, a little away from the temple, and offer it to Perarulala Perumal and Perundevi Thayar, performing the service of offering water. What happened then? Yadava Prakasar returned to Kanchipuram after completing his pilgrimage to Kashi and was shocked. What? Ilaiyazhwar is alive. He went to the Vindhya forest, shouldn't he have died? So, Yadava Prakasar called him and asked, 'Come here, what happened to you? Where did the person who came with me go?' he asked, as if he didn't know. To that, Ilaiyazhwar replied, 'Oh, in the forest, a hunter and a huntress came to help me. They brought me here. Only then did I understand that Perumal and Thayar themselves came as the hunter and huntress.' Yadava Prakasar trembled. If Perumal and Thayar themselves come to his aid, then we should not confront him. So, Yadava Prakasar thought, 'Our position should not be revealed.' Yadava Prakasar rejoined his old group. Ramanuja continued to study under him. This is happening on one side. Now, in Srirangam, the great sage Alavandar, who is the guru for all Vaishnavas, has appeared. That is generally called the Acharya Peetham. He is the guru for all devotees in Vaishnavism, the Acharya. Alavandar is aging. He has reached old age. Therefore, he needs to appoint a good Acharya to guide the Vaishnavas after him. He is contemplating whom to appoint. Alavandar then set off from Srirangam and came to Kanchipuram. Alavandar had a disciple in Kanchipuram. That was the great sage Thirkkachi Nambi. This Thirkkachi Nambi used to fan Kanchipuram Varadaraja Perumal and perform the service of waving the whisk. Perumal would speak openly with Thirkkachi Nambi. He is Alavandar's disciple. Alavandar, thinking about whom to appoint as Acharya after him, came to Kanchipuram. He met Thirkkachi Nambi and bowed to him. Alavandar asked Thirkkachi Nambi, 'Is there anything special in our Kanchipuram town?' Generally, for any town...

When we arrive, what do we first inquire about? Is there any special news in the town? Then, Tirukkachi Nambi apparently said, "Yes, there is a special news. There is a young man called Ilaiyazhwar. He explains the meaning of the Vedas wonderfully. He is a disciple who has surpassed the guru. Even if the Acharya teaches incorrectly, he corrects him. Thus, Tirukkachi Nambi spoke of Ilaiyazhwar's greatness."

Upon hearing this, Alavandar said, "I must see that Ilaiyazhwar." Then, Tirukkachi Nambi said, "He is in Yadhava Prakasar's group. If I somehow find out, I will show him to you." Saying so, both Alavandar and Tirukkachi Nambi went to the Kanchi Varadaraja Perumal temple to have darshan of Kanchi Varadaraja Perumal. At that time, they saw Yadhava Prakasar entering the temple with his group. Exactly in Kanchipuram, there is a sannidhi called Kari Manikka Varadar Sannidhi. If you go around Athigiri hill in Kanchipuram, you will see a sannidhi called Kari Manikka Varadar Sannidhi. At the entrance of that sannidhi, Alavandar is standing. Nearby is Tirukkachi Nambi. Now, they saw Yadhava Prakasar entering with all his disciples.

Then Tirukkachi Nambi said, "This is Yadhava Prakasar's group of disciples." Immediately, Alavandar asked, "Who is he?" He replied, "He is Ilaiyazhwar." Alavandar asked again, "Who is he?" Then Tirukkachi Nambi pointed and said, "See, the one coming tall, fair, strong, and with long arms up to the knees. We did not get the fortune to see Ramanujar directly. But Tirukkachi Nambi, who saw him directly, gave some descriptions. He said Ramanujar would be tall. Based on this, we can imagine how Ramanujar would have been in our mind's eye. See, the one coming, tall, fair, with a rosy-red complexion, strong, with a well-built body, with long arms up to the knees, tall and fair. Look, he is Ramanujar."

Alavandar saw him. "Yes, this is the first one. This is the Yuga Purusha. The Acharya who has come to reform and guide everyone in this Yuga. This is the Yuga Purusha who has come to guide this Yuga. This is the first one," Alavandar gazed at Ramanujar with his own eyes. That Acharya's gaze is the first gift Ramanujar received in his life. What is the greatest thing we can receive in life? It is the merciful glance of the Acharya. Alavandar gazed at him like that. That is Ramanujar's elevation.

Today, look, in Hyderabad, there is the Equality Statue of Ramanujar, 216 feet high, making the world look up in awe. The reason is the Acharya's merciful glance. How great is the Acharya's grace? In the book Subhashita Nivi, Swami Vedanta Desikan states, "A thousand eyes of Shiva, eight eyes of Brahma, and a thousand eyes of Narayana, combined, totaling 1011 eyes, cannot equal the single glance of an Acharya." Alavandar gazed at Ramanujar with his own eyes and thought, "He is the next Acharya. Who will protect this Vaishnavism after me?" He found one. Saying so, he went straight to the Varadaraja Perumal sannidhi. Facing Kanchi Varadan, with folded hands, Alavandar recited a sloka: "Yasya prasada kalaya patiranno bhagavatim bhaktir mukta pradhavati sutam tam devam varadam saranam gato'smi."

"Oh Varadaraja, by whose grace a blind person begins to see, by whose grace a deaf person begins to hear, by whose grace a mute person begins to speak, by whose grace a lame person begins to walk, by whose grace a childless woman conceives a child, I surrender to that Varadaraja. Give this Ramanujar to Srirangam. Give him to our Vaishnava tradition. Ramanujar must separate from Yadhava Prakasar. He must become an Acharya for the Vaishnava tradition. For this, Kanchi Varadan, you must grant your grace," Alavandar surrendered at the feet of Varadaraja Perumal and returned to Srirangam.

Every day, Alavandar prayed to Perumal in Srirangam, "Ilaiyazhwar must come to Srirangam. Ilaiyazhwar must come to Srirangam. He must take on the responsibility of Acharya for Vaishnavism." He continued to pray like this every day.

In this context, what happened? A king ruled Kanchipuram. A Brahma Rakshasa captured the king's daughter. In those days, they used to say that a demon, a Brahma Rakshasa, had captured her. They inquired who could drive away this Brahma Rakshasa. Everyone said, "Yadhava Prakasar is a great magician. He performs mantras. Bring Yadhava Prakasar. He will drive away the demon from your daughter." Accordingly, the king brought Yadhava Prakasar and said, "A Brahma Rakshasa has captured my daughter. Drive him away."

Then Yadhava Prakasar tried all the mantras he knew. The Brahma Rakshasa said, "My dear, I know all the mantras you know. Don't play with me, my dear." Yadhava Prakasar asked, "Are you calling me, a human, a dear?" To that, the Brahma Rakshasa said, "In your past life, you were a dear. You were a dear in Madhurantakam. Some devotees from Srirangam went on a pilgrimage to Tirumalai. Then a small boy, after eating, rinsed his mouth. The water from the mouth rinse of that boy, who was a devotee of Tirumalaiyappar, fell on you, who were a dear. The merit of the water from the mouth rinse of that devotee has caused you to be born as a human. I know your entire history. I know the mantras you speak. If you speak, I will not go. But Yadhava Prakasar, in your group, there is one who is an avatar of Adi Sesha. If he speaks, I will go."

Yadhava Prakasar understood who was being referred to. Because there was someone protected by Perumal himself, Ilaiyazhwar. Therefore, Yadhava Prakasar told Ilaiyazhwar, "Ilaiyazhwar, you speak." Then Ilaiyazhwar came forward. At that time, the Brahma Rakshasa said, "Ilaiyazhwar, if you place both your feet on my head, I will go." Accordingly, Ilaiyazhwar placed both his feet on the girl's head. The Brahma Rakshasa departed. As a sign, a branch of a nearby tree broke and fell. The Brahma Rakshasa had left.

Yadhava Prakasar observed all this. "From now on, I cannot keep Ilaiyazhwar with me. It is known to everyone that he is a disciple who has surpassed the guru. Therefore, Ilaiyazhwar, you need not come to me anymore. Go to whomever you like and learn." Yadhava Prakasar sent him away. This was the second difficulty in Ilaiyazhwar's life. He was learning from someone called a guru, whether he was teaching well or not. Now, the guru himself said, "Don't come." He went straight to his mother and cried, "Mother, the guru said I should not come to him anymore. What should I do, mother?"

Then Ramanujar's mother, Bhoomi Pirattiyar, told Ilaiyazhwar, "I have heard that he teaches Vedanta incorrectly. Why should you go to him? Tirukkachi Nambi, a great soul, is in our town. Become his disciple. Serve Tirukkachi Nambi." Accordingly, Ramanujar went to Tirukkachi Nambi. He brought water from the well and performed service to Perumal. He also spoke with Perumal. He performed service by fanning. Ramanujar, as a devotee of Tirukkachi Nambi, began to serve him.

While this was happening on one side, Alavandar's prayers were somewhat fulfilled. Alavandar was happy because he had prayed to Perumal, "Ilaiyazhwar must separate from Yadhava Prakasar and come to Srirangam." Fifty percent of his prayer was fulfilled; Ilaiyazhwar had separated from Yadhava Prakasar. Now, he must come to Srirangam soon. Alavandar had prayed for this. However, his health deteriorated severely. Alavandar was almost at the point of reaching Vaikuntham. Therefore, Alavandar called his disciple Periya Nambi and said, "Go to Kanchipuram immediately. Bring Ilaiyazhwar here before I die. Because I wish to make him my disciple. He must come here before I die."

If, by chance, Ilaiyazhwar could not be brought, Alavandar had appointed five people. Periya Nambi should perform Pancha Samskara for Ilaiyazhwar. He should initiate him with mantras and imprint the conch and discus on his shoulders. Tirumalai Nambi, who is Ramanujar's maternal uncle and also Alavandar's disciple, should teach Ramanujar the Ramayana. He is in Tirumalai. He should teach Ramanujar the Ramayana. Tirukottiyur Nambi, the meaning of the concluding sloka of the Bhagavad Gita, Chapter 18, Verse 66, should be explained by Tirukottiyur Nambi. Because many people explain this in a slightly different way. I will explain it as it is in my guru parampara. Therefore, Tirukottiyur Nambi should impart the meaning of the concluding sloka to Ramanujar. After that, Tirumalai Andan should explain the Tiruvaimozhi Pasurams of Nammalvar. Alwar Tiruvengada Perumal Arayar should explain the remaining 3000 Pasurams of Tiruvaimozhi, out of the 4000. He should impart the remaining 3000 Pasurams of Tiruvaimozhi. Alavandar appointed five Acharyas and made arrangements for Periya Nambi to perform Pancha Samskara, Tirumalai Nambi to teach Ramayana, Tirukottiyur Nambi to explain the concluding sloka, and Tirumalai Andan to explain Tiruvaimozhi, and Alwar Tiruvengada Perumal Arayar to explain the other 3000 Pasurams. He then sent Periya Nambi.

Alavandar sent Periya Nambi to search for Ramanujar and came to Kanchipuram. Ramanujar was then carrying water from the well. Periya Nambi recited a sloka from Alavandar's Stotra Ratnam, audible to Ilaiyazhwar. The sloka was: "Brahma, Shiva, and others, including Paramaswara, are unable to fully comprehend His glory." Upon hearing these excellent words, Ilaiyazhwar asked, "Who wrote this sloka?" Periya Nambi said, "He wrote half the sloka." Ilaiyazhwar asked, "Who wrote this sloka?" Periya Nambi replied, "He wrote it, and his name is Alavandar."

Ilaiyazhwar said, "Is it possible for me to see him? I have been searching for a great Acharya. He has written an excellent sloka. This sloka describes the glory of God. Is it possible for me to see the one who composed it?" Periya Nambi replied, "He is waiting there to see you." Ilaiyazhwar said, "I am coming." He offered the water to Perumal and took leave of Tirukkachi Nambi. Ramanujar, along with Periya Nambi, started towards Srirangam. They reached the banks of the Kaveri. They could see Srirangam across the Kaveri. But from this side of the Kaveri, they saw a large crowd gathered on the other side. Upon inquiring, they were told that Alavandar had attained Vaikuntham. Alavandar had attained Moksha and gone to Vaikuntham.

Ilaiyazhwar, who had come so close, had arrived just as Alavandar attained Vaikuntham. Periya Nambi had explained everything. Alavandar had already gazed upon you. You did not see Alavandar, but Alavandar gazed upon you and said, "This is the first one," and surrendered to Perumal. Now, Ilaiyazhwar wept profusely. "Alas, I have lost! I have lost! I did not get the fortune to live with Alavandar. That great soul has gazed upon me, but I did not get the fortune to see him!"

Look here, Ramanujar, realizing the greatness of the Acharya, became angry with Ranganathan. He spoke angrily, "This Ranganathan has deceived me like this! Alavandar was in this very place. Ranganathan could have granted him one more day to live. This Ranganathan has deceived me!" Ramanujar said, "If it were my Kanchi Varadaraja Perumal, he would not have done this. Our Perumal would not have done this. This Ranganathan has deceived me." That time, Ramanujar returned without having darshan of Ranganathan. That is Acharya Bhakti. Ranganathan did not give me the fortune to see Alavandar. This is the third disappointment in Ramanujar's life. Look how much Ramanujar struggled in his life! The first disappointment was that Yadhava Prakasar did not teach correctly. The second disappointment was being told, "You go." The third disappointment was finding a guru, but he was not there when he came.

Ilaiyazhwar wept and said, "Perumal has deceived me like this. But at least I have the fortune to see Alavandar's mortal remains before he is cremated. I will see his mortal remains." When he went near, Alavandar's three fingers were folded. After seeing this, Ramanujar inquired, "His fingers are folded. Were they always like this?" The disciples replied, "No, the fingers were straight." Ramanujar then thought, "If they were straight, how are they folded?" So, Ilaiyazhwar pondered if Alavandar had any unfulfilled desires. The disciples said he had three desires.

Ilaiyazhwar asked, "What are their desires?" The disciples replied, "The first desire is that Vyasa, who wrote the Brahma Sutras to explain the Upanishads, also wrote the Brahma Sutras. Bodhayana, a sage, wrote an explanatory commentary on it. Alavandar wished to write an explanatory commentary on Vyasa's Brahma Sutras based on Bodhayana's commentary. This is Alavandar's first unfulfilled desire."

"The second desire is that Nammalvar, who sang a thousand Pasurams of Tiruvaimozhi in Tamil, should have an explanatory commentary written on it. That explanatory commentary should be created through a disciple named after Nammalvar. That is, the person who writes the commentary should be given the name Nammalvar, and through him, an explanatory commentary should be created. This is also Alavandar's unfulfilled desire."

"The third desire is that the sage Parashara, who authored the Vishnu Purana, and Vyasa, who authored the Mahabharata and other Puranas and Brahma Sutras, should have two Acharyas created in their names. Those Acharyas should be created."

Now you might wonder, "Could Alavandar himself have fulfilled this third desire?" Because the first two are difficult. Writing an explanatory commentary on Brahma Sutras requires a lot of time. Writing an explanatory commentary on Nammalvar's thousand verses, and having it written by someone named after Alvar, would also take time. To name two people as Parashara and Vyasa, he could have done it himself. Why didn't he do it? Do you understand the question? Actually, this is very difficult. Even if you name someone Parashara or Vyasa, if they engage in wrongdoings, they will tarnish the names of those sages. Therefore, by selecting good children and giving them those names..."

One must keep, but how to find out if a child is born good or bad? Every child is good when born into this world. Whether they become good or bad depends on their upbringing. Then, they should be named Parasara and Vyasa. They must not tarnish the names given to them. So, he pondered whom to name. Alavandar took these three desires to his heart. Ilaiyazhwar took a vow that he would surely fulfill these three desires. Later, he proved it by fulfilling them. He wrote a commentary on Brahma Sutras called Sri Bhashyam, as Alavandar desired. He also authored a commentary on Thiruvaimozhi based on Bodhayana Vritti. He created an Acharya named Thirukkurugai Piran Pillan. Who is Kurugai Piran? Kurugai means Azhwar Thirunagari. He had a commentary written on Thiruvaimozhi to be researched through an Acharya named Thirukkurugai Piran Pillan. Two Acharyas should be created in the names of Parasara and Vyasa, and they should grow up to be good people. Koorathazhwar was a disciple of Ramanujar. Koorathazhwar had two sons. They were born by the grace of Perumal. They were given the names Parasara Bhattar and Vedavyasa Bhattar. Thus, he later fulfilled all three desires. Ilaiyazhwar, Ramanujar, made this vow. As soon as the vow was made, the three folded fingers straightened. After that, all the rituals that needed to be performed for Alavandar were completed. Ramanujar, after bathing in the Kaveri, returned to Kanchipuram without seeing Ranganathan and began serving Thirukkachi Nambi. Time passed. Then, look, the next disappointment occurred in his life. See, Ramanujar's life was full of such disappointments. He desired many things, but they were not fulfilled. He came and lamented. "If only I had lived with Alavandar, I would have built a bridge to Paramapada." That is, if he had received the fortune of living even for a day with Alavandar, he would have built a staircase from earth to Vaikunta. Everyone could have ascended. He lamented that he did not get the fortune to live like that. This was a great sorrow. "Well, we have the great soul Thirukkachi Nambi. We will serve him." So, Ilaiyazhwar returned to Kanchipuram and began serving Thirukkachi Nambi. He then thought, Thondaradi Podiyazhwar sang a Pasuram: "If one offers the remnants of food eaten, is it not sacred?" He sang that the remnants of food eaten by great devotees are a great fortune and sacred. How does he serve Thirukkachi Nambi Perumal? He talks with Perumal. Ilaiyazhwar desired to eat the leftover food that Thirukkachi Nambi ate. So, he invited Thirukkachi Nambi to his home for a meal. He told his wife Thanjammal, "Thirukkachi Nambi will come to dine today. Prepare the prasadam." Thirukkachi Nambi agreed to come. However, he had gone for a small service at the temple. Thirukkachi Nambi was delayed. So, Ilaiyazhwar went to the temple looking for him. He was walking through the prakaram on this side. Thirukkachi Nambi came out through that prakaram and, thinking that Ilaiyazhwar had invited him to eat, came to Ilaiyazhwar's residence. He ate and then left. Now, Ilaiyazhwar searched everywhere and could not find Thirukkachi Nambi. Nowadays, one would call and ask for their live location to see where they are. Back then, where would one go for live locations? After searching everywhere, Ilaiyazhwar returned. Ilaiyazhwar saw that his wife Thanjammal had just bathed. Ilaiyazhwar asked Thanjammal, who had just bathed, "Why did you bathe now? All the prasadam is prepared." Then she gave a reply that deeply affected Ilaiyazhwar, causing great disappointment. What did she say? "This Thirukkachi Nambi, who came to eat. Well, we are all from the Brahmin community. Thirukkachi Nambi is from the Vaishya community. We invited him to our home and offered him food. After feeding him, I took his leaf with a broom, cleaned the place with cow dung, and then bathed to remove the impurity of feeding him." Hearing this, Ilaiyazhwar broke down. "I desired to eat the leftover prasadam from the leaf of that great soul who dined. You did not give me the fortune to eat the leftover prasadam of that great soul, and instead, you called him low-caste, pushed his leaf with a broom, and then bathed after cleaning the place with cow dung. How great an offense is this! Do you know he speaks directly with Perumal? How could you call someone low-caste?" Ilaiyazhwar was heartbroken. He was disappointed again. Next, he went to Thirukkachi Nambi himself. Then he explained everything to Thirukkachi Nambi. Ilaiyazhwar said, "I have long desired to understand Vedanta. I approached someone named Yadava Prakasar. He gave wrong interpretations and even tried to kill me. Then he drove me away. I thought of asking Alavandar, but I did not get an answer there either. I did not get the fortune to eat your leftover prasadam and gain knowledge. I have some doubts about Vedanta in my mind. You are the one who speaks directly with Perumal. Please ask Perumal and tell me the answers to my doubts." Thirukkachi Nambi said, "Is that all? I will ask and tell you today." That day, Thirukkachi Nambi was fanning Perarulalaperumal and Perundevi Thayar. Then Thirukkachi Nambi asked Perumal, "Perumal, Ilaiyazhwar has some doubts in his mind. Please tell him the answer." "Listen carefully. Ilaiyazhwar did not tell Thirukkachi Nambi what his doubt was. Thirukkachi Nambi also did not tell Perumal what the doubt was. He just said Ilaiyazhwar has a doubt." Then Perumal said six words. The first word: "Agam Eva Param Tatvam." (I myself am the Supreme Truth). Perundevi Thayar asked, "Are you the Supreme Truth?" Perarulalavar, Varadaraja, said, "I am the Supreme Being." First word. Second: "Bheda Eva Cha Jivatma." (The individual soul and the Supreme Soul are different). The individual soul is different from the Supreme Soul. There is a difference between the two. I am not God. God is different, and the individual soul is different. Third: "Upayeshu Prapatti." (Surrender is the means). If this individual soul is to reach God, it must surrender. Prapatti, which is surrender, is the way to reach God. This is the third word. Fourth: "Antima Smriti Varjanam." (Exemption from remembering at the end). One who surrenders does not necessarily have to remember God at the time of death. It does not mean one should not remember. It is not necessary to remember. Even if a surrendered soul forgets God at the end, God will remember and protect. This is the fourth word. Fifth: "Deham." (Body). If one surrenders at the feet of God, they attain liberation at the end of that life. There is no doubt. One who surrenders will not be born again on earth. Liberation is at the end of that life. Sixth: "Purnacharyam Samasraya." (Take refuge in the Purnacharya). Ramanuja, quickly go and take refuge in Periya Nambi. This is the sixth word. So, Ramanuja, "One: I am the Supreme Being. Two: The individual soul is different from the Supreme Soul. Three: By surrendering, one can reach me. Four: Even if a surrendered soul forgets you, I will protect. Five: At the end of that life, you will attain liberation. Six: Take Pancha Samskara from Periya Nambi." This is the command. Ramanujar, who received these six words through Thirukkachi Nambi, accepted it as a command. Ilaiyazhwar hurried towards Srirangam. Because he had already seen Periya Nambi, he knew Alavandar's disciples. He set off towards Periya Nambi. At the same time, the Acharyas of Srirangam said, "You sent Ilaiyazhwar to Kanchipuram after bringing him well. Is this fair? You are the ones who should perform Pancha Samskara for Ilaiyazhwar. The responsibility lies with Periya Nambi." Everyone told Periya Nambi, "You go to Kanchipuram and perform Pancha Samskara for Ilaiyazhwar." Now, Ilaiyazhwar is coming from Kanchi to Srirangam looking for Periya Nambi. Periya Nambi's disciples are coming from Srirangam to Kanchi looking for Ilaiyazhwar. The place where both met was Madurantakam. Once, in 2017, I was going from Kumbakonam to Madurai by car to give a discourse on the thousandth anniversary of Ramanujar in Madurai. At the same time, my Sri Bhashya Acharya, Dr. U.Ve. Karunakarachariyar Swami, was coming from Villur near Madurai towards Chennai after completing a festival. I informed him by phone, "Swami, we will definitely meet on the way to Madurai. We are bound to meet on the Trichy to Madurai route." The Swami insisted. I noted it down and kept coming. I had also told my driver. "If Swami's van comes from the opposite direction, stop." Similarly, when we reached Viralimalai, his Sri Bhashya Simhasana Vimana arrived exactly. Immediately, my driver stopped the vehicle. His driver also saw my car and stopped his vehicle. I got down and went. I prostrated before Swami. He blessed me, saying, "Go and give your discourse well," and sent me off. I went from Viralimalai towards Madurai. He went from Viralimalai towards Trichy and Chennai. While going, I received a call from Swami. He said, "Viralimalai Madurantakam." I asked, "Viralimalai Madurantakam? What does that mean?" I thought technically and said, "Madura means Madurai. Andhakam means nearby. So, Madurantakam means near Madurai. Is Viralimalai near Madurai?" He said, "No, it's not that. The disciple went searching for the Acharya. The Acharya went searching for the disciple. The place where both met was Madurantakam. Here, the disciple came searching for the Acharya, and the Acharya came searching for the disciple. The place where we met was Viralimalai. Is Viralimalai Madurantakam?" So, now, Ramanujar is coming from Srirangam to Madurantakam. Periya Nambi is coming towards Kanchi. Both met at the temple of Karunakaraperumal, the Rama who protected the lake, in Madurantakam. That Perumal is named Erikattha Ramar (Rama who protected the lake). The Acharyas give a sweet reason for this. Our tradition says that Ramanujar is like a lake. The Perumal who protected that lake, Ramanujar, and performed Pancha Samskara is Madurantaka Perumal. Rama who protected Ramanujar, the lake. This was during the British era that a lake was protected. Even before that, he was Erikattha Ramar, the Rama who protected Ramanujar. Now, Ramanujar met Periya Nambi there. Ramanujar prayed, "I need you to perform Pancha Samskara for me." Periya Nambi said, "It has already been done. Shall we go towards Kanchipuram now, or towards Srirangam?" Ilaiyazhwar said, "No, no. Perform it here itself." Then Periya Nambi said, "No, Ilaiyazhwar, either you come towards Srirangam, or both of us should go to Srirangam. Or, if I came towards Kanchi, both of us should go to Kanchipuram. You are asking to perform it in the middle, at Madurantakam. What is the reason?" To this, Ilaiyazhwar replied, "Swami, you do not know about my fate. First, I went to someone, and he gave wrong interpretations of the Vedas. Then he even tried to kill me. Then he drove me away, saying he would not teach me. Next, I thought I would find an Acharya named Alavandar, but he passed away just before I could reach him. Then, there is a great soul named Thirukkachi Nambi. I thought I could eat his leftover prasadam, but my wife, like an unfavorable friend, prevented that opportunity. My fate is like that. If you say you can come to Kanchipuram or Srirangam, I don't know when it will be missed. I do not want to lose this. That is why they say one should not look for an auspicious day for Pancha Samskara. The day we desire to receive Pancha Samskara at the feet of the Acharya is the auspicious day. One should receive Pancha Samskara immediately. But we don't know how our mind will change in the next two days. Today we might feel like performing Pancha Samskara, and two days later, we might think, 'Why should we believe all this in the 21st century? Let's just see what we see, enjoy what we enjoy, eat what we eat, and live life.' We might even leave. If the desire arises, one should do it immediately." There, he received Pancha Samskara. It was then that Periya Nambi, while performing Pancha Samskara, gave an Acharya a Tirunama. It was then that Periya Nambi bestowed the Tirunama of Ramanujar. Until then, he was known as Ilaiyazhwar. Now, Periya Nambi performed Pancha Samskara and gave him the Tirunama of Ramanujar. Anuja means younger brother. Rama's Anuja is Ramanujar. He was given the Tirunama of Ramanujar. Then both came to Kanchipuram. Ilaiyazhwar's residence is in Kanchipuram. Periya Nambi and his wife also came and stayed there. Periya Nambi, his wife, Ilaiyazhwar, Ramanujar, and Thanjammal, the four of them stayed in Ramanujar's residence. Periya Nambi began teaching Ramanujar lessons little by little. Now, Ramanujar's wife quarreled with Periya Nambi's wife over fetching water from the well. Periya Nambi's wife quarreled with Ramanujar's wife. Periya Nambi heard about this quarrel. He reprimanded his wife, "Why did you quarrel with her when we are staying in their house? If we stay here any longer, it won't be good. Come with me." Without informing Ramanujar, he left for Srirangam. Ramanujar, after offering Theertham to Perumal from the well in the Ramanujar temple, came with great anticipation, thinking, "Oh, what lesson will the Acharya teach today? I want to ask him." His wife gave a casual reply, "He has gone to Cochin. He quarreled with me, so he has gone to Cochin." "What? You have committed such a great offense that the Acharya himself has left in anger? Then Ramanujar said, "I have tolerated many of your mistakes. Listen carefully. Everyone will say Ramanujar's wife made him take Sanyasa. Listen carefully. He said, 'I desired to achieve many things on my spiritual path. I wanted the leftover prasadam of Thirukkachi Nambi, but you snatched that opportunity. An incident has occurred in between, which I will tell you now.' Ramanujar said, 'I invited a devotee of Vishnu to my house for food. I told him to eat and went outside. But my wife was not at home. She sent him back, saying there was no food at home. You speak like this to the Acharya's wife and drive away the Acharya. If you drive away the Acharya like this, will we attain a good destiny? You must put an end to the sins you are committing. Therefore, I will take Sanyasa. Because if I stay with you, you will commit more sins and add to your sins. With this, I will take Sanyasa. However, I have not abandoned that woman. I will make arrangements for her for the rest of her life.'"

He sent her back to her parental home, ensuring she lived under her parents' protection, and then Ramanuja went straight to the Ananta Saras tank in Kanchipuram. He bathed in that tank. It is said that those who take sanyasa must stand in water up to their waist and declare loudly, "I have left my home, I have left my wife, I have left my family, I have left my property, I have left my wealth." The belief is that if they say it loudly, they will speak the truth. Therefore, he declared loudly, "I have left, I have left." What did Ramanuja do as dharma? He took sanyasa then. Because living with this wife was no longer beneficial, he took sanyasa. He then said, "Is this Ramanuja's sanyasa? This is a rumor. I have left all relationships, except for my two nephews." Ramanuja had two nephews. That is, some say he left except for Mudaliyandan and Koorathazhvan. Koorathazhvan was not a relative at all; why would he leave him? He has two nephews who are relatives. Except for the relationship of my two nephews, one must leave the relationship of a sanyasi. Except for the two relationships of nephews, I am leaving all other relationships. Who are those two nephews? Ramanuja had two sisters. The son of one sister is Mudaliyandan, and the son of the other sister is Nadathoor Azhvan. He said, "Except for these two nephews, I am leaving all other relationships." Someone nearby asked, "Swami, this is a strange kind of sanyasa, isn't it? Have you heard of anyone leaving all relationships except for two nephews? What kind of sanyasa is this?" To that, Ramanuja replied, "Look, Mudaliyandan and Nadathoor Azhvan are excellent devotees. If we get the company of devotees, it is a great fortune. Would anyone leave the relationship with a devotee in the name of sanyasa? One must leave relationships that are contrary to devotion, not relationships with devotees, under any circumstances." Another person said, "That's not the point, Swami. You say you have left all relationships except for your nephews. If you take sanyasa today, tomorrow someone else will take sanyasa and say, 'I have left all relationships except my wife.' What will happen then?" Ramanuja smiled. "If my wife alone were conducive to my devotion, I would not have taken sanyasa at all," he said. As the Azhwar sang, "A wife who lives with a good husband, children," if she had been devoted, I would have lived a householder's life with that devoted wife. Since that wife was contrary to my devotion, I took sanyasa. However, I will never leave these two nephews who are conducive to devotion." Ramanuja conveyed this later.

Now, after taking sanyasa, Ramanuja came to Alwar Tirunagari, the birthplace of Namazhwar. He bathed in the Tamirabarani and came out. Then, a washerman bowed down to Ramanuja and paid his respects. Ramanuja blessed him. The washerman stood up and said, "Hey Karimara, hey Parankusha, hey Sadagopa, hey Namazhwar, all of you come!" Ramanuja looked and asked, "Why are you calling Namazhwar's names like this, saying 'Hey, hey'?" He replied, "Swami, would I speak disrespectfully of our Azhwar? Azhwar is our family deity. I have four sons, and I have named all four after Azhwar." When he looked, the four sons came and bowed down to Ramanuja. Ramanuja shed tears. When asked why he was crying, the washerman replied, "If my householder life had been good, I would have had many children like this, named them all after Azhwar's many divine names, and called them out with my mouth. I am crying because I did not have a householder life and children to name after Azhwars." Therefore, they say about Ramanuja, "The one who sang the divine Tiruppavai, the maiden, the skilled debater, the lord, the nephew, the younger brother Embār, the prosperous wealthy son Maiyandan, Nambi, Sitchan, why speak of Ramanuja? This vast earth." We call Ramanuja a sanyasi, but he kept some relationships close. He did not leave his two nephews. Ramanuja had a sister, Andal Nachiyar. He was the elder brother to his sister. After that, Ramanuja also had a son. Can a sanyasi keep a son close? Selvapillai of Tirunarayanapuram, that Perumal himself is his son. Edhiraja Sampathkumara. Embār, Ramanuja's cousin's son, Govinda Perumal Embār, he kept close. He kept all these relationships close because they were conducive to devotion. Thus, he took sanyasa and went straight to Kanchipuram, standing before Varadaraja Perumal. He stood before Varadaraja with saffron robes and a staff. "Edhiraja, come," said Varadaraja. "Edhi" means sanyasi. "Edhiraja" means the leader of sanyasis. "Edhiraja, come." From then on, Ramanuja acquired the names Edhirasan, Edhirajar, and Edhindrar. These were divine names given by Varadaraja Perumal. Thus, Ramanuja took sanyasa.

While Ramanuja was a sanyasi in Kanchipuram, his disciple Koorathazhvan from the nearby Kooram came and submitted himself to Ramanuja and received Pancha Samskaram. On this side, Mudaliyandan and Nadathoor Azhvan were Ramanuja's nephews and disciples. Ramanuja was residing in Kanchipuram. Now, Yadava Prakasa thought, "Ramanuja has made such great sacrifices, become a sanyasi, and is shining so brilliantly. We thought of killing him and committed offenses against him. How great a mistake this is!" It is said that when a person gets old, the mistakes made in youth flash back. Yadava Prakasa thought and went to his mother, lamenting, "Mother, I have made a big mistake. What should I do?" After lamenting, he went to sleep that night. Yadava Prakasa dreamt that Kanchi Varadaraja Perumal appeared and said, "Yadava Prakasa, nothing is lost yet. Do penance for the sins you have committed, and then become Ramanuja's disciple." Yadava Prakasa then asked, "What penance should I do for the sins I have committed? I thought of killing him, and I have committed offenses against him. Also, he has become a 'ekadanda sanyasi' (a sanyasi with a single staff), without a sacred thread and without a tuft of hair. Now he must again wear the sacred thread and a tuft of hair and become a 'tridanda sanyasi' (a sanyasi with three staffs). What is the penance for all this?" To that, Perumal said, "You must circumambulate the earth three times." "Circumambulate the earth three times? How difficult that is!" It is like when Vinayaka and Muruga were told to circumambulate the earth three times for the fruit of knowledge, Perumal told Yadava Prakasa, "Go around the earth three times. If you do, all your sins will be washed away. Then become Ramanuja's disciple." Yadava Prakasa said, "Circumambulating the earth three times is difficult." Perumal said, "Don't you understand? The entire world is contained within Ramanuja. Go around Ramanuja three times." Accordingly, Yadava Prakasa submitted himself to Ramanuja and circumambulated him three times. His sins were absolved, and he became Ramanuja's disciple, known as Govindajiyar. In this world, if someone was a guru to another in the early days and later changed their mind and became a disciple to their own disciple, that is Yadava Prakasa. If someone in this world elevated themselves to the point of making their own guru their disciple, that is Ramanuja alone; no one else. Thus, Yadava Prakasa also became Ramanuja's disciple.

Now, in Srirangam, Periya Nambi and other acharyas were holding a consultation. "Ramanuja taught them for some time and then came here. So, we are discussing in Srirangam. We want to manage Ramanuja's sampradaya (tradition)," they said. "But we have not yet brought him here." Periya Nambi said, "No, his wife did not cooperate with that." They said, "He himself has taken renunciation. He has renounced that relationship and is now waiting to work for the sampradaya. So, shouldn't we bring Ramanuja here?" Then Periya Nambi looked and said, "We should bring him, but there is one problem." "What problem? He has become a sanyasi. What problem?" "Kanchi Varadaraja Perumal is the problem. He is not letting Ramanuja go." "Our Ramanuja brings me water from the well every day. I don't want to let my dear child go," Varadaraja Perumal insisted. Now, what did Namb perumal in Srirangam do? Both Varadaraja Perumal and Sriranga Nathan are Perumals. But Varadaraja Perumal had the intention of not letting Ramanuja go. So, Sriranga Nathan called Alwar Tiruvengada Arayar, who sang the Azhwar's verses with music. Namb perumal told him, "This Kanchi Varadaraja Perumal is known as a music lover. If you sing the Azhwar's verses in sweet Tamil, that Perumal will be completely mesmerized. He will agree to give you anything you ask for. Go and ask for Ramanuja and bring him back." Thus, Alwar Tiruvengada Arayar was sent. He immediately went to Varadaraja and said, "I am conducting Arayar Sevai here." Varadaraja was very happy. Perundevi Thayar and Varadaraja Perumal came to his audience hall. They saw Ramanuja, Mudaliyandan, Koorathazhvan, Nadathoor Azhvan, and many other devotees assembled there. Tirukkachi Nambi was fanning Perumal. Now, Tiruvengada Arayar arrived. Varadaraja Perumal said, "Sing the Azhwar's verses. Sing them with music. I am waiting to hear." He then began to sing one by one. "How are you? Who is the one with supreme, supreme goodness? Who is the one who grants unwavering, intelligent goodness? Who is the lord of the unwavering immortals? Who is the one who worships the sorrow-ending, radiant feet with devotion?" Ah, Perumal's body shivered. How Namazhwar sang! What did he sing? "The lord of the unwavering immortals." Immortals are gods. Lord means king. King of gods. Kanchi Devaraja. What a "lord of the unwavering immortals!" Ah, ah. "Sing more, sing more." He continued to sing. Each of Namazhwar's verses fell like sweet honey into Perumal's ears. Hearing the Arayar Sevai, Perumal said, "Now, Arayar, you must give me a reward. 'Govinda, who conquers his enemies, we will sing of you and receive a reward worthy of fame throughout the land.'" Perumal said, "Tiruvengada Arayar, for the Azhwar verses you sang, except for me and Perundevi Thayar, I will give you anything else you ask for. I am waiting to give you anything except myself and Perundevi Thayar." Immediately, Tiruvengada Arayar asked, "Our Ramanuja, our Srirangam Perumal is asking for him. Give Ramanuja to Srirangam." Varadaraja Perumal trembled. "What? Give Ramanuja? I will not give him. I will not give him. Sorry, I misspoke. You can take Perundevi Thayar, but ask for anything else except Ramanuja." Arayar said, "That's not it. We have Nachiyar in Srirangam. We need our acharya. We need Ramanuja. You must send him away." Perumal said, "I will not let my child go. I don't have the heart to send my child Ramanuja away." Perumal cried. Then, nearby, Perundevi Thayar said, "You shouldn't say that. Don't you know? In this Kali Yuga, to correct people and show them the path to salvation, who can do it if not our child Ilaiyazhwar, if not our Ramanuja, if not our Edhiraja? When a child goes to another city for higher studies, parents bless them and send them off, they don't keep the child at home refusing to send them. Our child is going to achieve great things that will make us look up to him. Bless him and send him off." Accordingly, Varadaraja Perumal had no other choice. He said to Arayar, "We give him, we give him. We give our Ramanuja," and sent him off with tears. Ramanuja left, separated from Perumal. Seeing that scene, just as Dasaratha grieved when Rama left him and went to the forest, Perundevi Thayar and Varadaraja Perumal tearfully bid farewell to Ramanuja and sent him to Srirangam. Ramanuja arrived in Srirangam with his disciples. Then, Namb perumal, Sriranga Nathan's utsava murthy, came and welcomed Ramanuja and gave him the title "Udaiyavar." What does "Udaiyavar" mean? It means "owner." "Udaiyam" means property. "Udaiyavar" means owner. Owner of the property. He gave him the title "Udaiyavar," meaning, "You are the owner of Vaikuntam, the eternal realm, and this universe, the realm of play. From now on, whoever you say should attain salvation, I will grant them salvation." Thus, Perumal himself said, "Salvation depends on whether Udaiyavar says yes." The evidence for this is seen later in Ramanuja's history. In the Eedu Vyakyana, our Pillai also narrates this story. In Srirangam, a washerman offered fine clothes to Perumal. The archaka and Perumal wore them, and Perumal shone brightly with the splendid clothes. Ramanuja saw this and brought the washerman to Perumal. "Look, Perumal is shining brightly in the clothes you offered. He is happy. Ask Perumal for whatever boon you wish." The washerman asked, "Perumal, in the Krishna avatar, the washerman who worked in Kamsa's house committed an offense by not giving you clothes. Please forgive him." Namb perumal said, "We have forgiven him." Ramanuja brought him forward. "Why did Perumal forgive him now? What does it matter to you whether he was forgiven or not? This happened in the Dvapara Yuga, in the Krishna avatar, in Mathura. I recommended you, and asked you to ask Perumal for a boon. Why didn't you ask Perumal for salvation?" Ramanuja asked the washerman. The washerman smiled and said, "Ramanuja, why should I ask Perumal for salvation? You are here to give it. When Ramanuja, the visible god, is present, why should I ask Perumal for salvation? Perumal grants salvation to devotees who are full of devotion and knowledge and yearn for salvation. Ramanuja, however, grants salvation if he wishes. Therefore, when your feet are here, why should I seek Perumal's feet?" Thus, Namb perumal gave him the title "Udaiyavar," meaning the owner of everything, and brought him to Srirangam.

Upon arriving in Srirangam, Ramanuja observed the temple rituals. He felt that some things needed to be rectified. So, he sent his disciple Koorathazhvan to obtain the temple keys from Tiruviranga Amudhanar, also known as Periya Kovil Nambi, who was then managing the temple. Ramanuja took possession of the keys and took charge of the entire Srirangam temple administration, reforming the wealth of Tiruvirangan, as if to say, "May it prosper!" in Srirangam.

Many, many services were performed, and arrangements were made for all kinds of worship in Srirangam, in the same way that the ancestors conducted the puja. Look today, only in Srirangam, if the festival is on the tenth, at exactly ten o'clock, the Lord will come. At that time, the festival will be proper. They say, "Ten out of ten, the retinue." Ramanuja did all that in that era. Now, someone has written a book in English for a PhD. Do you know what book? "Managerial Abilities of Ramanuja in Srirangam." This management, which we call administrative management, how Ramanuja demonstrated administrative management in the Srirangam temple a thousand years ago, a PhD research book has been written about it. To that extent, he performed all services in Srirangam. Among them, I will mention just two things. Ramanuja had established what kind of prasad should be offered to the Lord, according to the Agamas. One day, what happened was, Ramanuja came to see Namberumal. The Lord's face was sad, and his nose was red. Ramanuja said, "The Lord has caught a cold and has a fever." Everyone asked, "What is this? How can Ramanuja say this? Can the Lord get a fever?" Ramanuja said, "Only I know that the Lord has a fever. Call Mudaliyandan. Ask him, what prasad did you give the Lord last night?" He replied, "We didn't change anything. It is customary to give curd rice and snake gourd at night. That's what we gave. Did you inquire if there was any change?" Then they said, "We usually give curd rice and snake gourd separately. Yesterday, we mixed curd rice and snake gourd and gave it." "Oh dear! That cold will not be tolerated by the Lord. Due to that cold, he caught a cold and got a fever." Immediately, Ramanuja, in a panic, called his disciple Karudavahana Pandithar and established Dhanvantari in Srirangam. He is still there today. He established Dhanvantari in Srirangam, prepared a decoction, offered it to Dhanvantari, and gave that decoction to Namberumal. The Lord's fever went away. What do we ask? "Can the Lord get a fever?" We keep asking this, and that's why the Lord doesn't talk to us. But he believed the Lord had a fever and gave him medicine. This is one thing. Another interesting incident. In Srirangam, there is the Adhyayana festival, meaning the Azhwar's pasurams should be recited before the Lord. Thirumangai Azhwar first started this. For Nammalwar's pasurams, for ten days, the Lord should listen. But later, this practice fell into disuse. After that, during the time of Nathamunigal, he revived the Azhwar's pasurams. He arranged for the Lord to listen to the pasurams of Azhwars other than Nammalwar for ten days, called Pagal Pathu, and Nammalwar's pasurams for ten days, called Ra Pathu. However, even then, there were many administrative difficulties. Some people said, "No, no, these pasurams should not be recited in the temple." When asked why, they said, "Azhwars belong to all castes. Can their songs be recited in the temple?" Ramanuja said, "It is not important which caste a devotee belongs to. If they have sung with devotion, if they have sung the Lord's praise, then regardless of who sang it, it must be recited in the temple." They said, "Not only that, but it's okay if they sing in Sanskrit. They are singing in Tamil." Ramanuja said, "The language is not important. What is important is the devotion expressed in it. If sung with devotion, regardless of who sang it or what language it is, it must be recited in the temple." We say today, "Tamil should enter the sanctum sanctorum." Ramanuja, who brought Tamil into the sanctum sanctorum a thousand years ago, didn't stop there. After listening to this, clap your hands. Don't clap now. What did Ramanuja do? During the Lord's procession, it was customary for those who recited Vedic hymns (Veda Parayanam) in Sanskrit to always follow behind the Lord. Ramanuja said, "Those who recite Azhwar pasurams, the Tamil Veda Parayanam, should go in front of the Lord." Today, in the temple, you see, the Sanskrit Veda Parayanam follows behind the Lord, and the Tamil Veda Parayanam goes in front of the Lord. Because the Sanskrit Vedas are searching for the Lord, but not explaining clearly. Only the Azhwar pasurams, the Tamil Vedas, clearly tell us about the Lord. So, let this go in front, and that go behind. The Sanskrit Veda goes behind the Lord, and the Lord goes behind the Tamil Veda. He arranged for the Lord to follow behind the Azhwar pasurams. This is still happening today. In this way, he performed many services in Srirangam. Furthermore, as per Alavandhar's wish, now his studies. He has been given five Acharyas. He received Pancha Samskara from Periya Nambi. After that, he began to learn Nammalwar's Thiruvaimozhi pasurams from Thirumalai Andan. Thirumalai Andan recited Nammalwar's Thiruvaimozhi pasurams to Ramanuja and explained the commentary. Now, the next problem arises. It seems like you are going to tell one disappointment after another. Now, with Thirumalai Andan, Nammalwar's pasurams are explained in one way, and Ramanuja gives a new meaning. I will give two examples. Nammalwar sings, "Narayan came and interacted with Nammalwar. How is the experience of those two together? Like honey and honey mixed, milk and milk mixed, ghee and ghee mixed, sugarcane juice and sugarcane juice mixed, nectar and nectar mixed. The Lord Madhusudhana, my Lord, and I have all merged within ourselves." Nammalwar and the Lord experienced being together. Thirumalai Andan explains this to Ramanuja: "Like honey mixed with honey, milk mixed with milk, ghee mixed with ghee, sugarcane juice mixed with sugarcane juice, nectar mixed with nectar, the Azhwar says, 'I and the Lord merged.'" Ramanuja said, "Can this be interpreted differently?" Thirumalai Andan asked, "What new meaning are you going to give?" Ramanuja said, "It's not like that. What's surprising about milk mixing with milk? What's surprising about ghee mixing with ghee? This song should not be understood that way. It should be understood as if honey, milk, ghee, sugarcane juice, and nectar were all mixed together in a single vessel at the same time, forming a panchamrita, and I and the Lord merged." Thirumalai Andan looked and said, "Like Vishwamitra creating heaven anew, you are creating new meanings. You should only listen to what I say." Another instance. Nammalwar sings, "The Lord, who bestows grace on devotees, will bestow grace on his servants according to our destiny." The Lord will bestow grace on us according to our destiny. What is destiny? It means that just as you are listening to me now, it is according to destiny. The Lord will bestow grace. That is the same fate. He gave that meaning. Ramanuja said, "No, no, this should not be understood that way. Here, 'vidhi' means command. When the Lord says, 'I command this, you do it,' do we say that? That's what we call 'vidhi' here. It means command. The Lord will bestow grace on us. How? According to our destiny, as we command. The Lord will descend and bestow grace as commanded by the devotee." Thirumalai Andan looked and said, "You are giving your own meanings. Don't come to me for lessons. Go away." So, Ramanuja left from there. After that, Thirukkotiyur Nambi met Thirumalai Andan. He asked, "Are the lessons going well?" He replied, "They are going well. If I give one meaning, he gives another. How can I teach him?" Thirukkotiyur Nambi asked, "What meaning did he give?" He explained how Ramanuja gave meanings. Then Thirukkotiyur Nambi said, "All these are meanings that Alavandhar achieved. You were not present for the lesson that day. The meaning that Alavandhar spoke will come from his mouth, but a meaning that Alavandhar did not speak will not come from Ramanuja's mouth. This is the meaning that our Acharya Alavandhar spoke." Immediately, he thought, "Then I don't even know the meaning Alavandhar spoke. How does Ramanuja know?" So, Thirumalai Andan now calls Ramanuja again and says he will teach him. But there is only one question: "You have never seen Alavandhar. Alavandhar has seen you. But how do you know only the meanings that Alavandhar spoke?" Ramanuja replied, "Am I not like Ekalavya to Alavandhar? Just as Ekalavya gained knowledge from Drona without seeing him, I am like Ekalavya to Alavandhar." After that, Thirumalai Andan completed the lessons of Thiruvaimozhi, Bhagavat Vishayam. Then, he received services like grinding sandalwood from Azhwar Thiruvengada Perumal Arayar and obtained the remaining 3000 pasurams and their explanations from him. Ramanuja. Now, how many Acharyas? Periya Nambi, Thirumalai Andan, Azhwar Thiruvengada Perumal Arayar. Next, the fourth Acharya, Thirukkotiyur Nambi. From him, he had to receive the meaning of the final verse, the 66th verse of the 18th chapter of the Bhagavad Gita: "Sarvadharman parityajya mam ekam sharanam vraja Aham sarva papebhyo mokshayishyami ma shuchaha." To receive this meaning, Ramanuja went to Thirukkotiyur. But Thirukkotiyur Nambi, each time, told Ramanuja to come the next time, come the next time, giving some reason, and made him wander 17 times. 17 times Ramanuja went and prayed, but Thirukkotiyur Nambi did not impart the meaning of the final verse. Only on the 18th time did he impart the meaning of the final verse. That is, realizing that there is no other way to reach God, firmly establishing in the mind that God himself is the way to reach God, and surrendering at God's feet. If we surrender to the Lord, he will absolve all our sins and grant liberation. This science of surrender. So, we are not going to reach God by doing something new. We fall at his feet, and by his grace, we reach him. This surrender is the essence, the central theme. Thirukkotiyur Nambi taught this to Ramanuja. After teaching, he said, "Son, I made you wander 18 times. If anyone comes, you should make them wander at least 28 times before imparting the teaching. Don't just tell them everything as soon as they ask." Ramanuja said, "Okay, okay," and left. Ramanuja, trembling. I am telling this as it is in the Guru Parampara. If there is anything different, please do not ask me. You should ask those who tell a different version. Because someone said, "I have told what happened. The lawyer has told what did not happen. Let the judge tell what is to happen." Similarly, I am telling what is in the Guru Parampara. What is not in the Guru Parampara will be shown on TV. It is left to your judgment to decide what is right and what to take. There is no room for repeated questions and debates here. In Thirukkotiyur, there is a Narasimha shrine called Thenkalvan Sannidhi. Ramanuja went to that shrine. He said, "Come, all who have the desire." From the Thenkalvan Sannidhi, he told everyone the meaning of the final verse. He said, "You too, go to an Acharya, receive Pancha Samskara, and surrender. If you surrender, you can attain liberation." He revealed this secret to everyone there. Knowing this, Thirukkotiyur Nambi came there. He came and asked Ramanuja, "Son, I told you to test and then teach. You just called everyone who had the desire and told them the meaning. How can you disobey the Acharya's word? Why did you do this?" To this, Ramanuja replied, "Before you impart the teaching, you test a lot. What caste are they born in? How much have they studied? How many services have they performed so far? What knowledge do they have? Do they know Yoga? Do they know Jnana? Do they know Dhyana? After checking all this, if a person has to come, then those who are already coming to spirituality are few. If you filter those who come and tell them, 'You don't have this, you don't have that, go away,' then no one will come to God." Then Thirukkotiyur Nambi asked, "So, you are saying to teach those who are not qualified?" Ramanuja said, "I am not saying that. But the criteria you have set so far, like what caste they are born in, whether they are male or female, educated or uneducated, poor or rich, these should not be considered qualifications. Desire should be the qualification. If someone has desire, then regardless of their caste, they should be taught. So, if Kannan says, 'Two drops of tears fall from the eyes,' does it matter if they are male or female? What caste they are born in? What language they speak? Are they poor or rich? Educated or uneducated? Do they desire Vaikuntham? Do tears fall from their eyes? Desire is the qualification. I will tell it to all who have desire." He taught through the path of one. "The elders, with the grace of the great Acharya, have shown the world that those who have desire can attain God." He spoke and received the boon. Later, Ramanuja broke this boundary. Until then, they looked at caste, knowledge, status, male or female. But Ramanuja only looked at whether there was desire or not. If there is desire, anyone can attain God. "What sin is there? What birth? Those who stood in any state, that sin, that birth, that state, will embrace us. Brahmins, untouchables, all who stood in the boundaries, even those who were distressed, can attain the Lord." Thirukkotiyur Nambi said, "What you have said is all good. But because you disobeyed the Guru's word, you are going to hell. You have shown the way to liberation to so many people. Because you disobeyed the Guru's word, you will go to hell." Ramanuja happily said, "Now, if so many people are going to go to heaven by listening to the secret you told, then even if one person goes to hell for the sake of so many people attaining liberation, it is okay." Ramanuja said to Thirukkotiyur Nambi, "Emperumanare!" The Lord is Emperuman. You have more compassion than him. You will not go to hell. Thirukkotiyur Nambi said, "I performed this play only to show your compassion to the world. From now on, this tradition will be called 'Emperumanar Darshanam' in your name." Thus, Thirukkotiyur Nambi bestowed the title 'Emperumanar' on Ramanuja. So, look, there is an Acharya, Thirumalai Nambi, his uncle. He named him Ilaiyazhwar. Periya Nambi named him Ramanuja. Thirukkotiyur Nambi gave him the name Emperumanar. Thirumalai Andan gave him the name Sadagopan Ponnadi. Ramanuja learned Nammalwar's pasurams from Thirumalai Andan. Seeing his devotion to the Azhwar, Thirumalai Andan gave him the name Sadagopan Ponnadi. Azhwar Thiruvengada Perumal Arayar gave him the name Lakshmana Muni. Because Lakshmana...

He performed service for the king like Rama performed service for his father. Therefore, he was given the name Lakshmana Muni. So many titles were bestowed upon Ramanuja. Now Ramanuja is returning to Srirangam. Ramanuja continues to perform service. But some people who lived in Srirangam were jealous of Ramanuja. For every good deed, there will be a few people in every town who dislike anyone who does good. They will plot to destroy the one who did good. The second attempt to destroy Ramanuja. The first attempt was by Yadava Prakasar, who eventually became a disciple. The second attempt was by some people in Srirangam. They planned: "Ramanuja will come for alms. When he comes for alms, mix poison in that alms." A woman, in the same way, came and offered alms to Ramanuja in an alms bowl. She gave him poisoned food. But her conscience did not allow it. Crying, she fell at Ramanuja's feet, prostrated, and left. Then Ramanuja thought, "If she is crying and prostrating, it means something poisonous or something has been mixed." He did not eat that food. But Ramanuja, who did not eat the food, said, "I am going to fast." He decided to fast and give up his life. This is called Prayopavesam. They asked, "Why should you die by fasting?" Do you know what Ramanuja's answer was? "A sanyasi should never hurt anyone's mind. If one person's mind is so hurt that they want to kill me, it means my actions have affected their mind. A sanyasi who has hurt another's mind is not fit to live." He decided to give up his life. Hearing this news, Thirukkotiyur Nambi came from Thirukkotiyur to Srirangam. He stood on the sand of the Kaveri. It was 12 noon. Knowing that the Acharya had arrived, Ramanuja ran and prostrated before Thirukkotiyur Nambi on the sand of the Kaveri. He prostrated. He should have said, "Acharya, get up." But Thirukkotiyur Nambi remained silent. It was high noon, the sand of the Kaveri was very hot, it was impossible to walk even with bare feet. In that heat, Ramanuja prostrated on his stomach and prostrated. He did not get up until the Acharya told him to. Ramanuja's disciples saw all this. "Oh no, Ramanuja's body is withering like a rose flower left in the sun. We must stop it, we must stop it," they thought. But they were afraid. "If we stop him from prostrating to his Acharya, will we incur sin?" they feared. They were afraid to go near. At the same time, they felt sorrow, "Alas, Ramanuja is suffering like this." One disciple, Kidambi Aachaan, could not bear it. He went straight to Ramanuja, lifted him, and held him in his lap. He looked at Thirukkotiyur Nambi and cried, "Swami, do you have any compassion in your heart? Can you scorch a rose like this in the sun? Is this fair?" Kidambi Aachaan cried. Thirukkotiyur Nambi said, "I was waiting for you." "I was waiting for you? I don't understand," he said. Thirukkotiyur Nambi said, "I heard that poison was mixed in Ramanuja's food. Therefore, from now on, someone must cook food for Ramanuja separately in the kitchen. But how should the cook be? They should think, 'Even if my life is lost, Ramanuja must live.' You are such a person. You lifted Ramanuja, thinking his body should not perish, even if you were cursed by your Acharya. You are the one we need. Even if someone mixes poison, you would rather die by eating it than see Ramanuja die." Thus, Kidambi Aachaan was appointed for the kitchen. Following Kidambi Aachaan, Kidambi Appullar came later. His disciple was Vedanta Desikan. Therefore, Desikan often said, "Look in my books, you will find the fragrance of Ramanuja's kitchen." "The fragrance of our kitchen, which is dedicated to Ramanuja, is present in our words and verses. Because I learned from Kidambi Aachaan's lineage," he said with pride. Thus, Kidambi Aachaan was appointed for service. Furthermore, Ramanuja resided in Srirangam and defeated many scholars in debates. There was a scholar named Yagnamurthy. Ramanuja debated with him for 18 days. On the 18th day, by the grace of Varadaraja Perumal, he defeated Yagnamurthy in the debate. Later, Arulalaperumal Emberumanar became Ramanuja's disciple. Then, he clearly explained the meanings of the Vedas to everyone. Everyone thought that only a few people could attain moksha. Because a verse in the Vedas says, "Not by progeny, not by wealth, only by renunciation is immortality attained." They interpreted this to mean, "Only by renouncing everything and becoming a sanyasi can one attain moksha." Seeing this, some people interpreted it further: "Yes, yes. In those days, it was customary for only men born in the Brahmin caste to become sanyasis. If the Vedas say that only sanyasis attain moksha, then only men born in the Brahmin caste can become sanyasis. So, who can attain moksha? Only men born in the Brahmin caste can attain moksha." Ramanuja saw this. "Does the Vedas ever discriminate like this? Does God ever discriminate based on birth in a specific caste, and only men?" he asked. "Moksha can be attained by everyone," he said. They asked, "We are not saying this, the Vedas say that only Brahmin men can attain moksha." Ramanuja said, "It should not be understood that way. The renunciation and sanyasa mentioned here are not about leaving home and becoming an ascetic. Of course, that sanyasa exists, and we are not denying it. But here, the Vedas say that by renouncing and practicing detachment, one can attain moksha. This is not that detachment; it is a special renunciation, a special sanyasa." "What kind of sanyasa?" they asked. "It is the responsibility of protecting oneself. This is not my responsibility; the responsibility of protecting me lies with God." That is called Saranagati, surrender. What is Saranagati? It is the responsibility of protecting oneself is not mine; the responsibility of protecting me lies with God. Niyasam means to surrender. Sanyasam means to surrender well. Surrendering oneself at the feet of God, saying, "From now on, I will not take care of myself. You are the owner, I am your property. Take care of me and grant me moksha." Waiting for Him, that responsibility is renunciation. This is the renunciation. To explain this further, you must have heard many discourses on YouTube. Earlier, they used to put a disclaimer: "The responsibility for any inappropriate remarks made by the speaker lies solely with the speaker. Our channel is not responsible. If anyone is offended, send a voice message on WhatsApp and scold him. We are not responsible." Like that, "Disclaimer of responsibility." Similarly, if I am to attain moksha, it is not my responsibility; it is Narayana's responsibility. This is Saranagati. This is renunciation. This is sanyasa. This can be done by Brahmins, Shudras, men, and women. Everyone can attain moksha. Ramanuja showed this. That is why Bharathidasan sang a song about Ramanuja, not Bharatiyar. Bharathidasan sang about Ramanuja: "When moksha was the property of a few, did this Tamil land, by its accumulated merit, give birth to Ramanuja? For a time, it was thought that only a few could attain moksha. But Ramanuja came and showed that moksha is not the property of anyone's father. He showed that everyone can attain moksha, as a result of the accumulated merit of this Tamil land, Ramanuja incarnated on this Tamil soil and showed that everyone can attain moksha based on the Vedas." So, practice Saranagati. If you practice Saranagati, everyone can attain moksha. He not only preached this but also demonstrated it. In Srirangam, on the day of Panguni Uthiram, along with his disciples, when Emperumanar was with Sriranga Nachiyar, Ramanuja went and surrendered. They say history repeats itself. Have you heard that historical events repeat themselves exactly? It happened exactly in Ramanuja's life. Rama in Ramayana is about to go to the forest. Then Rama and Sita argue. Sita wants to go, Rama says no. Lakshmana was waiting outside during the argument. When Rama and Sita reconciled and Rama called Sita, as Rama was about to go to the forest, Lakshmana, on behalf of Sita, surrendered at Rama's feet and asked for the privilege of serving in the forest. Rama granted it. We see that Lakshmana was taken along. This event of the Treta Yuga was repeated in the Kali Yuga. The event that happened in Ayodhya happened in Srirangam. That Rama is Emperumanar in Srirangam. That Sita is Sriranga Nachiyar in Srirangam. That Lakshmana is Ramanuja here. Just as Rama and Sita argued, in Srirangam, during the Mattiyadi festival on Panguni Uthiram, there is an argument between Perumal and Thayar. Just as Lakshmana waited outside until this argument ended, Ramanuja also waited outside. When the argument ended and they came together, Lakshmana surrendered. After the Mattiyadi festival, when Perumal and Thayar were together in the Panguni Uthiram mandapam, Ramanuja went and surrendered. Lakshmana surrendered to Rama on behalf of Sita. Ramanuja surrendered to Perumal on behalf of Thayar Sriranga Nachiyar. Lakshmana asked for the privilege of serving. Ramanuja also asked for the same privilege of serving. But there is one difference. Lakshmana asked for the privilege of serving only himself. Ramanuja asked for the privilege of serving all of us, all those who say, "I am a servant of Ramanuja," to serve God with the Goddess in Vaikuntam. The Lord has promised to grant it. "You reside happily in this Ranga," the Lord granted to Emberumanar. Manavala Mamunigal has recorded this in the Aarthi Prabhandham. The promise Perumal gave to Ramanuja: "I will grant service to all those in this world who say, 'I am a servant of Ramanuja.'" Lakshmana asked for one person. Ramanuja obtained it for all of us together and received that privilege of service. This is his unique greatness. Thus, he performed many services in Srirangam. He established the Visishtadvaita philosophy. In it, even though we say "I and Perumal are one," it is correct. In the tradition of Emberumanar, one can say "I am God" because God resides within me as the inner controller. We are the body for God. Just as the soul is within the body, God is within the soul. Since God is within me, I can say "I am God." At the same time, we are the body, and God is the life, the soul. Since the body is different from the life, it is also correct to say that God is different from us. It's like when we are thirsty, we ask someone to bring water. They bring water. Do you say they brought a pot or water? The pot contains water, but what did they bring in their hand? A pot. But when asked, they say, "I brought water." Why do they say "I brought water" when they only brought the pot? Because the pot that contains water is called water. Similarly, the soul can be like a pot, and the Supreme Soul can be like water within it. The soul can be called the Supreme Soul because it contains the Supreme Soul. But does the pot and water become one? No. Do the soul and the Supreme Soul become one? No. Therefore, saying they are different is also correct. Saying they are one is also correct. Everything is one, that is Advaita. Everything is different, that is Dvaita. From the perspective of the body-soul relationship, everything is one. But at the same time, the body is different, and the souls are different. Therefore, the soul is different, and the Supreme Soul is different. Ramanuja is the one who taught this principle to the world. That is why our Acharya, Asukavi Villur Swami, Ezhuthpathi Sannavathi, composed 96 verses about Ramanuja. He says that only Ramanuja could explain Visishtadvaita. Because who is Ramanuja? Adishesha, the serpent. There is Advaita between the serpent's eye and ear, because the serpent's eye is its ear, and its ear is its eye. Advaita. The tongue is split into two. So, he has Advaita between the eye and ear, and Dvaita in the tongue. That is why he accepted Advaita in the correct measure and Dvaita in the correct measure and gave Visishtadvaita. "Advaita for the ears, not Dvaita for the tongue. The yogi who knows this explained Visishtadvaita." He gave this wonderful tradition. He continued to perform many more services. Ramanuja went to Thirukkurungudi Divya Desam. There, Perumal asked Ramanuja, "I have incarnated so many times and tried to preach to people, but they did not reform. But when you spoke, everyone reformed and came. What is the secret of your success?" Perumal asked. Ramanuja said, "If you ask me like this, I will not tell you. Give me the status of Acharya, make me sit as Acharya, and ask me as a disciple. Then I will tell you." Accordingly, Perumal gave Ramanuja the Acharya peetham. Perumal stood below. Ramanuja said, "I taught the eight-letter mantra to Perumal. Ramanuja said, 'When you taught, it did not work. When I teach, it works. Why? Because when God teaches, he says, 'I am great, I am great,' and it doesn't work. But when I teach, I say, 'He is great, He is great.' Only when someone else comes and says 'He is great' does it work.' 'Born in various wombs on earth, even though our Madhavan is visible, the world that cannot see Him, when the great Ramanuja appeared, then good knowledge flourished, and Narayana was seen.' In this way, he united everyone at the feet of God. After that, one day, Ramanuja was explaining Andal's Pasuram, "Naaru Narumpozil," to his disciples. Ramanuja said, "Naaru Narumpozil, I vowed 100 pots of butter to Malirunjolai Nambi and offered them. I promised 100 pots of Akkara Adisil." Andal, in her time, could not offer them to Thirumalirunjolai Kallazhagar. Ramanuja saw that. "I will perform that service," he said. Ramanuja went to Thirumalirunjolai. There, he offered 100 pots of butter and 100 pots of Akkara Adisil on behalf of Andal to Azhagar. Not only did he offer them, but he then went straight to Srivilliputhur. He went to Andal's shrine and stood before Andal. "Mother, are you satisfied? Mother, you desired 100 pots of butter and 100 pots of Akkara Adisil. I have offered them to Azhagar. Are you satisfied?" Andal asked, walking towards Ramanuja from the sanctum sanctorum, "Are you my elder brother?" Because only an elder brother would see what his younger sister desires and perform the service for her. "Have you performed this service for me like an elder brother?" From this, even though Andal was earlier in time and Ramanuja was later in time, Ramanuja is called the elder brother, and Andal is called the younger sister. The temple of the elder brother is Ramanuja. Because of his devotion to Thiruppavai.

He is praised. You also know that history. Beyond that, the discourse on Tiruvaymoli. Namalvar, to all his disciples, in Tiruvaymoli, on the topic of Tiruvengadam and Tiruvengadamalai, Ramanujar used to impart the verses. It is then that this verse comes: "Sindhu poomahizhum Tiruvengadathu anmel pugazh kaarezhil annale." That is, the flowers are scattered on Tirumalai. The Alwar sang this. Then, it is said that Tirumalappan came before Ramanujar. He said, "There is a song called 'Sindhu Poo', but there are no scattered flowers." This is because Tirumalai was a very forested area then. There would have been many wild animals. Therefore, many were afraid to go to Tirumalai. Hence, he said, no flower rain was scattered. Then Ramanujar said, "Someone from the assembly should go and fulfill the Alwar's wish right now. Go to Srirangam, set up a garden, and offer flowers to the Lord." Then, from Ramanujar's assembly, a disciple named Anantazhvan set out. He went to Tirumalai, set up a garden and a pond. Even today, there is a garden called Anantazhvan's garden on Tirumalai. Flowers are sent to the Lord from there. Thus, for the Lord, for Tirumalappan, he made arrangements for flower service. After arranging everything, Ramanujar still had the thought, "We haven't gone to Tirumalai yet." Therefore, Ramanujar set out for the pilgrimage to Tirumalai, heading towards Tirumalai. On the way, he saw that the path to Tirumalai was not understood by their group. A farmer was drawing water from a well in the field. Ramanujar asked him, "How do I go to Tiruvengadamalai?" He said, "Go north like this." Ramanujar bowed to the farmer who had drawn water. Everyone asked, "What is this, Swami? You are bowing to this farmer?" He replied, "Those who guide the way to Vaikunta are called Amanava Purushas. Tirumalai is called the Vaikunta of Kali Yuga. This farmer has shown the way. He is an Amanava Purusha." Thus, Ramanujar bowed and paid respects to the farmer drawing water from the well and proceeded to Tiruvengadamalai. However, upon reaching Tirumalai, Ramanujar refused to step on the mountain. This is because it is said that the mountain itself is the form of the Lord. Therefore, he said, "It is not proper for me to step on this mountain." Ramanujar said he would not climb and stayed at the foothills of Tirumalai, offering blessings to the Lord. Now, he needs to study the Ramayanam there. Tirumalai Nambi, who is serving there, is one of the four Acharyas. He needs to study the Ramayanam from Tirumalai Nambi. Tirumalai Nambi, it seems, came down to Lower Tirupati. Even today, there is a tamarind tree in Lower Tirupati. Vaishnavites always like tamarind trees. This is because it was under a tamarind tree that Namalvar was present. The Lord's temple under the tamarind tree. Tamarind rice is so sweet, isn't it? Because it is the essence of the Alwar. Namalvar was seated under the tamarind tree. On Tirumalai, under the tamarind tree, Tirumalai Nambi gave a year-long discourse on the Ramayanam to Ramanujar. To be told the Ramayanam for a year, he is said to have expounded the same Ramayanam 18 times. Ramanujar heard 18 discourses on the Ramayanam from Tirumalai Nambi in Lower Tirupati. It was then that Govinda Perumal, Ramanujar's nephew, who was reformed and served by Tirumalai Nambi, was with him. He is also the Acharya known as Embar. He also joined Ramanujar. Both of them heard the Ramayanam discourse from Tirumalai Nambi. While listening, suddenly one day, what happens is that the fragrance of green camphor, saffron, flowers, and tulsi suddenly wafted. "What is this fragrance wafting?" he asked, turning around. Tirumalai Nambi told Ramanujar that the Lord himself had come and sat on a large boulder to listen to the Ramayanam. "Ah, the Lord!" Ramanujar ran towards him. The Lord disappeared. Only the Lord's divine feet remained on the boulder. Ramanujar installed it in Lower Tirupati even today. This is because many people may not be able to climb the mountain. Today, we travel by car and bus, Ramanujar did not expect this. He, who refused to step on the mountain, therefore, for those who cannot climb the mountain, he installed it there, saying, "You can worship here on this boulder." After the Ramayanam discourse, Ramanujar obtained the divine forms of Rama, Lakshmana, Sugriva, Angada, and Hanuman. Some devotees brought and offered them. He wished to install them higher up. Therefore, Ramanujar asked, "Can I climb the mountain by crawling?" They said, "In those days, devotees did not even come to Tirumalai. If you crawl and climb, it will seem like this is how one should climb, and other devotees will not come." Therefore, they convinced him that it was not wrong to climb the mountain if it was absolutely necessary. The Lord also said, "Those who come to Vaikunta step on Adishesha and sit on the Lord's lap. It is not wrong. Climb." Therefore, Ramanujar climbed to the top of Tirumalai and installed Rama with Sita, Lakshmana, and Hanuman in the sanctum sanctorum. Even today, you can see them in the sanctum sanctorum of Tirumalai. Rama, Lakshmana, Sita, and Hanuman are seated there. Vibhishana, Sugriva, and Angada were installed by Ramanujar near the kitchen. They are also on the mountain. Thus, Ramanujar ascended the mountain. But do you know what the one who came did? He observed a fast for three days without food or water. When asked, "Why did you come to the mountain? Didn't you eat?" He replied, "If I consume food or water, I will have to relieve myself on the mountain. Can I do that on this mountain, which is the form of the Lord?" For three days, he observed a fast on Tirumalai. Thus, Ramanujar performed service. Then a small controversy arises. What is the controversy? Is the one on Tirumalai the Lord or another deity? A big controversy. This is because the conch and discus were in front of the Lord. But the Lord gave them to King Thondaiman and kept them. Therefore, the Lord is without the conch and discus. He gave them as a sign to his devotee. Hence, who is this? There was a big debate in the assembly of Yadava Raja, who ruled there. But the opposing debaters did not agree. Therefore, Ramanujar said, "Bring all the weapons of the deity you say he is. I will place the weapons for him. Whatever his weapon is, he will take it himself." Accordingly, each person brought their respective weapons. The doors were closed. The next day, when the doors were opened, the conch and discus offered by Ramanujar were held aloft. Not only then, but even today, Tirumalappan is seated with the same conch and discus offered by Ramanujar. Therefore, Ramanujar acquired the name "Perumal who gave the conch and discus to his father." For Ramanujar, "Appan" means Tirumalappan, "Sangu" means conch, and "Aazhi" means discus. Thus, Ramanujar acquired the name "Perumal who gave the conch and discus to his father." Beyond that, Ramanujar had to compose the Sri Bhashyam. He had to fulfill Alavandar's wish. For that, he needed the source text, the Bodhayana Vritti, which is an explanation. This is because Vyasa wrote the Brahma Sutras. Bodhayana wrote the Bodhayana Vritti to explain it. Ramanujar walked all the way to Kashmir. With his disciple Kurattazhvan, he went to Kashmir and obtained the book, the Bodhayana Vritti, from the library there. He read only one chapter of that book. They said, "That's enough," and took the book and left. Now, Ramanujar had a big problem. There are four chapters, and he only took one. But they have taken the book. How to know and write the remaining three chapters? His disciple Kurattazhvan said, "Swami, forgive me. While you were sleeping, I read and memorized the remaining three chapters. Shall I recite them here, in the middle of the Ubhaya Kaveri, in Srirangam?" Ramanujar, saying, "I have benefited from what you have nurtured," embraced Kurattazhvan. After that, returning to Srirangam, as Kurattazhvan recited the ideas from the Bodhayana Vritti, Ramanujar composed the wonderful book called Sri Bhashyam based on it. After that, he created the Acharya named Tirukkurukaippiran Pillan. In his name is the name of Namalvar. Through him, he created the explanatory commentary for the 4000 verses of Tiruvaymoli, which was celebrated by the 4000 great sages. Ramanujar named his children Parashara Bhattar and Vedavyasa Bhattar. Everything was going well. Then, a Chola king came to rule the Srirangam region. That Chola was a staunch Shaivite. Therefore, he thought he should destroy all those who followed other creeds. There is no need to destroy another religion for one's own religion to survive. It is enough to proclaim the greatness of one's own religion. Similarly, there is no need for one country to destroy another country to survive. There is no need for one person to destroy another person to survive. But he thought, "Ramanujar is spreading Vaishnavism. Therefore, Ramanujar himself must be killed." He planned to kill Ramanujar. It is not customary to mention his name. Considering his sin, but upon hearing this news, Kurattazhvan, Ramanujar's disciple, went to the Chola's assembly in Ramanujar's attire, with his saffron robes and staff. Periya Nambi, who was also Ramanujar's Acharya, also went. Ramanujar left for Tirunarayanapuram, Melkote, in Karnataka, wearing a white dhoti. Now, Kurattazhvan, who went there, and Periya Nambi, had their eyes gouged out by the Chola king. Periya Nambi died. Kurattazhvan, having lost his sight, stayed in Azhagar Malai, Tirumalairuncholai, in Pandya Nadu. When Ramanujar reached Melkote, Tirunarayanapuram, see, this is the next great hardship in his life. He saw so many difficulties. This is also for good. Because in Melkote, there was a Perumal named Tirunarayana. He was buried near the Kalyani Pushkarini pond. Ramanujar came in a dream and showed him, "The main deity is inside. He is in this place." Accordingly, Ramanujar took out that Perumal and installed him in the temple. Then, the processional deity was missing. The processional deity came in Ramanujar's dream and said, "There is a Padishah ruling in Delhi. I am inside his palace." When they came this way and destroyed temples, they would steal the idols. He is there. Ramanujar went from Melkote to the place where the Delhi Padishah was. He told the Padishah, "You thought he was just a doll and brought our Lord. He is not just a doll. He is the actual Lord. Give him back." The Padishah said, "I respect your sentiment. I will show you what I brought to my place. See these idols. Take whichever is yours." Ramanujar said, "The Perumal who came in my dream is none of these. There is another Perumal. He is somewhere here." Then the Padishah said, "There is one more idol. My daughter, the princess, has it in her chamber. You are a renunciate, so you won't go near that chamber, will you?" Then the king said, Then Ramanujar said, "I don't need to go. If I call, the Lord himself will come looking for me. Wealthy child, come! Wealthy child, come!" he called. The Perumal in the chamber ran and sat on Ramanujar's lap. He brought that Perumal, called Selva Pillai, also known as Eyaraja Sambathkumaran, back to Melkote and installed him as the processional deity. The princess also followed. She thought she was a doll or a toy, but she came with love. Then Ramanujar's next revolution was that even though she belonged to the Islamic faith, she had devotion to the Lord and love for him. He named her Bibi Nachiyar and installed her at the Lord's feet. Even today, in Tirunarayanapuram, if you worship the feet of Selva Pillai Perumal, you will see Bibi Nachiyar seated between his feet. Thus, he installed her. Ramanujar made all arrangements for Selva Pillai and stayed in Tirunarayanapuram for a few years. Meanwhile, the Chola king, who had accumulated so much sin, got a wound on his neck, which festered and he died. Maruti Siriyandan, a disciple, went and told Ramanujar the news. Just as Maruti told Rama the good news of finding Sita, Maruti Siriyandan told Ramanujar the news. Ramanujar happily returned to Srirangam. He felt very sad about the situation of Kurattazhvan. Then he told Azhvan, "Pray to Varadaraja Perumal and ask for your sight back." But Kurattazhvan said, "No. My sight was lost for the sake of tradition. If you give me sight, I should not see anything other than the Lord and Ramanujar with that sight." With such sight, he received it from the Lord. Thus, Ramanujar returned to Srirangam. Upon returning to Srirangam, he appointed 74 Simhasanadhipathis (throne holders) to ensure that the tradition would continue after him. "We started with six and a quarter, and it became eight and a quarter. It is time to complete it." He appointed 74 Simhasanadhipathis so that this tradition would grow like a banana stem growing after a banana stem. There is a small explanation for why he appointed up to 74. What is the explanation? Nathamuni had already told Ramanujar about the greatness of Namalvar. Namalvar gave Nathamuni, who received 4000 verses from him, a statue called Bhavishyathacharya Vigraham. Namalvar himself indicated that this person would become a great Acharya in the future. Therefore, Nathamuni used to say a verse frequently: "If it rains in a puddle, a sparrow can drink. If it rains in Veeran, the whole country will flourish." He told his disciple Uyyakondar the same thing. Uyyakondar also said the same thing. "If it rains in a puddle, a sparrow can drink. If it rains in Veeran, the whole country will flourish." He told his disciple Manakkal Nambi. "If it rains in a puddle, a sparrow can drink. If it rains in Veeran, the whole country will flourish." He told his disciple Alavandar. He also said the same thing. He told his disciple Periya Nambi. He also said the same thing. Periya Nambi told Ramanujar: "If it rains in a puddle, a sparrow can drink. If it rains in Veeran, the whole country will flourish." Until now, those who said it did not understand the meaning. But Ramanujar understood why Nathamuni said it. Ramanujar understood this meaning in his heart. Nathamuni said this. What is the meaning? A puddle is a footprint of a cow, isn't it? If it rains in such a small place, the water might be useful for a sparrow to drink, but it won't be of much use. If it rains throughout Veeran, the Veeran lake will fill up, and it will benefit the whole world. Agriculture will flourish. The Veeran drinking water project supplies water to Chennai city. What do we understand from this? The Acharyas before Ramanujar were like puddles. If they had some meaning, it was useful only to one or two disciples. Ramanujar was like the Veeran lake. If this tradition reached him, it would benefit the whole world. Therefore, Ramanujar went to see the Veeran lake. When he looked at the Veeran lake, it was divided into 74 channels. They had divided the water for irrigation through 74 outlets. Ramanujar understood. "If we spread this water from Veeran through disciples, it will yield the crop of devotees who surrender." How is this? The Lord is a great ocean. Will that ocean water be useful for agriculture? No. Therefore, the cloud called Namalvar brought the water of grace from the ocean called the Lord. He brought it and poured it on the mountain called Nathamuni. The water of grace that poured on the mountain called Nathamuni divided into two streams called Uyyakondar and Nambi. Both joined together as a forest called Alavandar. It further divided into five streams: Periya Nambi, Tirumalai Nambi, Tirukkotiyur Nambi, Tirumalai Andan, Alwar, Sriranga Perumal, and Araiyar. These five streams merged at the Veeran lake called Ramanujar. When that Veeran lake was divided into 74 channels, those 74 Simhasanadhipathis were the channels, the outlets. When the water came through them, agriculture in the fields would flourish, and crops would grow. So, we are the crops. If we perform Pancha Samskaram with the Acharya and say, "I am a servant of Ramanujar," where did the water we received come from? It came from the ocean. From the Lord called the ocean, Namalvar received it, Nathamuni received it, Uyyakondar, Manakkal Nambi, Alavandar, Periya Nambi, and Ramanujar. It came through the Simhasanadhipathis. It is the same ocean water that comes through this canal. Similarly, the same grace of the Lord, so that we can receive it, Ramanujar appointed those Simhasanadhipathis. He appointed 74 Simhasanadhipathis and then departed for Vaikunta. He made these arrangements in the month of Masi. Our next Masi month is coming. It is in the month of Masi that Ramanujar departed for Vaikunta. It is the Sukla Paksha Dashami Tithi in Masi. Masi Sukla Dashami is the day Ramanujar departed for Vaikunta. He lived on earth for 120 years. Swami Desikan states in Rahasyatraya Sara that the Bhashyakarar, even at the age of 120, would wake up with difficulty during Sandhya time, perform Jalaanjali, and do Prakshepa. At the age of 120, he would wake up with difficulty during Sandhya time and perform Sandhyavandanam correctly. Thus, performing his rituals, on his 120th birthday, he sat in Padmasana. Today, we worship the divine form in Srirangam as "Thanana Tirumeni." The Acharyas say that Ramanujar was laid to rest below it, and the divine form was placed on top of it. If there are other versions, you can ask those who tell them. Above that, Ramanujar's divine form is now placed. Ramanujar sat in Padmasana. He meditated deeply on Alavandar's feet. He was about to depart for Vaikunta. Then he called his disciples and gave six important instructions. These are the six words Ramanujar spoke, which the Lord had told him. Ramanujar spoke six words and left. First word: "Everyone should learn the Sri Bhashyam I have written and teach it to others." If that is not possible, "You should learn the Tiruvaymoli Tamil verses sung by Namalvar and teach them to others." If that is also not possible, "Serve the Lord in a Divya Desam, in a temple." If that is also not possible, "Build a hut in Tirunarayanapuram, Melkote, and live there." If that is also not possible, "Meditate on the meanings of these mantras like Tirumantram and Dvayam, which an Acharya will teach." The mantra with eight letters, Tirumantram, Ashtaksharam, Dvayam, a mantra with two lines. If that is also not possible, "Become a servant of a devotee who can do all these." If there is a devotee who can do these five, live as a servant of that devotee. One: "Learn Sri Bhashyam and teach it to others." If not possible, "Learn and teach Tiruvaymoli." If not possible, "Serve in a temple." If that is also not possible, "Build a hut in Tirunarayanapuram and live there." If that is also not possible, "Meditate on the secrets including Tirumantram and Dvayam." If that is also not possible, "Live as a servant of a devotee who follows these." Giving these six instructions, Ramanujar departed for Vaikunta. But his fame still remains with us. "Valga Valal Ramanujan," the great sage Ramanujar, has never left us. Ramanujar is always in our hearts. His fame will forever remain in the world. Today, in Hyderabad, they have the Statue of Equality. In Kashmir, from Ezhigiri Ezharaja Mattam, they have erected the Statue of Peace of Jiyar Swami. In Kanyakumari, they have the Statue of Harmony. Everywhere, there is no place where Ramanujar's fame has not spread. That is why in one song, Desikan states in Amrita Swadhini. Two friends were talking. One asked, "Why is that swan sitting sadly?" The other replied, "The swan has lost its power, so it is sad." "What power does a swan have?" he asked. "It can separate water and milk and take only the milk." "Why did it lose that power?" he asked. The reply was, "It lost it because of Ramanujar." "What sin did Ramanujar commit?" he asked. The reply was, "Ramanujar explained the true meaning of the Vedas to everyone, including the common man. Therefore, Ramanujar's fame has spread throughout the world. He gave nine books called Navanithis. To explain the Brahma Sutras, Sri Bhashyam, Vedantha Deepam, Vedantha Saram. To explain the Upanishads, Vedartha Sangraham. To explain the Bhagavad Gita, Bhagavad Gita Bhashyam. After that, we saw that he surrendered in three Kathiyams, didn't we? On Panguni Uttiram, in Srirangam, Saranagathi Kathiyam, Sriranga Kathiyam, Vaikunta Kathiyam, Kathiyathrayam. He also gave a book called Nitya Grantham, which describes what a Vaishnavite should do in daily life. By giving all these and reforming everyone, Ramanujar's fame has spread throughout the world. What is the color of fame? The color of fame is white. The color of poverty is red, says someone. The color of fame is white. Because Ramanujar's fame has spread throughout the world, the world has turned white. The world has turned white, so the water has also turned white. Now, both water and milk are white. That is why the swan is sitting, not knowing which is water and which is milk. That is the song. "Alarnda vambuyaththirunthu thenarunthi innakal algula sainthadaintha nadai kollatha thanamano nalam thavirntha athenpol navin veeru izhanthathal navan nangu nadhar thantha navin veeru izhanthaten salam thavirnthu vadhu seythu saadi moonda mindarai sarivilaen enakkanaiththuraitthae thirasam valam tharungai nayanar vazhakkisaintha keerththiyal vaari paala thaamathientru masil vazhi vazhiyae endru." Thus, Ramanujar's fame will last forever. Ramanujar is always in our hearts. When Ramanujar is in our hearts, we will also receive grace. With this, the discourse concludes. "Emperumanar parpame menaththigal paingazhalum than pallavame viralum paavanamaagiya painthoradai pathintha marungazhagum muppuri noolodu mun kaiyenthia mukkol thandazhagum munnavar thanthidum mozhigal nirainthidum muzhuval nilaa vazhagum karpagame vizhi karunai pozhinthidu kamalak kannazhagum kaarisuthan kazhal sudia mudiyum kananaigazhagum eppozhuthum ezharasan vadivazhagan idhayath thozhathal illai enakkethir illai enakkethir illai enaku ethirae" saying this, and with the beauty of Ramanujar's form, who is adorned with the divine feet, the divine fingers, the divine silk cloth, the sacred thread, the trident, the divine words, the full moon-like face, the lotus eyes showering compassion, the crown adorned with the divine feet, and the beautiful face, always in the heart, there is no one against me, no one against me, no one against me. "Valga Ezharasan, Valga Ezharasan, Valga Ezharasan," saying "Valga" and bowing their heads, the celestial beings offer their thanks. Thank you. [Music]