Whilst in Kanchipuram, performing theertha kainkaryam under the guidance of thirukatchinambi, izhaiAzhwar had a desire.
In the Srimad Bhagavatham, the discussion between Narada and Vyasa was about what is the way for the people in the age of kali. Whatever has been done in the vedas, sastras, itihAsas or brahmasutras will not be useful to them. Why because, in this world, time is changing always. According to the changing times, the behavior of the people also changes. The circumstances changes, the government changes, the dress, culture and food changes. The way of life also changes. Our dress is not the same as our grandparents wore. We are not cooking and eating the way our forefathers did.
The design of the homes of those forefathers who stayed in villages has now changed. Our livelihood has also changed with the advent of factories and companies. The kings of yonder times who ruled then have changed now to people based democracy, everything has changed. We will not be able to follow the type of life of our forefathers. Would the rishis who have told the sastras not have known this? Time is changing, place is changing, circumstance is changing, likewise the people's minds have also changed. The rishis considered that according to the way the life has changed, the method of attaining the bhagavan suited to this must be told. This is the aim of the bhagavatham.
What is this? This is indeed the namakeerthanam. This namakeerthanam is what is being told again and again in the tirumAlai by AzhwAr.
The way in the kali is namakeerthanam. vyAsar gave all the sastras. But he thinks whether all this will prove to be useful. Why because, one can say the dharmasastram says this and that which is quite important. There is no doubt about this. But one should say that namakeerthanam is the only way whilst at the same time, they would tell about the dharmasastrams. One should talk about dharmasatrams indeed but must also mention the anustAnams, actions to be performed correctly following the dharmasastrams. It is not enough just to talk about the sastrams alone. What are the requirements of the person who has to follow the dharmasastrams and what is his eligibility or qualifications needed also need to be told. Vedanta indeed is a must to be told. Upanishads, Bhagavad gita and brahmasutras can be told but more than this who is eligible to hear the vedanta, speak about he vedanta and the person who has the right to vedanta must also be said. Vedanta is a must and must be told. For the namakeerthanam, at all times, places and countries, one has the right. Only for the namakeerthanam everyone has the right. To tell all this to vyAsar, Narada comes. vyAsar is worried not knowing what to do. Narada says to vyAsar that just like he is saying about the greatness of he namakeerthanam, he must also tell about the greatness of the Srimad Bhagavatham also as well as the importance of bhakthi. Bhakthi is synonymous with Narada. There is the Narada bhakthi sutras, even for prahlada and dhruva it was Narada who taught bhakthi to them. For Valmiki too, he was the one who made him write the Ramayana. Who is the greater bhaktha than Narada himself. When vyAsa asked of narada as to how narada got this bhakthi, narada tells him that in his past janma many sadhus visited him, performed the chaturmasya vritha anushtAnam, afer they had consumed the food, I consumed the remaining - ate the uchistAnnam.
"tad dharmai evAtma ruchi prajAyathE" - I got the taste of their dharma and started liking the taste of it. I did not do any dhyAnam, yOgam, tapas or mantram or a japa of an akshara for crores of times. Simply eating their 'uchistAnnam, I got the love for their bhAgavatha dharmam." When this uchistAnnam having such greatness, it is not surprising that izhaiAzhwar became fond of it.
So izhaiAzhwar had a desire to invite thirukatchinambi to his home, offer him food and after that, he wanted to eat the remains of the food consumed by thirukatchinambi. So izhaiAzhwar prays to thirukatchinambi. One day he comes to the home of thirukatchinambi and makes the request to have food at his home. Although thirukatchinambi intially hesitates, he stiĺl thinks in his mind that if he refused, izhaiAzhwar would feel sad and thirukatchinambi did no want to hurt him by saying no. Thirukatchinambi consented and then izhaiAzhwar was very very happy.
After finding a date and time when thirukatchinambi will be coming to have food, izhaiAzhwar, after performing the thiruvArAdhanam to the perumal, having offered the thazhigai, was waiting and looking out for thirukatchinambi at his doorstep anxiously. Not only serving thirukatchinambi the food, he wanted to taste the leftover (uchistAnnam). That is why after performing the thiruvArAdhana and the amudhu to the perumal he was ready and waiting. Then instead of waiting, he realized that Thirukatchinambi being his Guru, he himself should go over and escort him back to his house. Even today we can see that in the pEraruzhAzhalan sannidhi 16 pillar mantapam next to which is the madam of Thirukatchinambi.
The home of Ramanujar is on the other side. While Ramanujar anxiously went out the other side to Thirukatchinambi house, Thirukatchinambi came the other way to izhaiAzhwar's house.
The name of Sri Ramanujar's consort was called rakshkAmbha. When Ramanujar found out from rakshakAmba that thirukatchinambi had already begun the journey to his home, he rushed back home to find out from his wife that thirukatchinambi had already visited his house, partaken the food and gone back, he was very sad. He then asked if the uchistAnnam was left, if there was anything left of the food eaten by thirukatchinambi. But rakshakamba told him that all the food had been cleaned up and not a morsel was left over. Ramanujar was very saddened at this. His main desire was to have the sesham (leftover) after having performed the amudhu (offering) to thirukatchinambi as the uchistAnnam. It was a great disappointment for Ramanujar. Later he went to see thirukatchinambi and requested him to perform the pancha samskAram for him. But thirukatchinambi does not accept this as he feels the world will not accept this and it is not normal for him to do so. Then Ramanujar requests thirukatchinambi to ask a few questions that are in izhaiAzhwar's mind to pErarurAzhan as he knew that thirukatchinambi was frequently talking to the perumal whilst performing the Azhavattakaikaryam (fanning the lord). So thirukatchinambi wanted to know what were the questions that were on the mind of Ramanujar that he should ask to pErarurAzhan. The face of varadan was thirukatchinambi. If the perumal wanted to speak to anyone it was through thirukatchinambi only. The first question was what was the best means for liberation? What is the ultimate smrithi needed for liberation? Thirdly, in which janma will one attain liberation. Fourthy, which acharya he must be in take shelter of. These four questions were what Ramanujar wanted thirukatchinambi to ask of pErarurAzhan. Usually thirukatchinambi would have been performing Azhavattakaikaryam normally, however one day the sayana Arathi was completed and everyone was about to leave. Perumal kept looking at thirukatchinambi as he was close to him after the doors were being shut. It is only during these times of closeness that it would be nice to perfom the Azhavatta kainkaryam for pErarurAzhan, thought thirukatchinambi. Perumal performs a maya wherein he makes thirukatchinambi invisible. Not seeing thirukatchinambi all the priests lock the doors and go away. Thirukatchinambi happily now performs the Azhavattakaikaryam being all alone with perumal. Now he wonders whether he can ask perumal about the four questions requested by izhaiAzhwar. Perumal looking at izhaiAzhwar knows that there is something in his mind and asks thirukatchinambi as to whether there is something that he wishes to ask and if so what is it. Can he please ask. Then thirukatchinambi mentions these four questions which is on his mind and were posed by izhaiAzhwar. The first question is amongst the upAyams (means) which is the best. Secondly before attaining moksham when would one get the ultimate smrithi. In which janma would one beget moksha. Which acharya should one attain. pErarurAzhan answers for the first question - I, being the tatwam for all things in the universe, the partatvam that I am. In this world, the tattwam that is responsible for all creation, that tatwam which is the all encompassing paratatwam I become. Secondly between the jeevan and eswaran, there is all sorts of proof that there are differences. jeevan is "asakthan" whereas bhagavan is "sarvasakthan". bhagavan is "saravyApi" whereas the jeevan is "one" place. bhagavan is "sarvagnyan" whereas jeevan is "alpagnyan". Therefore the differences between jeevan and eswaran is clearly proven. Next is the question on what is the way to moksha. Those who desire for moksha with the desire to surrender is indeed the way to moksha. This was the answer to the third question. The final question was about anthima smrithi. Whichever jeevan has chosen ME as the only way, for them there is no need for anthima smrithi. In which janma will one attain moksha. It is neither "anEka janma samsiddiHi" or "bahunam janmanAmanthE", this is for the sadhakars and for those who beleive in their own actions and don't beleive in God or moksha. For such people, one cannot say how many koti janmas it will take and "bahunan janmanAmanthE" will be true. But for those who have surrendered to me in this janma, in this life itself, I will grant moksha or paramapadam, the Lord says. When asked to whom should he surrender to, the reply from bhagavan was to periyanambi, who was filled with nargunam. The next day thirukatchinambi desires to tell all these answers to izhaiAzhwar. aif it was that just a set of questions were asked and let us wait for the answer will show that there is no enthusiasm in getting the answers to the questions for thr one wha has asked. But that is not the case with izhaiAzhwar, for he is waiting with great anticipation for the answers from the perumal thirukatchinambi will bring. As soon as it is dawn, he runs to Thirukatchinambi and seeks the answers. He asks whether perumal accepted his questions and what were the answers. When thirukatchinambi provided the answers back to izhaiAzhwar and also mentions that finally perumal had told that izhaiAzhwar should seek refuge with perianambi, izhaiAzhwar joy knew no bounds. For Ramanujar, although such questions were posed by him, these answers from perumal were not unfamiliar to him. Because in his heart the answers were similar. He had no doubts in the answer that bhagavan is the paratattvam. Because here varadhan had told that HE is the ONE who is responsible for the creation of the world and indeed the paratattvam which Ramanujar already knew, but he still wanted to hear this from the lips of the bhagavan. izhaiAzhwar also knew that bhagavan was the possessor of all the kalyanagunangazh. He also knew that for attaining moksha, saranagathi was the way and for this way there is no need for anthima smrithi and for such there is moksha in this janma itself. This also was known to him. Yet izhaiAzhwar wanted to hear from the mouth of pErarurAzhan himself and the desire to hear it was what made him to ask thirukatchinambi for the answers to his questions. Once he heard from pErarurAzhan that he had to seek refuge from periyanambi he proceeded to srirangam. Radhe Radhe. Subham.
