She then said “If I had the same knowledge as of those mentioned in the 81 statements, then I could stay in Thirukkolur.
I do not possess such a knowledge. Does it matter if a rabbit’s droppings were in the field or on the side?” She then added
“However, If you were to visit ThirukkOlur, then all the festivals of Vaiththamanidhi Perumal and Madhurakavi Azhvar would occur grandly”.

Hearing her words, Ramanujar was pleased and visited the lady’s home, asked her to cook a meal and ate it (normally this would not be done by a sanyasi) and gave her prasadam and divine water.

This was mentioned by Periya Vanamamalai Jeeyar having heard it from Thiruvaymozhippillai.

The wise Akrura had great love for Krishna and knew that He was none other than Sriman Narayana; and that therefore Kamsa’s plan would not work. However, wishing to see Krishna and enjoy His presence, he agreed to be the messenger for Kamsa and went to get Krishna and Balarama.

All along the way, he thought of Krishna and being in His company. He then met Krishna and Balarama and brought them back with him to Mathura in his chariot. He gained Krishna’s grace thus.

Thirukkolur Ammal says ‘did I (can I) do what Akrura did?’.

When, at the end of the thirteen years, Pandavas asked for their kingdom back, Duryodhana refused to give it. To avoid war, Krishna went as the messenger of the Pandavas to the Kauravas, to their capital Hastinapura.

At Hastinapura, Krishna did not wish to go to Duryodhana or his near ones and stay with them. Instead, He went to Vidhura’s home, even though it was a small place compared to the palaces of the Kauravas. Vidhura became extremely happy at seeing Krishna at his place. He entertained Him to the best of his abilities and thus expressed his great love for Krishna. Krishna too accepted whatever Vidhura gave to Him, because it was given without a selfish reason and offered with great devotion.

Thirukkolur Ammal is saying “Can I show such selfless love and value that Vidhura showed?”, or she is saying “Can I give my heart completely, like Vidhura did to Krishna”.

In a nearby area, several Brahmins (refered here as Rishis) were performing a yAga. Krishna asked the yadavas to go and tell them “Krishna is nearby and He is hungry and is asking for food”. But when the yadavas went and asked the Brahmins, they kept quiet and ignored them. The yadavas became sad and came back to Krishna and told Him what happened.

Hearing that Krishna pointed out the wives of the Brahmins to the yadavas and told them “Go to them and tell them that Krishna and Balarama are hungry and are asking for food”.

When the ladies heard this from the yadavas, they became anxious to see Krishna and Balarama and came to them with different types of food. The did this in spite of the fact that the Brahmins forbade them from doing so. They then presented these to Krishna. Krishna accepted the food and told them “Please go back to your husbands and help them complete their yAga. Do not be afraid. They will take you back”.

The women then went back and their husbands took them back. However, one of the brahmins refused to take his wife back. At that point, keeping Krishna in her heart, that brahmin’s wife gave up her body that had been given to her husband due to karma (through marriage).

The brahmins then realized their mistake and surrendered to Krishna. The place where Krishna sat waiting for food is called Baddhavilochanam (see Nachchiyar Thirumozhi 1.12.6).

Thirukkolur Ammal says “Am I capable of being like the rishi’s wife who gave her heart to Krishna and gave up her body”.

What She did was to look down upon Ravana, his wealth (which amazed even Hanuman) and the pleasures that he pointed out to Sita to try and tempt Her. She treated them as dirt (note the incident when She placed a piece of grass between Herself and Ravana and addressed it when talking to him). She was willing to stay imprisoned (siRai irundhavaL) and suffer the torture rather than agree to his advances.

She placed both Her body and soul as belonging to Rama and keeping Him in Her mind always, She just waited for Him.

Thirukkolur Ammal asks “Can I be like Piratti and place everything completely in His hands?”

One time a brahmin called Koorman decided to go to Kasi and give up his body there and merge with the Ganges. But he died in his hometown itself. His son called Krishna Sharma, decided to place his father’s remains in the Ganges river. So, he brought his wife and children to King Thondaiman and placed them in his protection. Then he left for Kasi.

The king asked his workers to take care of Krishna Sharma’s wife and children. Being involved in his daily duties, he completely forgot about them. The workers did not take good care of the family and they eventually died.

After a while, Krishna Sharma came back and asked the king to return his family to him. That’s when the king remembered about them. When he went to look for them, he found their dead bodies. Shocked at this and not knowing what to do, he came back and told Krishna Sharma that his family had gone to Thirumalai and will be returning in a couple of days.

Between Srinivasa’s sannidhi and the king’s palace, there was a secret passage. Taking that, the king went in front of the Lord and fell at His feet. He prayed for the Lord’s grace and asked that either the Lord save him from this predicament or take him too to His divine feet. The Lord who had deep affection for the king showered His divine grace on the king and told him to take some holy water from the sannidhi and sprinkle it on the dead bodies and that they would then come alive.

The king then returned to the palace and brought the family back to life. He returned the family to Krishna Sharma along with much wealth.

Thirukkolur Ammal asks “Am I like the king who had great love for the Lord and was the receipient of His divine grace?”

Shiva said “Lord Narayana has appeared on earth as Sri Krishna now. I asked Him one time to give me an opportunity to give Him a boon. He agreed and told me that He would come to Kailasha as Krishna and get a boon from me. When He comes here for that, if you pray to Him, He will give you what you seek”. He also gave a description of Krishna’s form to Kandakarnan so he would recognize Krishna when he saw Him.

Kandakarna then thanked Shiva, removed the bell from his ear and keeping Krishna’s image and name in his mind started waiting for His arrival.

One day, he saw Krishna from a distance and recognized Him right away. Immediately he killed a rishi who was nearby with a spear and brought the body to Krishna. Stopping Krishna he said “I have heard from Shiva that You are the one capable of giving moksha. I just now killed this rishi and brought his body just for You. Please accpet my offering” and prayed to Him sincerely. He did that because the shastras say that whatever a person eats according to his state, he should offer that to the divinity that he prays to, before eating it.

Since he had offered something to Krishna and only to Him, with great sincerity, Krishna accepted the offering and granted him moksha. He also granted to moksha to Kandakarna’s brother, based on his prayer. It is understood that the rishi who was killed by Kandakarna and offered to Krishna also attained moksha.

Thirukkolur Ammal is asking “Am I capable of praying to the Lord as sincerely as Kandakarna did?”

They then reached Sage Athri’s ashrama and prayed to him as well as his wife Anasuya. Athri Maharishi introduced his wife to Sita and said “Anasuya is a great pativrata. She follows the path of dharma. One time when there was a famine, she created vegetables and tubers and also made Ganges flow here. Pray to her like she is Your mother”. Rama too said the same and Sita prayed to Anasuya and asked about her well being.

Anasuya was pleased by this and told Sita “I appreciate You leaving all the palace pleasures and following Your hsuband to the forest. A true wife is one who follows her husband even during his tough times. May You gain all good things”.

Considering Sita as her own daughter, Anasuya then decorated Her with flowers and garments and listened to Her full story. In the evening she told Sita “O Lady of sweet words! I am pleased by Your words. It is getting dark and You should go back to Your husband”. Sita bowed to her as She would to Her mother and went to Rama. Rama was also pleased by the affection shown by Anasuya to Sita. Rama and Sita then spent the night in that ashrama.

Thirukkolur Ammal is asking “Can I show the motherly affection to Thayar that Anasuya showed?”

Uththanapadha was very fond of Suruchi and ignored Suneethi altogether. When Dhruva was five years old, he asked his mother to see his father. Suneethi told him about the king’s palace and Dhruva went there to see him. Uththanapadha ignored Dhruva and in his presence took Uththama in his lap and was affectionate to him. When Dhruva tried to approach his father, Suruchi prevented him from doing so and using harsh words chased him away.

Feeling both sad and angry, Dhruva went back to his mother and told her what happened. Suneethi then consolde him and told him “Pray to the father of everyone Vasudeva. If you do that and follow the path of Dharma, you will live a great life”.

Dhruva left for the forest to pray to Vasudeva. In the forest, he obtained the VAsudeva mantra (Dvadasakshari) from the Saptharishis (or from Narada) and started meditating on Vasudeva. He kept the mantra in his mind and performed deep penance for a long time.

Pleased with him, Sriman Narayana (Vasudeva) appeared before him. He gave Dhruva the divine knowledge and also a place amongst the stars.

Thirukkolur Ammal is asking “Do I have the deep faith that Dhruva had and the great devotion he showed to the father of the Universe?”

One time, a rishi came into the forest where Kshathrabandhu was staying. Due to the extreme heat, he became very thirsty. Seeing a pond he went there to drink the water, slipped and fell into the pond. When Kshathrabandhu saw this, somehow he felt pity on the rishi and pulled him out of the pond. Then he gave him something to eat and massaged his body.

The rishi woke up and asked Kshathrabandhu his story and why he was living in such a forest. Kshathrabandhu told him his entire history without hiding anything. Wishing to correct him, the rishi gave him some very good advise. Kshathrabandhu replied “O Rishi! My bad nature was born with me and will not leave me. There is no point trying to make me a better person”. The rishi then taught him the Lord’s divine name Govinda which is made of three aksharas. He then told Kshathrabandhu to keep repeating this nAma even if he continues in his bad ways.

From that day onward, Kshathrabandhu started repeating the Lord’s name all the time. Because of that, after his death, he was reborn as a Brahmin and became an ardent devotee of the Lord. After that, he attained the Lord’s feet.

His story has been sung by Thondaradippodi Azhvar in his Thirumaalai.

Thirukkolur Ammal is asking “Did I spend my time saying the Lord’s name made up of three aksharas, like Kshathrabandhu?”

Gauthama maharishi’s wife was named Ahalya. Hearing about her great beauty, Indra became enamored with her. When Gauthama maharishi went to the river to take a bath, he took the rishi’s form and approached Ahalya; and she allowed herself to be used by him. Before Indra could leave, Gauthama rishi came back and saw him. He cursed Indra that he would lose his masculinity. He also cursed Ahalya “You will become an atom within the ashes in the ashrama (some stories state that she was cursed to be a stone) and perform penance for a thousand years. At that time Sriman Narayana will be born as Sri Rama and will be brought here by Vishvamitra. You will be released by the touch of His divine feet and then can join me”. Gauthama rishi then left the place.

After a thousand years, Vishvamitra rishi took Rama to his place for the protection of his yaga. After the completion of the yaga, he took Rama to Mithila. On the way, he brought Him to Gauthama’s ashrama. By the touch of His feet, Ahalya’s curse was removed and she became pure. Gauthama rishi also came there at that time and accepted her.

Thirukkolur Ammal is asking “Do I have the great fortune of gaining the touch of the Lord’s divine feet like Ahalya did?”

In his Upadesa Raththinamalai 1.1.24, Manavala Mamunigal states “anju kudikkoru sandhadhiyAy AzhvArgal …”. Thirukkolur Ammal is asking “Did I show great love for Sri Krishna at a tender age like Andal did?”

In that pasuram, he said “ennAL emperumAn! undhanukku adiyOm enRu ezhuththuppatta annALE …” – through that he showed His absolute supremacy and his natural servitude.

Thirukkolur Ammal is asking “Did I learn my true nature and call out to Him as my Lord like Periyazhvar did?”

He describes his journey into various religions and eventually reaching Srivaishnavam in his own words:

sAkkiyam kaRROm samaN kaRROm sankaranAr சாக்கியம் கற்றோம் சமண்கற்றோம்; சங்கரனார்
Akkkiya Agama nUl ArAyndhOm – bAkkiyaththAl ஆக்கிய ஆகமதுரல் ஆய்ந்தோம்-பாக்கியத்தால்
sengkatkariyAnaich sErndhOm yAm thIdhilamE செங்கட் கரியானைச் சேர்ந்தோம் தீதிலமே
engkatkariyadhonRil எங்கட் கரியதொன்றில் – தனிப்பாடல்
In Nanmugan Thiruvandhadhi, he talks about how he examined various religions and concluded that Sriman Narayana is the supreme Lord.

Thirukkolur Ammal is asking “Did I analyze other religions and gave them up as false like Thirumazhisaip Piran did?”

Thirukkolur Ammal is asking “Did I understood my true nature and practice naichyanusandhanam like Azhvar did?”

In Periya Thiruvandhadhi 75, Azhvar says “puviyum iruvisumbum nin agaththa nI en …”

In this pasuram, he shows the Lord to be the owner of everything – this world and paramapadham. He then expresses his amazement that this Lord is inside him. Being that, he asks the question, ‘who knows if You are big or if I am big’. This is also broken a little differently. It could also be said that Azhvar is saying ‘yAn periyan’; ‘nI periyai enbadhanai yAr aRivAr?’ – that is, ‘I am big, who knows if you are big?’ The unsaid is that ‘He is small’.
This is sAtvika ahankAram of Azhvar. He is amazed that One who swallowed everything has allowed Himself to be inside Azhvar for ever. This only shows His greatness.

Because of this pasuram, Azhvar is called by the name ‘periyan’ in Azhvar Thirunagari. It is also said that this pasuram is the reason why this work is called Periya Thiruvandhadhi, even though it is made of only 87 pasurams, unlike other Andhadhis in the 4000 divya prabandham.

Thirukkolur Ammal may also be asking “Am I capable of speaking like Azhvar did?”

In this relation, Anandazhvan mentioned the following: “EdhEnum means Azhvar is ready to even lose his true nature of being subservient to the Lord and become the Lord Himself, if it means that he could be on Thirumalai hills.” Bhattar said “EdhEnum means, let Azhvar not know who or what he is, let even the Lord not know who or what he is, let no one know or praise him – just let him be something on Thirumalai”.

Thirukkolur Ammal is asking “Did I wish to be always on Thirumalai like Kulasekhara Azhvar did?”

Krishna’s words uttered for the protection of His devotees, may appear like falsehoods but they are not. When He went as the messenger for the Pandavas, Draupadi asked that He help her take her revenge on the Kauravas. At that time, Krishna stated that “The sky might fall down; the Earth may crumble; the Himalayas may break down into pieces; the oceans may become dry; even if all these improbable things were to come true, my words will never be falsified”.

Sanjaya too calls Krishna as truth personified.

When Uththarai’s son was born lifeless like a black wooden piece, due to Ashvaththama’s arrow, a voice was heard stating that if one who is a true brahmachari and a speaker of nothing but truth were to touch the baby, he would gain life. When no one stepped forward, Krishna did. With the touch of His divine lotus feet, the kid came alive.

His words are always true. This is what is being established by Thirukkolur Ammal.

After Ravana carried away Sita, Rama and Lakshmana came through Krauncharanya in search of Her. Kabandha caught them with his long hands and tried to eat them. When they cut off his hands, he realized that they were Rama and Lakshmana and asked that they burn his body. When they did that, he regained his original form.

He then told them the following: “Sugreeva who is the son of Surya, is currently living in the Rishyamukha mountain, after having been chased away by his brother Vali. He is one with good qualities and will help You in Your search for Sita. Accept his friendship and through his help You will gain back Piratti.” He then told Rama and Lakshmana how to reach and identify Sugreeva and went to heaven.

Thirukkolur Ammal is asking “Did I give any help to the Lord like Kabandha did?”

After Sita was kept under guard by Ravana for many months, not seeing Sri Rama coming to rescue Her quickly, She becomes broken hearted. At that time, She is unable to handle the harsh words and demands of the rakshasis around Her. Seeing that, Trijada tells them of a dream that she had and chases them away. In that dream, she says, “I saw Ravana wearing a red dress and heading south while seated on a donkey. I also saw Rama wearing a white dress with white flowers and looking like Vishnu, fly in from the sky in a golden palanquin and carry Sita around on an elephant. Therefore, Rama will defnitely defeat Ravana and take Sita away. If you all wish to survive, it is better to surrender to Sita and beg Her padron”.

Later, during the war between Rama and Ravana, she brought news of the many victories of Rama’s army to Sita.

When Indrajit made Rama and Lakshmana faint due to his nagastra, the rakshasas took Sita to the battelefied and claimed that they were dead. When Sita shed tears due to great sadness thinking them dead, Trijada consoled Her by saying “Do not fear. Rama and Lakshmana have only fainted. They cannot be killed by the arrows of these rakshasas”.

Thus, Trijada helped Piratti in many ways.

Thirukkolur Ammal is asking “Am I capable of giving the kind of help Trijada did by being a confidante and giving timely advice?”

Ravan did not listen to her and eventually went into war with Rama and Lakshmana. At the end, he was defeated and killed by Rama. His many wives then came to the battlefield and cried over his dead body. At that time, Mandodhari said the following: “Rama is not just an ordinary human being. It is Sriman Narayana who carries the divine weapons of Shanka and Chakra that killed you. You did not listen to the good advise I gave you. The improper desire that you had for the great pativrata Sita is what caused this end. There is no doubt that Sri Vishnu came down as Rama and killed you”.

Thirukkolur Ammal is asking “Am I capable of understanding avatara rahasya and talking about it like Mandodhari did?”

Vishvamitra replied: O King! I know Sri Rama. He is capable of defeating the rakshasas. Only those who do penance like myself and Vasishta truly know who He is. Understand that my words are nothing but the truth.

aham vedmi mahAtmAnam rAmam satya parAkramam
vasishTopi mahAtejA ye cheme tapasistithA:

Vasishta agreed with Vishvamitra and asked the king to send Rama and Lakshmana along with Vishvamitra. The king agreed and the two princes went with the sage and helped protect his yaga against the likes of Tataka and Maricha.

Thirukkolur Ammal is asking “Am I capable of understanding the truth and speaking it like Vishvamitra did?”

He then considered his acharya Nammazhvar as everything – mother, father, acharya and God – to him (“annaiyAy aththanAy”). He expressed that in his divine work Kanninun Siruththambu – a work entirely dedicated to Nammazhvar

In that work, occurs the pasuram 1.1.2: “nAvinAl naviRRu inbam eydhinEn…”. In this pasuram, Madhurakavi Azhvar states that he knows no God other than Nammazhvar (“dhEvu maRRu aRiyEn”). He not only is renouncing the things of this world, but he is rejecting the other world and even Him, in favor of his acharya. This is the status of Sri Shathrugna who ignored even Sri Rama and was devoted only to Sri Bharatha.

The philosophy of following one’s acharya as everything, demonstrated by Srivaishnava Acharyas (“AchArya abhimAnamE uththAragam”) arose from Madhurakavi Azhvar’s Acharya bhakti.

Thirukkolur Ammal is asking “Did I demonstrate Acharya bhakti like Madhurakavi Azhvar did?”

The eighth child was born inside the jail in the month of Avani in the star Rohini in Ashtami thithi at midnight. That child was Krishna. He told them how He was born to them three times.

Thirukkolur Ammal is asking “Did I do severe penance and give birth to the Lord Himself like Devaki did?”

Sri Krishna hid His form and changed into a normal human child. He then told them to carry Him to Gokulam and leave Him at Nandagopa and Yashoda’s place, which they did. There He grew up as their son and performed His avatara activities.

Thirukkolur Ammal is asking “Did I show great concern for Him like Devaki and Vasudeva did?”

Even though He was born in a kshatriya clan, He grew up as a cowherd yadava (Ayan) in their house. There were many instances in the childhood of Krishna where He showed his paratva – such as the time He showed all the worlds in His mouth to Yashoda. However, she continued to treat Him as her son only – by sending Him to herd the cows, teaching him to play the flute, tying Him up with a rope when He was mischievous, etc.

When He lifted the Govardhana mountain to protect the yadavas from the anger of Indra, they asked Him if He was a deva. He told them that He was their relative and that they should never separate themselves from Him.

Thirukkolur Ammal is asking “Did I bring up Krishna like Yashoda did (as one of her own)?”

They jumped into the ocean and made their bodies wet; came back to the beach and rolled in the sand; then they went back on the boulders and shook the sand from their bodies in the gaps between the rocks. Their hope was to help drain the ocean by making their bodies wet and help build the bridge by adding sand to it.

Thondaradippodi Azhvar celebrated their service to the Lord in his Thirumaalai pasuram 1.1.27:

kurangugaL malaiyai nUkka kuLiththuth thAm puraNdittOdi
tharanga nIr adaikkaluRRa salamilA anilum pOlEn

Thirukkolur Ammal is asking “Did I do divine service by going behind the monkeys (anu yAtra) like the squirrels did?”

After the end of their studies, Kushela went back home and married Suseelai and lived with her. He continued to be poor and survived on alms.

One time Suseelai approached Kushela and told him “Your childhood friend Krishna is now king and ruling Dvaraka. Go see Him. He will help us get rid of our poverty”. Kushela did not want to ask Krishna for anything but he agreed to go to Him, because it would be an opportunity to meet Him again. He did not want to go empty handed though. So, Suseelai borrowed some aval (fluffed rice?) from her friends and gave it to Kushela. With this small offering, Kushela left to see Krishna.

Krishna received him with great honor and happiness at His palace. He sat him in His own seat and had Rukmini fan him. He then talked about the old days with Kushela. Then, He asked Kushela what he had brought for Him to eat. Kushela was ashamed to give Him the small amount of aval that he had brought. Krishna would not leave him though and forced him to give the aval to Him. With great pleasure and claiming that it was more dear to Him than the butter in Gokulam, He ate a handful of the aval. As soon as He did that, His full grace had fallen on Kushela. It is said that Rukmini stopped Him from eating any more of the aval.

Kushela spent the night there at the palace and left the next day without asking Krishna for anything. However, on his return to his home, he found that his hut had become a great palace and that his family had received great wealth. But he continued to live a simple life while praising His greatness.

Thirukkolur Ammal is asking “Did I take aval with great affection to the Lord like Kushela did?”

Agastya received Rama with honor. Knowing Rama’s avatara rahasya and what was to come, he presented Him with several weapons. He told Rama “See this bow which belongs to Vishnu. It was made by Vishvakarma. Using this bow, Mahavishnu killed many asuras and helped the devas. These two quivers which never reduce in arrows and this sword were given to me by Indra. Take these weapons.” and gave his mangalashasanas to Him.

Thirukkolur Ammal is asking “Did I help the Lord like Agastya did?”

One time his teacher Yagyavalka wanted to show his greatness to his other disciples. When all of them were at his ashrama, due to his yogic power he made it appear that the kingdom of Mithila was completely on fire. When all the other disciples ran helter and skelter trying to save their meager belongings, King Janaka sat without moving in the state that nothing truly belonged to him.

In Bhagavad Gita, when Sri Krishna explains the karma yoga, He says “karmaNyaivahi samsiddhim AsthitA janakAtaya:” – saying that rAjarishis such as Janaka attained siddhi through karma yoga.

Thirukkolur Ammal is asking “Am I capable of being steady in karma yoga like Janaka?”

In order to shower their grace on Azhvar, the Lord and His divine consort dressed themselves as a newly-wed young couple and wearing many ornaments appeared in front of Azhvar at a place called Thirumanangkollai. Azhvar stopped them with a sword in hand and demanded all their jewelry. When it came to a ring worn on the feet of the Lord, he was unable to take it off. So, Azhvar used his teeth to bite the ring and take it off His feet.

Then he put them all together into a sack and tried to pick it up, but it was too heavy for him. So, he demanded the Lord to tell him what mantra He had used to make it that heavy (Azhvar was wondering if such a slender young lad could carry these jewels on Him, why the strong Azhvar was unable to lift them). When he threatened the Lord with a sword, He spoke the great Thirumantra in Azhvar’s ears.

That opened Azhvar’s inner eyes and he truly saw the Lord. He became Thirumangai Azhvar in that moment and began singing the magnificent “vAdinEn” pasuram.

Thirukkolur Ammal is asking “Did I get the opportunity to attain His grace by biting Him like Thirumangai Azhvar did?”

Poygai Azhvar sings in his Mudhal Thiruvandhadhi about him in 1.1.53 thus: “senRAL kudaiyAm irundhAl singAsanamAm…”. Alavandar too describes him in a similar fashion in his Stotra Ratnam.

Azhvar says Thiruvananthazhvan is an umbrella when He walks; he is a seat when He sits; he is the footwear when He stands up; he is the float when He is in the milky ocean; he is a lamp; he is a cloth and he is a pillow – thus he is everything when it comes to rendering service.

Thirukkolur Ammal is asking “Have I rendered any kind of service to Him like Adisesha does in various forms?”

During His avatar as Sri Rama, Hanuman carried Him and Lakshmana on a few occasions. When they first arrive to meet Sugreeva, He talks to them and then carries them on his shoulders to Sugreeva. Later when Rama and Lakshmana wage a war against Ravana, he carries them again on his shoulders so that they do not have to stand on the ground and fight.

Thirukkolur Ammal is asking “Did I carry the Lord on my shoulders with affection like Hanuman did?”

In south India near the Ksheera river was Siddhashrama. Here a low caste person would come every day early in the morning from a long distance and sing the Lord’s praises. He did this for several years. Sri Varaha called him ‘mama gAyaka’ and therefore his name became Nampaduvan.

One time, in the month of Karththikai on sukla paksha Dvadasi, he stayed awake in the night and left very early to go sing about the Lord. On the way, a brahmarakshas caught him and wanted to eat him. Nampaduvan requested the brahmarakshas to let him go so he can go and sing; he promised that he would return and allow himself to be eaten. The brahmarakshas did not trust him and he started swearing that he would attain a certain sin if he did not return; only when he swore that he would get the sin of equating Sriman Narayana with other devatas if he did not return, did the brahmarakshas let him go.

Namapduvan went to Thirukkurunkudi divyadesam, sang about the Lord and returned as promised. The brahmarakshas was a brahmin called Somasharma in his previous birth. Because he committed a sin during a yaga, he was born as a brahmarakshas. Determining that he would be liberated only by Nampaduvan, he asked for the fruit of Nampaduvan’s singing that night so that he may let him go alive. Nampaduvan did not agree. After some more requests, finally Nampaduvan agreed to give him the fruit of his singing one song sung in the Kaisika meter. Receiving that, the brahmarakshas was liberated, was reborn in a good family and finally attained moksha.

Thirukkolur Ammal is asking “Did I sing and liberate someone from their birth as a rakshasa like Nampaduvan did?”

One time the Lord decided to bring them all together in the divyadesam of Thirukkovalur. It was a dark and stormy night. First Poygaiyazhvar arrived and saought shelter in the ashrama of Mrugandu Maharishi. He was resting in the idai kazhi (the area between the front and back of the house) area. Soon after Bhoothaththazhvar arrived to the same place. They both were able to sit comfortably in that place. Then came Peyazhvar and the three were able to stand only in the narrow area. Shortly after that the three Azhvars realized that a fourth person was in the place and pushing against all of them.

Realizing it was the Lord Himself, Poygaiyazhvar lit a lamp through a verse 1.1.1 – “vaiyam thagaLiyA vArkadalE neyyAga veyya kadhirOn viLAkkAga” – this became the first verse of Mudhal Thiruvandhadhi. In this verse, Azhvar made this world the cup, the ocean as the ghee and the Sun as the light.

Bhoothaththazhvar lit another lamp through a verse 1.1.1 – “anbE thagaLiyA ArvamE neyyAga inburugu sindhai iduthiriyA” – this became the first verse of Irandam Thiruvandhadhi. In this verse, Azhvar made his love as the cup, his passion as the ghee and his thought as the lamp.

In this light, Peyazhvar saw the Lord with His divine consort and sang the verse 1.1.1 “thirukkaNdEn pon mEni kaNdEn”. This became the first verse of Moonram Thiruvandhadhi.

All three Azhvars thus saw the Lord in the narrow area of the ashrama and sang the first pasurams of the Nalayira Divyaprabandham.

Thirukkolur Ammal is asking “Did I receive the grace of the Lord to see Him, like the first three Azhvars did?”

During this time, Sita asked a boon from Rama that She be allowed to live in the forest for a while. So, Rama asked Lakshmana to take Her to the forest and leave Her near Valmiki Maharishi’s ashrama permanently. Lakshmana followed the order of Rama and did the same.

Valmiki Maharishi took mother Sita to his ashrama and protected Her there. After a while Sita gace birth to the twins Lava and Kucha. When they were born, Valmiki blessed them by rubbing one child with the tip of the darba grass and the other with its root – the tip of this grass is called Kucham and the root is called Lavam – thus the boys were named.

Valmiki acted as their guardian and brought them up as worthy sons of Rama. He taught them all vidya’s and also the Ramayana story.

Thirukkolur Ammal is asking “Did I do service to the Lord and brought up the two princes, like Valmiki did?”

The word “iru” in this vArththai of Thirukkolur Ammal has two meanings – one is “great” and the other is “two”.

If used in the first sense, then we can say that Azhvar provided great and wonderful flower garlands to the Lord. They were great because Azhvar considered himself as the dust under the feet of bhAgavatas – thoNdar adip podi – and gave the garlands only as pure service to the Lord. Also, Azhvar wrote amazing word garlands to the Lord through his works Thirumaalai and Thiruppaliyezhuchchi. We can also say that Azhvar provided great word garlands to the Lord.

If used in the second sense – that is, two – then we can say Azhvar provided two wonderful garlands to the Lord. One was a pU mAlai – that is, a flower garland and the other was a pA mAlai – that is, a word garland. We can also say that the number two refers to the two word garlands that Azhvar wrote – Thirumaalai and Thiruppaliyezhuchchi.

Thirukkolur Ammal is asking “Did I provide the Lord with such great garlands, as Thondaradippodi Azhvar did?”

At that time, Ramanuja who was known as Ilaiyazhvar at that time, was residing in Kanchi as well. He wanted to become Nambigal’s disciple but Nambigal did not accept it stating that as a a Vaisya he could not accept Ilaiyazhvar who was a brahmin as his disciple. Ramanuja then asked Nambigal if he could ask Varadaraja about the questions in his mind. Nambigal agreed and that night placed Ramanuja’s request to the Lord.

Varadaraja gave six answers to Nambigal and told him that those would answer the questions in Ramanuja’s mind. The six replies were:

1. Sriman Narayana is supreme
2. The jIvAtma is different from the paramAtma
3. Complete surrender is the means to salvation
4. Moksham will be attained by one who has surrendered at the end of his birth
5. For one who has surrendered, remembrance of the Lord at his deathbed is not necessary
6. Ramanuja should take refuge with Maha Purna (Periya Nambigal) and take him as his acharya

Thirukkolur Ammal is asking “Did I have the fortune of conversing with the Lord like Thirukkachchi Nambigal did?”

Lokasaranga Muni would go to the banks of Kaveri every day to fetch water for the temple. One time, he saw Thiruppanazhvar there singing. He tried to attract his attention to ask him to move away while he fetched the water, but as Azhvar was immersed in singing he did not take notice. So, Lokasarangar threw a stone at him to get his attention. The stone hit Azhvar’s head and caused him to bleed. Azhvar then realized what was happening and stepped away. Lokasarangar then returned to Srirangam, where the Lord asked him to apologize to the great devotee Thiruppanazhvar and bring him into Srirangam.

Lokasarangar returned to Azhvar and apologized to him for his conduct and told of the Lord’s command to him. When Azhvar refused to set foot in Srirangam, Lokasaranga Muni offered to carry him on his shoulders. As it was the Lord’s command, Azhvar could not refuse.

When Lokasarangar brought Azhvar in front of Lord Ranganatha inside the Srirangam temple, Azhvar burst out with the magnificent Amalanadhi Piran pasuram enjoying the divine body of the Lord from feet to the head. At the end of the ten pasurams, Azhvar disappeared from this world and attained to lotus feet of Lord Ranganatha.

Thirukkolur Ammal is asking “Did I become the target of His divine grace and attain His divine feet like Thiruppanazhvar did?”

Thirukkolur Ammal is asking “Did I see the benefit for the Lord and ask the father to send his son with the sage like Vasishta did?”

After some time, the famine lifted from the land and she desired to return to her home town. At that time, she approached Ramanuja, seeked his blessings and also obtained his divine padukas for performing thiruvaradhanam.

Several years later, due to the distrubance of the Chola king, Ramanuja had to leave Srirangam and move to Thirunarayanapuram. On the way, he went through the town where Kongu Piratti was living. She proved to Ramanuja and his disciples that she had a connection to Ramanuja’s divine feet by showing them his divine padukas and how she got them; then she hosted them at her place and made them happy.

Thirukkolur Ammal is asking “Did I have the fortune of receiving acharya padukas like Kongu Piratti did?”

Due to his great selfless love for the Lord, he came to be called as Kurumbaruththa Namni and also as Kuravanambi (for his town). One time Srinivasa decided that the devotion of Kuravanambi should be brought to the notice of the world. So, when the devoted King Thondaiman presented Him with golden flowers, He showed the mud flowers on top of the golden flowers. Seeing this, the king was surprised. He prayed to the Lord to understand what happened. Srinivasa made him realize the greatness of Kuravanambi. So Thondaiman went to Kuravapuram, met Nambi there and gave him his respects.

It is said that, unable to accept the fact that his private experience with the Lord had become publicized (even by Him), Kuravanambi gave his life at that moment itself.

Thirukkolur Ammal is asking “Did I pray to the Lord using mud flowers with deep devotion and love like Kuravanambi did?”

Hearing this plea, all devatas stepped aside, whereas Sriman Narayana got on His Garuda and flew to the pond. There, He used His Sudarshana Chakra and cut the head of the crocodile, freed the elephant and protected him. He then personally accepted the flower that the elephant had plucked from the pond for Him.

Gajendra was a king called Indradyumna and the crocodile was a Gandharva called Hoohoo in their earlier births. Due to a curse, they were born as animals, and now both were freed from their curse. The both praised Sriman Narayana.

This event has been praised greatly by Azhvars and Acharyas in their works.

Thirukkolur Ammal is asking “Did I cry out to the supreme who is the cause for everything and attain His grace like Gajendra did?”

Krishna looked at her and said “O beautiful girl! Who are you taking this sandalpaste for?”

She replied “O beautiful one! I am taking this sandalpaste for Kamsa”.

Krishna and Balarama asked her for same sandal. She gave them some and they rejected it as artificially scented. She gave them a different variety and they rejected it as being meant for kings and therefore likely to build arrogance. Pleased that they were able to discern good fragrance from bad, she gave them sandal paste that matched their divine bodies. They wore it with pleasure.

Then, Krishna placing His foot on her’s and two fingers under her chin, lifted her and removed the hunch from her back.

Thirukkolur Ammal is asking “Did I give fragrant paste to the Lord like the hunchback did without thinking about consequences?”

The two, who looked like freshly blossomed lotuses themselves, asked him for flowers. Sudama praised them and gave them wonderful flowers to wear. Our acharyas wonder at the fact that a florist who would cover his own face to avoid being attracted to flowers and using them himself instead of selling them, would give the best garlands that he had due to the great love he felt for the Lord. Krishna was pleased by the affection shown by the mAlakAra and gave him several boons.

Swami Ramanuja praises Sudama along with Akrura in his Gita Bashyam.

It is due to this that many of our Azhvars and Acharyas seeked to perform flower service to the Lord.

Thirukkolur Ammal is asking “Did I show the selfless love exhibited by mAlAkAra?”

Lakshmana’s mother Sumitra also tells him that he was made for the sake of living in the forest “srushTstavam vanavAsAya”. She also warned him that he should not lose his mind watching the beauty of Rama’s walk and fail in his duties.

Nammazhvar also worries “Only due to Lakshmana following Him, Rama survived in the forest. Otherwise what might have happened to Him.”

Thirukkolur Ammal is asking “Did I stay always with Him and perform all kinds of services like Lakshmana did?”

After the final rites were completed for Dasaratha, Vasishta and the ministers of Ayodhya requested Bharatha to become the king. He refused and said “Both I and this kingdom are the property of Rama. How can one property rule over another?”

He then took his mothers, ministers, pundits, army and a large number of people with him and went into the forest to meet Rama. There, he met Rama, told Him of Dasaratha’s demise and prayed to Him “I along with the ministers bow my head to You. Please show mercy on me who is Your brother, disciple and slave”.

Rama did not accede. He told Bharatha that they both must fulfill their father’s command. He promised Bharatha that He would come back after 14 years in the forest and accept the kingdom, but that Bharatha should rule Ayodhya till that time.

Bharatha agreed, but took Rama’s padukas and told Him that he would rule on behalf of the padukas.

Thirukkolur Ammal is asking “Did I show the state of pAratantrya – of accepting the Lord’s wish, no matter whether it is agreeable or not – like Bharatha did?”

Later, when Bharatha and others came to the same place to meet Rama and plead with Him to return, Guha carried them all in 500 boats across the river.

For his noble service to the Lord, Bharatha and their retinue, our elders respectfully refer to Guha as Guha Perumal.

Thirukkolur Ammal is asking “Did I help the Lord and His devotees reach the other side of the river like Guha did?”

So, Rama, Sita, Lakshmana and Jatayu all went together to Panchavati. Jatayu stayed close to the ashrama where Rama was staying. Rama told Lakshmana “We have been separated from our father. So, let’s stay under the wings of Jatayu”.

Later, Ravana planned to abduct Sita and used Mareecha to trick and get Rama and Lakshmana away from Her. As he was carrying away Sita, Jatayu intercepted them. He tried to talk Ravana into giving up this bad idea and release Sita. When he did not listen, Jatayu began waging a great war with Ravana. He broke Ravana’s chariot and attacked him fiercely. In the end, Ravana managed to cut Jatayu’s wings and feet and threw him to the ground. He then left with Sita to Lanka.

When Rama and Lakshmana came looking for Sita, they saw Jatayu lying in the ground. Jatayu told them what happened, performed mangalashasana to Rama by calling Him ‘Ayushman’ and then gave up his life. Due to that and the great respect Rama had for him, our acharyas refered to Jatayu as Periya Udaiyar.

Thirukkolur Ammal is asking “Did I fight with Ravana and dare to give up my body and soul, like Periya Udaiyar did?”

The only one in the meeting who objected was Ravana’s brother Vibeeshana. He said “It is not smart to judge another army without fully judging its capability. From the time Sita was kidnapped and brought here, we have been seeing many inauspicious signs. Sita is a great pativrata. Rama and Lakshmana are incomparable warriors. At Janastana, Rama destroyed our huge army in no time by Himself. They have also killed rakshasas such as Virata and Kabanda. Therefore, it is best that we return Sita to Rama and discuss peace. That’s our only path to survival. I am saying this because of my interest in what is best for our clan.”

Ravana and Indrajit were not pleased with this talk and they abused Vibeeshana. When Vibesshana insisted again, Ravan got angry with him and asked him to leave Lanka.

Vibeeshana left Lanka along with four of his close friends and flew across the ocean to where Rama and His army were camped. There, he seeked surrender at Rama’s divine feet, the sarva loka sharaNya. Initially, Sugreeva and others objected to accepting Vibeeshana. Rama, however, disagreed and accepted Vibeeshana, who fell at His feet and said “I have given up all my prior attachments. My life is now entirely in Your hands.”

Thirukkolur Ammal is asking “Did I leave everything on this side and go to where the Lord is, like Vibeeshana did?”

Due to the greatness of Mathanga rishi, in the forest near his ashrama, plucked flowers would not wilt; plucked fruits would not age or lose their good taste. Sabari collected the fruits, tested them herself for sweetness, and kept them for Rama.

After the abudction of Sita, Rama and Lakshmana went in search of Her. On the way, they met and killed a rakshasa called Kabandha (see Varththai 17). Before he died, Kabandha told them to meet and gain the friendship of Sugreeva. He also told them to see Sabari at the ashrama of Mathanga muni.

So, Rama and Lakshmana came to the ashrama of Mathanga and met Sabari there. She prayed to them and offered them the fruits that she had gathered and kept for them. Due to her pure devotion, Rama accepted her service. In turn, she lost her sins and attained the fruits of her acharya bhakti.

Thirukkolur Ammal is asking “Did I offer sweet fruits to the Lord like Sabari did?”

Prahlada was the son of Hiranyakashipu. Despite being born to this evil asura, Prahlada was a great devotee of Sriman Narayana. While the teachers of Hiranyakashipu’s land taught all children that Hiranya was the supreme power, Prahlada prayed only to Narayana and also taught the same to the children in his gurukula.

This infuriated Hiranya and he began many attempts at torturing and even killing Prahlada – such as using weapons, having poisonous snakes bite him, curshing him with elephants, throwing him from a mountain-top, throwing him in fire, into the ocean, etc. Prahlada’s mind was always set on Narayana and as such Hiranya was unable to do anything to him.

In spite of everything that Hiranya did to him, Prahlada showed no anger toward him. Instead he advised Hiranya “Vishnu is the antaryami to everything in this universe. Being that the case, where is the idea of considering some as friends and some as enemies. Just as He is inside me, so too He is inside you. He is present everywhere.”

At that time, Hiranya showed a pillar and asked Prahlada if He was in it. Prahlada answered that He was everywhere including that pillar. When Hiranya wrecked that pillar, Sriman Narayana appeared as Narasimha and killed Hiranya by ripping him with his finger nails.

Nammazhvar celebrates this event in Thiruvaimozhi 2.8.9 “engum uLan kaNNan …”

Thirukkolur Ammal is asking “Did I say with great conviction that He is everywhere including here (in this pillar), like Prahlada did?”

One day, Krishna was sitting in his mother Yashoda’s lap and drinking milk. Suddenly she remembered leaving milk on the stove and she left Krishna and ran inside to take the milk before it got overheated. Krishna became angry at that and threw a stone on a pot containing ghee. When Yashoda returned, she saw the broken ghee pot while Krishna sat innocently nearby. She became angry at Him and called out to Him while brandishing a small stick. Krishna began to run crying and Yashoda started to run behind Him.

While running to escape His mother, Krishna saw Dhadhipanda and his pot. So, he told him “O Dhadhipanda! My mother is angry with me and she is going to hit me. Please hide me in your pot and tell her that you did not see me”. So, Dhadhipanda hid Krishna in his pot. When Yashoda came there and asked if he had seen Krishna and if He was hiding there, he lied “He is not here”.

Believing him, Yashoda left. Krishna then called out from inside the pot “O Dhadhipanda! I am not able to breathe inside here. Please let me out”. Dhadhipanda was graced at that time by the Lord and he realized that Sri Krishna was the supreme. So, he told Krishna “O Krishna! Only if You promise to give me moksha, will I let you out”. After a short argument Krishna agreed to it Not satisfied, Dhadhipanda also asked for moksha for his pot and Krishna acquiesced. As promised, Krishna gave moksha to both Dhadhipanda and his pot.

No one can say, upon whom the Lord’s grace would fall. In the previous varththai, one saw that His grace fell on Prahlada who told that He was everywhere; in this varththai, it is seen that He gave moksha to Dhadhipanda who said that He was not there (near him).

Thirukkolur Ammal is asking “Did I say a lie (that He was not present nearby) for His sake, like Dhadhipanda did?”

Hearing that Dasaratha was extremely sad and fainted. When Rama came to the palace of Kaikeyi, she told Him about the two boons and that it was a royal decree that He go to the forest.

Rama immediately accepted it and with great pleasure prepared to go to the forest.

Thirukkolur Ammal is asking “Did I show steadiness in my heart and mind like Rama showed in following His father’s word and give up the kingdom and go to the forest?”

Sugreeva then sent the vanaras in the four directions to find the place where Sita had been kept. In the southern direction went Angada, Jambavan and Hanuman (thiruvadi). Knowing that it would be Hanuman that would find Sita, Rama gave him a ring to show to Her to prove that he is indeed the messenger of Rama.

Learning from Jatayu’s brother Sambhati, that Sita was kept in Lanka, Hanuman was selected by the vanaras to leap across the ocean to meet with Her. Meeting Sita in Lanka, Hanuman showed Her the ring from Rama, gave His message and made Her feel better.

Returning to Rama, he told Him that he had seen Sita (“drushTA sItA”). He also gave Rama the head ornament from Sita that She had given him. Seeing the ornament and hearing the message, Rama became very pleased and embraced Hanuman tightly.

This selfless service by Hanuman is greatly praised by our acharyas.

Thirukkolur Ammal is asking “Did I do service to the Lord like Hanuman did?”

When she cried out for help, no one in the sabha, including Bheeshma, Drona and even the Pandavas, came to her aid. At that time, she remembered the sage Vasishta’s words that Narayana is the sole refuge and surrendered to Him with both hands raised over her head

shanka chakra gadApANe dvArakanilayAchyuta!
govinda! puNDarIkAksha! rakshamAm sharaNAgatam

Realizing that she can neither depend on her own self nor on others for her protection, she made complete surrender to the Lord. It is next to impossible for a woman to give up her natural sense of modesty and let go of her dress in a public place. Such was her faith in Krishna. At that time, Sri Krishna was in Dvaraka. And from there itself, He made her dress grow, thereby tiring Duschasana and make him give up.

Thirukkolur Ammal is asking “Did I show complete faith in the Lord, like Draupadi (who lifted both hands and took refuge in Him) did?”

One time while he was engaged in preparing milk for Ramanuja at Srirangam, Namperumal’s veedhi procession was occuring. As Namperumal came outside Ramanuja’s mutt, everyone went out to have His darshan. Ramanuja was outside and noticing Vaduga Nambi’s absence called him to come outside. Vaduga Nambi refused saying that if he stepped out, then the milk he was preparing for Ramanuja would overheat, overflow and lose its flavor. Such was his acharya bhakti.

Thirukkolur Ammal is asking “Did I show the kind of acharya bhakti that Vaduga Nambi did?”

Ramanuja took the help of the Hoysala king, discovered Thirunarayana Perumal and himself performed thiruvaradhanam for Him for three days. However, as they were not able to find the utsava vigraha, he was sad. Again, Thirunarayana appeared in his dream and told him “Our utsava murthi, Ramapriyar, is with the daughter of the padsha at Delhi. Go there and return Him back here”.

Ramanuja, therefore, left for Delhi. There he met the padsha, blessed him and asked him to return Ramapriyar. The king said that if Ramanuja invited Him and He responded, then he could take Him back. So Ramanuja invited Him like Periyazhvar called to Krishna in his divine pasurams of Periyalwar Thirumozhi 1.7.1 “sArngapANi thaLar nadai nadavAnO”.

Ramapriyar responded and walked with all His jewels ringing, to Ramanuja and sat in his lap. Ramanuja embraced Him and called Him “vArAy! en selvap piLLaiyE!” (Come my dear child). Ramapriyar also embraced Ramanuja by wrapping His divine hands around his neck. From that day forward, He was called “selvap piLLai” and “yatirAja selva kumAra”.

Ramanuja then returned to Yadavadri with Selva Pillai and installed Him in the temple and performed utsavams for Him.

Thirukkolur Ammal is asking “Did I embrace the acharya like Selva Pillai did?”

At Srirangam, the Lord enjoys four brahmotsavams each year. A devotee from Idaiyatrukudi called idaiyARRUr nambi would come to every utsavam on the first day itself (angurArppaNam) and attend till the last day. Once he returned home, he would keep thinking of nothing but the utsavam. This was both his sustenance and pleasure. If someone told him that it was time to eat, he would ask in reply whether the next utsavam has neared.

When he became 100 years old, due to old age, he lost his strength. During one brahmotsavam, he was unable to go to Srirangam on the first day itself. As such, he made it there only on the sixth day. Meanwhile, seeing that His devotee was not there on day one, Namperumal wondered “Idaiyatru Nambi has not made it to the first day of our utsavam”. Seeing him on the sixth day, Nameprumal became very happy and told him “I would like to give you a boon”. Nambi did not ask Him anything. Instead he mentioned “Through the body You gave me, I worshipped for these many years. Now that old age has come, this body is no longer capable of travel”. Namperumal replied “From now on, stay here itself” (just as he had told Ramanuja to stay at Srirangam – “atraiva srIrange sukhamAsva”). And as Namperumal reached the next street in procession, Nambi left this world and reached His divine abode.

Thirukkolur Ammal is asking “Did I worship Him and think about nothing else like Idaiyatru Nambi did and was told by Namperumal to stay at His place?”

He saw the Lord in everything in this world. One time, while he was in yoga, the Chola king came to his place with the women of his household to see him. After he left, Nathamunigal heard about the incident. He then left behind the king and walked all the way to the capital city of Gangai Konda Chozhapuram. His disciples followed him and met him there. They asked him why he had followed the king. Nathamunigal replied “I saw them as Sri Krishna and His gopikas and that’s why I followed them”. This is the state described by Nammazhvar “thiruvudai mannaraik kANil thirumAlaik kaNdEnE ennum” – Thiruvaymozhi 4.4.8.

Another time, Nathamunigal was deep in meditation. When he came out of it, the people in his household told him that two men who catch and train animals, a woman and a monkey came to see him and left. Nathamunigal replied “They must be Sri Rama, Lakshmana, Sita and Hanuman” and started heading in the direction that they went. As he went, he asked the people in the way if they had seen this group. They agreed and so he followed them all the way to Gangai Konda Chozhapuram. There when he made his enquiries about the group, people told him that they had not seen any such group. Hearing that Nathamunigal became extremely sad, collapsed there itself and left for His abode.

Thirukkolur Ammal is asking “Did I walk a long distance looking for the Lord, like Nathamunigal did?”

Ramanuja had a disciple called “mARenRillA mAruthi siRiyANdAn” or “mAruthiyANdAn”. He called this disciple and told him to visit Srirangam and bring back news about the temple, Kooraththazhvan, Periya Nambigal and others. Maruthiyandan went to Srirangam and gave the news about Ramanuja to those there. He also heard about Periya Nambigal attaining the Lord’s lotus feet and Azhvan losing his eyes and became very sad. At that time, he also heard about the king’s death. He became happy on hearing this news (as it meant Ramanuja could return to Srirangam) and walked very quickly back to Thirunarayanapuram.

At Thirunarayanapuram, he met Ramanuja and said “avan pOnAn”, meaning that the chola king was dead. Hearing that, Ramanuja too became happy that he could now go back to Srirangam and embraced Maruthiyandan and another disciple Ammangi Ammal who had gone with him. However, he too became very sad on hearing the news about Kooraththazhvan and Periya Nambigal. Afterward, he consoled himself and returned to Srirangam.

Thirukkolur Ammal is asking “Did I walk a long distance and give good news to the acharya like Maruthiyandan did?”

One time, unable to bear the separation from Ramanuja, Azhvan was in deep despair. To console himself, he went to the Srirangam temple to have the darshan of Sri Ranganatha. However, due to his anger against Ramanuja, the Chola king had decreed that no one who was associated with Ramanuja should be allowed inside the temple. Therefore, a gate- keeper at the temple stopped Azhvan from entering. Another gatekeeper said “Even though Azhvan is associated with Ramanuja, he is full of good qualities. Therefore, he can be allowed inside”, and told Azhvan that he could go in.

Azhvan replied “I should be allowed to see the Lord because of my relationship with my acharya and not because I have good qualities. Seeing the Lord while breaking one’s connection with one’s acharya is not required”. Saying so, he refused to go inside the temple and went back.

Thirukkolur Ammal is saying “Did I show interest in the relationship to my acharya to the extent of saying no to even Sriman Narayana, like Kooraththazhvan did?”

In the Vedantas, one can see statements that support the former (abheda sruti) and the latter (bheda sruti). Swami Ramanuja followed the teachings of Alavandar and purvacharyas and the words of Azhvars and established Visishtadvaitam based on both bheda and abheda srutis. The cornerstone of this sampradhayam is the sharIrAtma bhAva between the Supreme and the jIva – that is, the Supreme acts as the antaryami of all souls (“yasya AtmA sharIram”). Azhvar establishes this in Thiruvaimozhi 1.1.7 as “udal misai uyir enak karandhu engum parandhu uLan”. Vedas too say the same as “antarbahischa tat sarvam vyApya nArAyaNa sthita:”.

In his work Sri Bhashya, that is a commentary to the Brahma Sutra, Ramanuja condemns the mAyA vAda of the advaita sampradhayam. This is celebrated in Dhati Panchakam as “mAyAvAdi bhujanga bhanga garuDa” and by Amudhanar in Ramanuja Nutrandhadhi 1.1.58 as “uyirgaL meyvittu AdhipparanOdu onRAm enRu sollum avvallal ellAm vAdhil venRAn”.

Even when he was a student and learning from advaita teacher Yadavaprakasha, he had the courage to correct the statements made by him. Later, he debated the great advaita vidwan Yajnamurthi, defeated him and took him as his disciple (he would be renamed as Arulala Perumal Emberumanar).

Thirukkolur Ammal is saying “Did I challenge and win the well established siddhantam of Advaitam like Ramanuja did?”

In this word by Thirukkolur Ammal, an interesting feature that is seen is that it is addressed to Ramanuja and it is about Ramanuja – that is, she speaks to Ramanuja about him in the third person.

The people in the town were not pleased with what happened. They said that the body was that of a low caste person and that this brahmin should not have performed final rites for him. Therefore, they made him an outcast. The brahmin prayed to the Lord to correct the townsfolk.

The next day at the temple in the town where the town people were gathered, the Lord spoke through the priest and told them “You may not find the brahmin devotee alright; but to Me, he is a good person (‘nallAn’). Therefore, you too accept him as such”. From that day forward,he and his descendants came to be known as “Nallan Chakravarthy”.

The Lord’s Chakra (discus) is also known as “aruL Azhi”. Nallan saw only the mark of the “aruLAzhi” and nothing else. In the process, he also saw the depth of the Lord’s grace (“aruL Azham”).

Thirukkolur Ammal is asking “Did I see only the mark of the Lord’s discus and nothing else like Nallan did?”

Understanding the Lord’s command through Araiyar, that he should go to Thiruvananthapuram and serve the Lord there, as per Azhvar’s words, Alavandar took the permission of Namperumal. He then asked one of his disciples, Dheyvariyandan, to take care of his mutt and headed immediately to Thiruvananthapuram. There he performed service to the Lord and stayed for a while before his return to Srirangam. It is during this stay that he missed meeting Kurugai Kavalappan, the disciple of Nathamunigal, to whom he had taught yoga rahasya and told him to pass it on to Alavandar.

Thirukkolur Ammal is asking “Did I understand the Lord’s wish and go to Thiruvananthapuram like Alavandar did?”

The disciples decided that he would not survive away from Alavandar and decided to take him to Thiruvananthapuram. As he was too weak to walk, they placed him in a chair and began carrying him. As they got closer and closer to Thiruvananthapuram, Andan became happier and happier that he was going to be re-united with Alavandar and as such his health began to pick up. Soon he became healthy enough to walk and started doing so.

At the same time, Alavandar too began his return journey to Srirangam. The two met on the way and Andan fell at the feet of his acharya. Alavandar remarked “Sri Rama told Bharata to stay back at Ayodhya for 14 years. He being supremely independent and powerful, Bharata followed His word and stayed there. Since I am neither, Andan has come here now”. Andan felt very bad and stayed on the ground. Alavandar then said “Are you going to stay down till I too become independent?” Fearing even more, Andan came up and stood quietly.

The other disciples then told Alavandar what had happened. Hearing that Alavandar became happy and told Andan “You have lost so much weight. Go to Thiruvananthapuram and pray to the Lord and come back”. Andan replied “When my Thiruvananthapuram is standing in front of me (meaning Alavandar), why do I need to go to another Thiruvananthapuram?” and fell at his acharya’s feet again. Alavandar appreciated his acharya bhakti and returned to Srirangam with him and the other disciples.

Thirukkolur Ammal is asking “Did I separate from my acharya and almost lose my life like Dheyvariyandan did?”

One time he wrote a few verses praising Ramanuja to a great extent and submitted them to Ramanuja. Ramanuja rejected them and threw them away saying that those verses were not appropriate. He then suggested to Amudhanar “If you still wish to write verses about me, write about our great affinity to the divyadesams, Azhvars, our acharyas such as Nathamunigal and Alavandar and your acharya Kooraththazhvan”. Amudhanar therefore wrote the famous Ramanuja Nutrandhadhi pasurams – 108 pasuram in andhadhi style, in which each pasuram uses the word Ramanuja while showing Ramanuja’s affinity to divyadesams, Azhvars and Acharyas. In one verse, Amudhanar also included the greatness of his acharya Kooraththazhvan (1.1.7 “mozhiyaik kadakkum perum pugazhAn”).

When Ramanuja heard this work, he approved it and it was determined that this work would become part of the daily recitation (nityAnusandAnam) for all Srivaishnavas. This work is included at the end of the Azhvar’s divya prabandham and is now part of the 4000 verses.

Thirukkolur Ammal is asking “Did I write nectar like verses on my acharya like Amudhanar did?”

He told Ravana “O King! You should not go to war with Rama without knowing His strength. Amongst the boons you received, you never got one that protects you against men or monkeys. Now, both are standing together against you. In addition, this Rama does not appear to be an ordinary human being. It is Lord Vishnu Himself who has incarnated as Rama. Our entire clan will be destroyed in this war. So, return Sita to Rama and make peace with Him”. Ravana however, rejected this good advice.

Thirukkolur Ammal is asking “Did I give words of good advice (that show the right path) like Malyavan did?”

In the yagasala of Mahabali, He arrived in the form of a small dwarf (vAmana), asked for and obtained three steps of land, grew up as Trivikrama and measured all the worlds with His divine feet. At that time, the asura guru, Sukracharya called Him as a “kaLvan”. However, it does not appear appropriate that this is the incident being refered to in this vArththai and that Sukracharya is being called a Loka Guru.

It would be appropriate to refer to Swami Nammazhvar as Loka Guru. In several pasurams, Nammazhvar refers to the Lord as “kaLvan”. In Thiruvaymozhi 5.10.4, he says “kaLLa vEdaththaik koNdu pOyp puram pukkavARum” – here he refers to the Lord going amidst the asuras and taking away their faith in the Vedas. In Thiruvaymozhi 3.8.9, Azhvar says “koLvan nAn mAvali mUvadi thA enra kaLvanE” – refering to the Lord’s vAmana avtara.

In Thiruvaymozhi 2.2.10, he says “kaLvA! emmaiyum Ezulagum nin uLLE thORRiya iRaivA …” – in this pasuram, it is Shiva who calls the Lord “kaLvA”. This refers to the incident where Shiva obtained a boon from Narayana that He would ask for and get a boon from him. To fulfill that promise, during His Krishna avatara, He went on a kailasha yatra and asked Shiva to grant Him children. Shiva calls Him “kaLvA” because, it is He who is the father of all including Shiva and yet He is asking for the boon of a child. Since Shiva is known for the greatness of his knowledge it would be alright that he is refered to as the Loka Guru.

Thirumangai Azhvar in his Thirunedunthandagam 1.1.8, says “nIragaththAy! … kArvAnaththuLLAy! kaLvA!”. Azhvar says it is His trickery that He is hiding and not showing Himself to Azhvar. At another place in Thirunedunthandagam 1.1.23, Azhvar says “puLLUrum kaLvA! nI pOgEl”. Since this Azhvar invited the Lord Himself to learn from him in Periya Thirumozhi 7.10.10 “kaNNa nin thanakkum kuRippAgil kaRkalAm kaviyin poruL”, it would be appropriate to refer to him as Loka Guru.

Thirukkolur Ammal is asking “Did I refer to Him as ‘kaLvan’ like the knowledgeable devotees who can be called as Loka Guru’s?”

When Maraneri Nambi was in his final stages of his life, he asked Periya Nambi that his body not be given back to his relatives for final rites. He told Periya Nambi “purOdAsaththai nAykkidAdhE nOkki aruLa vENum” – that is, do not give the offering meant for devas to dogs. After Maraneri Nambi left this world, Periya Nambi followed his words and performed all the final rites for him standing in his son’s stead. Many brahmins became very upset that an acharya and brahmin such as Periya Nambi performed final rites for a low caste person and refused to interact with him.

At that time, Ramanuja talked to Periya Nambi and requested to him “When there are many others who could have done these final rites, did you have to do them yourself? Now so many are disrespecting you”. Periya Nambi replied “Come O Ramanuja! Am I greater than He who was born in the Ikshvaku family and lived as Dharma itself and is Maraneri Nambi any less than Periya Udaiyar? Am I greater than Dharmaputra and is Maraneri Nambi any less than Vidhura?” Periya Nambi refered to the fact that Sri Rama had performed the final rites for a vulture (Jatayu) and that Yudishtra had performed final rites for a low caste person Vidhura.

He added “Do we ask someone else to do our sandhyavandanam?”. This was to answer Ramanuja’s question as to why he could not have had someone else do the final rites.

He also said “Are the words of Nammazhvar in the pasurams Payilum Sudaroli (3.7.1) and (8.10.1) Nedumarkkadimai nothing more than noise made by the ocean? Are these something that I have to explain and you have to understand?”. These two decads of Thiruvaymozhi speak of the greatness of bhAgavatas. Periya Nambi was asking if Azhvar’s words were not to be actually followed in real life and were empty like the noise of the ocean. Guru Paramparai records that Ramanuja immediately acceded to Periya Nambi’s words.

Thirukkolur Ammal is asking “Did I do great bhAgavata service and not treat Azhvar’s words like mere noise, like Periya Nambi did?”

This episode is also interesting, since Thirukkolur Ammal is reminding Ramanuja of the words spoken by Periya Nambi to Ramanuja himself.

As Thirumaalaiyandan taught Ramanuja the meanings of Thiruvaymozhi per the teachings of his acharya Swami Alavandar, at some places Ramanuja would propose a different explanation for the pasurams. At one point, Thirumaalaiyandan became upset with the alternate explanations proposed by Ramanuja and told him “These are not the meanings that I have heard from Alavandar. What you are doing is Vishvamitra srushti” and stopped teaching Ramanuja.

When Thirukottiyur Nambi heard that the lessons had stopped, he came to Srirangam and enquired with Thirumaalaiyandan as to what happened. When Thirumaalaiyandan told him what happened and the meanings suggested by Ramanuja, Thirukkottiyur Nambi told him “I have heard these additional meanings from Alavandar. Ramanuja listening to you is similar to Krishna learning from Sandipa. Ramanuja will not think of any meanings that was not in the mind of Alavandar. Do continue the teachings”.

Hearing that, Thirumaalaiyandan became pleased that he was able to hear the meanings of the pasurams that he had missed hearing from Alavandar. He continued the teachings to Ramanuja. This teaching of Thirumaalaiyandan to Ramanuja as per the wishes of Thirukkottiyur Nambi is refered here as “suRRik kidaththal’ by Thirukkolur Ammal.

Thirukkolur Ammal is asking “Did I understand the avatara rahasya of Ramanuja and stay with him like Thirumaalaiyandan did?”

Another interesting episode where Thirukkolur Ammal refers to an incident in Ramanuja’s life to himself.

Nambi told him to return with his tridandam and pavitram alone the next time and that Nambi would teach him the meanings then. Ramanuja arrived with Mudhaliyandan and Kooraththazhvan and declared them to be equivalent to his tridandam and pavitram. Nambi took a vow from Ramanuja (“sULuRavu”) that he would not reveal the meanings to anyone other than these two disciples (without testing) and revealed the meanings of Thirumanthram. Later he made Ramanuja come back even without Mudhaliyandan and Kooraththazhvan and taught him the meanings of Charama shloka – once again after taking a vow from him not to teach these meanings to anyone without testing.

Thirukkolur Ammal is asking “Did I demonstrate the strength of mind that Thirukkottiyur Nambi did (in making even a great soul like Ramanuja take a vow before revealing the grand meanings of the sampradhayam)?”

The mute Srivaishnava took his refuge at Ramanuja’s divine feet from that day forward and considered that as the sole means of survival (“uyirAya”).

Thirukkolur Ammal is asking Ramanuja “Did I become the target of your divine grace and receive that which is dearer than life like the mute Srivaishnava did?”

His devotion and love for the Lord is celebrated by Pillai Lokachariar in his Sri Vachana Bhushanam – “upEyaththukku iLaiya perumALaiyum periya udaiyAraiyum piLLai thirunaRaiyUr araiyaraiyum chinthayanthiyaiyum pOlE irukka vENdum” and “periya udaiyAraiyum piLLai thirunaRaiyUr araiyaraiyum udambai upEkshiththArgaL, chinthayanthikku udambu thannadaiyE pOyththadhu”.

Thirukkolur Ammal is asking “Did I let go of my body for the sake of the Lord like Pillai Thirunaraiyur Araiyar did?”

Due to the rule that animals should not be killed in general, the rishis created the form of a goat using grains, made it sacred with the mantras and sacrificed it in the yaga. The devas did not accept this sacrifice. They wanted a real animal sacrificed in the yaga. Therefore, the devas and the rishis took their case in front of the king Uparicharavasu and asked him to give a dharmic solution.

Uparicharavasu respected all souls equivalent to his own. His belief was that the animal had as much right to live as he himself did. So, he accepted the argument of the rishis. Angered by this, the devas cursed him that he would touch the ground as he moved about from that time onward.

Another version of the story says that he spoke on the side of the devas. The rishis were angered with him and tried to convince him to speak against dharma. It is said that he corrected the rishis and made them all understand that everyone should live like him following dharmma.

In either case, Uparicharavasu comes across as a selfless person.

Thirukkolur Ammal is asking “Did I follow dharma completely and show that all beings are the same as one’s self like Uparicharavasu did?”

As he went up the hills, Thirumalai Nambi came down with the divine water from the Lord and other prasadams and met him on the way. Ramanuja asked Thirumalai Nambi “O! Swami. For the sake of this small person, did you have to come personally this far? Could you have not send a lesser person?” Thirumalai Nambi replied “I searched the entire Thirumalai hills and I did not see anyone lower than me”.

This is known as ‘paraspara nIcha bhAvai:’ – every Srivaishnava considers himself as the lowest person when meeting another Srivaishnava. Azhvar too calls himself “sIlamillA siRiyan”.

Thirukkolur Ammal is saying “Did I show the Srivaishnava quality that Thirumalai Nambi exhibited?”

As the water rapids were strong, no one stepped forward. At that time, a lady called Kanapuraththal told the boatman “May you live a hundred years. Please save our acharya who is in this boat and take him safely to the other side”. Saying so, she jumped into the water.

Eventually the boat reached the other side. However, the acharya was very sad and said many times “We lost a lady unnecessarily in the water”. Hearing that, Kanapuraththal cried from the river “Swami! I am safe here. I managed to reach a small island. Please do not worry”.

The acharya became very happy and with the help of the boatman rescued the lady and brought her to the shore. She fell at the acharya’s feet and said “Swami! It was you who came in the form of an island with grass to save me”. The acharya was pleased and told her “If that is your faith, then let it be so”.

Thirukkolur Ammal is asking “Did I consider my acharya as everything and was willing to sacrifice myself for the acharya’s sake like Kanapuraththal?”

He developed arrogance about his swimming ability and one time he claimed that he could swim across the flooded ganges back and forth several times. He started doing that when suddenly a quick flood came across and carried him away. He got caught in a whirlpool in the river and he was unable to escape from it. He realized that his arrogance was his undoing and he started praying to the Lord.

He remembered at that time the event of the Lord saving the elephant Gajendra. He prayed “O! Lord. You came to the side of the pond where the elephant sought refuge in You and saved it. In the same, please save this poor soul as well. I surrender to You completely”. At that time, a sudden gust of wind occured which caused a huge wave in the river. That wave picked up Singan and pulled him out of the whirlpool. It left him safely in the banks of the river.

Realizing the work of the Lord that saved him, Singan prayed to Him with a melted heart. He then continued to worship Him with the lotus flowers without any ego.

Thirukkolur Ammal is asking “Did I pray to Him with lotus flowers every day like Kasi Singan did?”

He went to the procession and stopped it. He then held some sand from the river in his hand and challenged Sarvagna Bhattar to give him a count of the sand. Sarvagna Bhattar was stumped and could not reply. Parasara Bhattar then told him “This is a fistful of sand. You cannot even say this much and yet you go around with people crying out your praises”.

Sarvagna Bhattar was amazed by this child’s prowess. He then enquired about him and found out that he was the son of Kooraththazhvan. He exclaimed “Will the off-spring of that which flies just crawl?” and taking Parasara Bhattar on to his palanquin, dropped him off at his home.

At the doorstep, Ponnachchiyar, the wife of Pillai Urangavill Dasar, received the child and heard about the incident. Reciting Dvayam as protection for Parasara Bhattar she took him to his mother Andal and told her “Please do not let this precious child in the streets where evil eyes can fall on him”.

Later, after Ramanuja’s time, per the instruction of Ramanuja, Parasara Bhattar went to Thirunarayanapuram, where he debated the famed scholar Vedanti and won him over into the Srivaishnava sampradhayam. Vedanti later renounced this world and came to Srirangam to be with his acharya Parasara Bhattar. Named Nanjeeyar by Bhattar, he would later don the acharya peetam of the sampradhayam.

Thirukkolur Ammal is asking “Did I win over opponents with my oratory skills like Parasara Bhattar did?”

At that time, due to the request of Ramanuja, Periya Thirumalai Nambi engaged Embar, corrected him and returned him to the Srivaishnava fold. Embar then moved to Thirumalai and lived with his acharya Periya Thirumalai Nambi and performed services to him. At that time, Ramanuja was also at Thirumalai learning the inner meanings of Sri Ramayanam from Periya Thirumalai Nambi. Therefore, he got opportunities to observer Embar’s characteristics.

One of the qualities of a Srivaishnava is feeling empathy for others. This quality was complete in Embar. One time, Ramanuja noticed that Embar put his hand inside a snake’s mouth, then take a bath and continue his services to his acharya. He asked “O Govinda! What did you do with the snake?” Embar replied “I noticed that the snake was keeping its tongue out and suffering. When I went near it, I saw that a thorn was stuck in its tongue. So, I pulled the thorn out. The snake then ran away”. Ramanuja was amazed about his sense of mercy and blessed him.

Normally a snake instills fear in most people and they tend to keep away from it. Yet, in this instance Embar did not fear it and was more worried about its suffering.

Thirukkolur Ammal is asking “Am I capable of showing the level of mercy that Embar did by sticking his hand in a snake’s mouth?”

When Namperumal goes out in a procession in the streets of Srirangam, due to the large crowds, there will be some people in front that will hit the ground with long belts to clear the crowd. In some instances the belt would accidentally hit a devotee. It is said that one time the belt hit Parasara Bhattar on his shoulder. Bhattar’d disciples got angry and used harsh words against the person using the belt. Hearing that, Bhattar told his disciples “They were only doing their duty. There is no mistake in that. Besides, what’s wrong in being hit by those in the service of the Lord”. He then told the person who hit him “What you did was correct. When I got hit on one shoulder, I should have offered my other shoulder also to you. That was my mistake and I feel bad about it. Now I am showing you my other shoulder”. The person who had used the leather belt became ashamed and apologized to Bhattar.

It is the quality of a Srivaishnava to show patience and mercy to anyone who errs against them. Thirukkolur Ammal is asking “Did I show these qualities any time like Bhattar did when he offered his other shoulder?”

Thirukkolur Ammal is asking “Did I understand the greatness of service and separate from those who follow only the dharma anushatana?”