Alavandar's Last Days and Last Words

We turn now to Srirangam. Yamuna was aging and had fallen ill. Tiruvarangapperumal Araiyar came to him, followed by Yamuna's disciples Tirukkottiyur-Nambi and Periya-Nambi. They asked him for the highest teaching on salvation. Yamuna spoke:

"Good souls live this way:

Araiyar prostrated and said, "Sire, you now speak as though you are gazing upon truths that belong to Nitya-vibhuti (the eternal unchanging realm — Vaikuntha). It makes me almost envious to watch you so."

"How can you be envious of me, sir," Yamuna replied, "if I go to Nitya-vibhuti before you? Can great and good men like you grudge the good fortune of others? If I leave before you, let your heart be reconciled."

To all his disciples he then gave this general teaching:

"Hear me, my sons. A prapanna (one who has surrendered to God) is one who has absolutely resigned himself to God. If after professing this surrender he still doubts whether his soul is safely in God's keeping, that very doubt proves his want of trust. A true believer is one who feels entirely sure that his soul is safe in God's arms, and that this body is a temporary form produced by karma (past deeds) — ceasing when karma ceases.

"A prapanna, then, is one who has intellectually freed himself from all concern — about his soul or his body — since both are in the keeping of two distinct governing agents. This settled attitude of mind is what makes a true prapanna.

"Dwell on the meaning of the holy name Narayana, for it contains the sum of all divine wisdom. It means: 'We are in Him, and He is in us.' 'He is in us' proves the bond between Him and souls — the bond by which He is bound by His grace to save us. 'We are in Him' proves that we can freely and wholly trust Him for all our welfare. Anything less than this trust smells of diffidence, or of the soul's rebellion.

"On the other hand, to compel God to save us through our demands is equally a kind of disobedience. To think that God must come at our beck and call is impious and disloyal. Absolute trust is this: to see ourselves as destined by Him to serve some great purpose of His — as mere willing instruments through which His purpose is fulfilled. We have no purpose of our own apart from His. God is the owner and we are His property, of which He alone has full power of disposal. He is the Master; we are His servants."

The disciples asked again: "Sir, what are our means and our goal?"

The Master answered: "Your saviors are the means — but do not count me among them. In this matter I shall not dictate; you must use your own judgment. Your saviors are also the goal: to serve them eternally is the goal. And these saviors are one with God, for their minds are wholly united with His. To serve them is to serve Him. What pleases them pleases Him.

"Find your temple of bliss (bhoga) in the Tirumantra (the Ashtakshara — the eight-syllable mantra Om Namo Narayanaya); your temple of flowers (pushpa) in the Charama-sloka (Krishna's final verse in the Gita); your temple of bounty (tyaga) in the Dvaya (the two-part surrender mantra). I only echo what our saints have said before."

On hearing this, Araiyar cried, "Oh sir, after your departure to Parama-pada (the Supreme Abode — Vaikuntha), what does it matter if worms like us die?" Yamuna made no reply to such a show of affection — fearing that any praise might feed pride and destroy humility.

Araiyar, Periya Nambi and the others went to the temple and stood before Lord Ranganatha, turning over in their minds what had passed. Periya Nambi and others resolved that if Yamuna departed, they would give up their own lives — they could not bear the separation.

Sri Ranganatha read their thoughts, and a voice came: "I charge you not to think this way. You must abide by My will — how long it may please Me to keep men on earth, and when I may choose to dismiss them. After Yamuna's departure, take Araiyar as your guide."

They heard the divine command and ran to Yamuna to tell him. He said: "I echo this command. Do not grudge me the celestial bliss I am about to enter. Do not grudge the service that Ranganatha will require of you for some time to come after me. If, overcome by grief, you still insist on giving up your lives on my account, you will be violating the will of our masters — Uyyankkondar and others — who desire that a continuous succession of teachers of our faith be maintained. Do not lose heart. Resign yourselves to His will and live on."

They were still unreconciled. To give them strength, the Master continued:

"Know these truths again:

The disciples were still downcast. The Master continued:

Araiyar then spoke to the disciples: "Hear the parting words of our Master. Take courage. I also lay it upon you: do not think of dying because the Master leaves us. If you disobey this, you will forfeit both the land of bliss and union with the blessed."

Hearing Araiyar's assurance, Yamunacharya found peace in his soul.

Yamunacharya recovered somewhat and was able to take his bath of health. In their joy, the disciples made a great feast and went in a body to the temple with Yamuna to pay honors to Lord Ranga. The curtain across the sanctum was drawn back. The congregation was full. Yamuna stood silent for a while before the Deity with folded hands, and then spoke: "Strange — is this heaven? Am I among the celestials, the angels?"

As he said this, the garland of flowers slipped from Lord Ranganatha's neck and fell to the ground. Araiyar promptly picked it up and placed it on Alavandar's neck, saying, "I suppose, sir, your wishes are now fulfilled." Dismissed by Ranganatha with tirtha and prasada, they all returned to Alavandar's monastery.

After seeing everyone partake of the holy food, Alavandar prostrated before them all and asked forgiveness for any wrongs he might have done.

"How can you do wrong, sir? What is there for us to forgive?" they said. Araiyar raised him up in reverence. The Master then took his own food and spoke many precious things, knowing his end was near.

Something more was yet to happen before God was pleased to take this pioneer of the Visishtadvaita faith to Himself. News reached Kanchi of Yamunacharya's critical condition. Two Sri Vaishnavas hurried to Srirangam to see the sage — perhaps for the last time.

Yamuna received them eagerly and asked how things were with Ramanuja. They told him that after a quarrel with Yadava, Ramanuja had parted from him and now devoted himself entirely to the service of Lord Varadaraja.

"God has granted my fervent prayers — praise be to Him!" cried Yamuna, filled with joy. He called Periya Nambi (Mahapurna) and said, "Here is glad news. Ramanuja is happily free of Yadava. Go at once to Kanchi and bring him to me." Mahapurna set out immediately.

But Yamuna grew worse, despite his wish to live until Ramanuja arrived. The disciples were distressed and hoped against hope that the Master would survive. It was the month of Vaiyasi, and the usual temple-festivities of the season were in progress. The avabhrita (concluding ritual) day came. Yamuna went to the temple and offered his last worship to Ranganatha, devouring with his eyes both the Lord and Saint Tiruppanazhvar — who stood at His feet — from toe to top and top to toe.

Receiving tirtha and prasada, he returned to his monastery and gathered all his disciples and the temple authorities around him. He fell prostrate before the assembly and once again asked their pardon for all his faults.

"Holy sire, why speak of faults?" they cried in one voice.

He then addressed them: "I beg you all to take care of the venerable Araiyar. O officers of Ranga's shrine! Conduct every act of worship for Lord Ranga punctually — the mantrapushpa and the rest. Distribute holy food to all your gurus, to all the holy souls of this place, and to all pilgrims who come from every direction to visit the shrine."

"These must be his last words," they thought, their hearts heavy with sorrow. Turning to Yamuna they said, "All shall be done, sire, as you wish."

Sri Yamuna now assumed the padmasana (lotus) posture, held his breath, and fixed his mind and heart on the holy feet of his Acharya Manakkal Nambi. He commanded the disciples to recite aloud the Brahmavalli, Bhriguvalli, Purushasukta, Archiradi, Suzh Visumbu, and other sacred texts. At the moment of Abhijit (midday), joined with the Sravana constellation, on the sixth day of Vaiyasi — as the temple trumpets began to sound — the holy sage was raised to Nitya-vibhuti (the eternal realm).

Araiyar and the others fell to the ground senseless with grief at a loss so hard to bear. But the last services for the departed had to be performed. Rallying to the task, they asked the sage's son (his son from before he took the robe of a sanyasin) to do what was required.

They sprinkled water to purify the ground (sthala-suddhi) after sweeping it. They built a four-posted mantapam (pavilion) and adorned it with festoons of darbha (sacred grass) and sengazhu-nir flowers. Silk hangings were hung, and chamaras (ceremonial whisks) were arranged in tassels. To the four posts were tied young plantain trees with bunches of green areca-nut at the capitals. Fruits of many kinds hung from the canopy, and a flag was raised at one corner. Festoons of tender foliage — palasa, asvattha, khadira, and udumbara — were hung to the four directions.

Paddy grain was spread on the floor of the bier, and purna-kumbha (vessels filled with water) were placed outside the bower, at different corners. The vessels were consecrated with the Twelve Holy Names of Vishnu — Kesava and the rest. Their necks were wound with Kusa, durva, darbha, Vishnu-krantha, and various flowers. After reciting the Dvaya-mantra together with the names of the Guru-parampara (the apostolic succession) and the Twelve Holy Names, the vessels were consecrated. Leaving the Sankarshana-vessel in the northeast corner (Isanya), they took up the four others and bathed the body of the sage — after the Panch-amrita ablution of milk, butter, honey, curd, and coconut water — reciting the Purushasukta throughout.

The worthies of the place (mudalis) then took up the remaining twelve vessels outside the bier. After presenting the assembled leaders with rolled betel and nut, obtaining their permission, and circumambulating them, they performed ablutions with these. The space at the outer door was cleaned with cow-dung, and rice grain was spread over it. A mortar and pestle were brought, ritually washed with water, and draped in new cloth. Turmeric was placed in the mortar.

Maidservants (dasis), stamped with the holy Chakra and Sankha — thus consecrated to Vishnu — dressed in freshly-washed garments and adorned themselves for the occasion. They went around the holy Trivikraman Street and approached the door. Prostrating before the holy assembly with their leave, they took up the pestle (representing Meru, the sacred mountain) and, while reciting the Twelve Holy Names, pounded the turmeric in the mortar — which was then called Sri-Churna.

Araiyar and the others then drew on the paddy a figure of the earth with its nine divisions (bharata-khanda and the rest). At the eight corners of this figure they placed eight vessels, filled respectively with holy powders, unguents, scents, flowers, laja (fried rice), milk, curd, and water. These were adorned with buds of darbha, asvattha, and so on, while the Dvaya-mantra was recited throughout.

To the east they placed a winnowing-basket filled with husked laja; to the west, a vessel filled with Sri-Vaishnava food-washed water; to the north, money and other gifts for distribution to the Sri Vaishnavas; to the south, a golden platter holding the garland and raiment worn by Lord Ranganatha. Then, prostrating before the sanctified image of the sage, they circled it and chanted Tiruppallandu, Kanninun Siruttambu, and Suzh-visumbani mukil. Araiyar then went around the holy streets of Srirangam with music, chanting the Tiruvirattum, and returning to the monastery sang the closing hymns.

The eight vessels of holy milk and the rest were then emptied over the sage's body, which was adorned with Lord Ranga's gifts of garland and raiment. All those present shared among themselves, as prasada, the remnants of what had been offered to the sage. They gazed earnestly at his figure, so as to keep it vividly in their hearts forever. They threw themselves at his feet, pressed them to their eyes and hearts and heads, and — overcome at last — gave way to their grief. Tears streamed down their cheeks and loud lamentations filled the air.

The worthies of the place pressed round the mourners, consoling them with kind words. They lifted the bier, with the sage seated in it, onto a stretcher, bore it reverently on their shoulders, and carried him in splendid procession through the streets. Conches sounded, music played, and men and women performed sacred dances. The Prabandhas (the Tamil Vaishnava hymns) were recited in front; Veda recitation (Veda-parayana) followed at the rear. White cloths were laid along the streets before the procession, whose members carried sugar-cane sticks in their hands and bright vessels of water on their heads.

As the procession moved on, laja, flowers, and scented powders were showered over all. The temple's vestal attendants led the way carrying torches aloft. Chamaras waved on either side, and white cloths were brandished in the air. And as if to crown it all, bugles and trumpets proclaimed: "The great sage Alavandar, defender of our faith, has gone forth to heaven."

After passing through the holy streets, the sage was carried to Tirukkaramban-turai, a spot near the south bank of the Coleroon (Kolladam) river to the north. There they purified the ground with the unused water from the reserved Sankarshana-vessel and performed every rite prescribed for sanyasins with exact care. The sage was then duly installed in a cavern made in the earth.

We leave the elders and temple dignitaries busy with these final rites, and turn for a moment to what was happening meanwhile in Kanchi.