Swami Ramanujar in Sri Rangam

After learning the three divine rahasyams from Tirukkoṭiyūr Nambi, Swami Rāmānujar, along with his disciples, returned to Sri Rangam. Upon returning to Sri Rangam, Swami Rāmānujar starts to preach and propagate all that he has learned thus far. In the meantime, he leaves Kūrattāzhvān and Modhali Aandaan with Tirukkoṭiyūr Nambi to grasp the meaning of the Charama Shlokam and asks them to come back and teach. Soon, he started work on a magnum opus known as Sri Bhashyam.

During the compilation of Sri Bhashyam, Swami Rāmānujar would dictate the shlokas and their commentary, while Kūrattāzhvān would sit and write down whatever Swami Rāmānujar said. Once while compiling the Sri Bhashyam, a question arose as to which character of a given jeevaathma would be its prime characteristic? Would it be Jnatritvam or Seshatvam? Jnatritvam refers to the aathma expressing dharma jnanam, whereas Seshatvam refers to the aathma expressing that it is below the Lord and is dependent on Him for its existence.

Swami Rāmānujar claimed that Jantritvam should be the character mentioned, whereas Kūrattāzhvān claims that Seshatvam should be the quality specified. Swami Rāmānujar says this argument could only be solved by Tirukkoṭiyūr Nambi and sends Kūrattāzhvān to ask him which character should be mentioned. Kūrattāzhvān went to Tirukkoṭiyūr to ask Tirukkoṭiyūr Nambi the question of debate. According to the shastras, one must not request an Āchārya a question until they give the student the authority to do so.

Thus, Kūrattāzhvān went to Tirukkoṭiyūr Nambi's house and began performing kainkaryam to the Āchārya. Soon, two days passed. Five days passed. A fortnight passed. Fortnight became a month. One month became three months, and this finally became six months. Kūrattāzhvān could not bear being separated from Swami Rāmānujar any further. Kūrattāzhvān tells Tirukkoṭiyūr Nambi that he will take his leave. Tirukkoṭiyūr Nambi senses that Kūrattāzhvān had come with a question and tells him, as he is about to leave, "Adiyan Ullana Pāsuram Marandhadho?".

Hearing this, Kūrattāzhvān understands what Tirukkoṭiyūr Nambi was trying to convey and, satisfied, goes to Swami Rāmānujar's side at Sri Rangam. Upon arriving at Sri Rangam, Kūrattāzhvān tells Swami Rāmānujar that Seshatvam should be the character that should be mentioned. To substantiate, Kūrattāzhvān tells Swami Rāmānujar that the Āzhwārs stated in their Pāsurams that the Lord lives within us, and we are nothing but a mere vessel to Him. Hence, Seshatvam should be the character mentioned.

As time passed, Swami Rāmānujar sensed that changes needed to be made in the temple administration at Sri Rangam. Uttama Nambi, the temple administrator at the time, was opposed to any type of change. He planned to kill Swami Rāmānujar. One day, when Swami Rāmānujar was going around for alms, he came to the doorstep of Uttama Nambi, who called Swami Rāmānujar inside and seated him. Before serving Swami Rāmānujar food, Uttama Nambi laced the rice with poison. Uttama Nambi's wife sees what her husband does and tells him that it's wrong.

Uttama Nambi threatens that he would slit her throat if she opened her mouth. Thus, to prevent Swami Rāmānujar from eating the rice, she prostrates before him and performs pradakshinam, placing the leaf with the food in front of Swami Rāmānujar. When anyone conducts themselves in this manner before a sanyasi, it is the sanyasi's duty to reject the food and leave. Swami Rāmānujar takes the leaf and throws it into the Kaveri River. Swami Rāmānujar notices the fish in the river that ate the rice start plopping up and die a painful death.

Swami Rāmānujar understood that the rice was poisoned and that Uttama Nambi's wife conducted herself as she did to save him. Soon, the news that Uttama Nambi tried to kill Swami Rāmānujar started to spread like wildfire.

Soon, the news reached the ears of Tirukkoṭiyūr Nambi, who rushed to Sri Rangam to see Swami Rāmānujar. When Swami Rāmānujar found out that his Āchārya was coming to Sri Rangam, he ran to receive him. When Swami Rāmānujar saw Tirukkoṭiyūr Nambi, he immediately began prostrating himself before his Āchārya. The sand on the banks of the river was scorching hot, and Swami Rāmānujar continued to prostrate his Āchārya. Soon, a crowd gathered around the two great acharyas.

The crowd noticed that, due to the heat, Swami Rāmānujar was getting burned and was almost cooked to a crisp. A man in the crowd speaks up and asks Swami Rāmānujar to stop prostrating, as the sight was unbearable. Once the man spoke up, Tirukkoṭiyūr Nambi asked Swami Rāmānujar to stop prostrating and assigned that man to perform kitchen duties for Swami Rāmānujar. He asks the man his name. The man replies that his name is Kidambi Achan.

Tirukkoṭiyūr Nambi tells Kidambi Achan that his devotion was genuinely exceptional, as he could not even bear to see Swami Rāmānujar in pain. Tirukkoṭiyūr Nambi said that he would be one of Swami Rāmānujar's most trusted aides. Swami Deshikan comes in the lineage of Kidambi Achan on his maternal side.