LIFE SKETCH OF SRI NAMPILLAI - PART 2 By Sri U.Ve. Bhuvarahacharya Swamy

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Part Two of Sri Nampillai's Life Sketch

By: U.Ve. Sri E.S. Bhuvarahachariar Swamy

 

Hereafter the narrative account of Nampillai's life history is interspersed with

a series of serious questions posed by him to his revered Acharya, Sri

Nanjeeyar and the latter's crisp and clear cut answers which dispel several

doubts lingering in our mind for a very long time as a result of which it is

well nigh impossible to erase them from our poor hearts. So the remaining part

in this essay assumes greater importance. It is worthwhile to bestow the best

attention on this question and answer section.

 

Q1. Once Sri Nampillai questioned his preceptor " There are so many means of

salvation (upayas) prescribed by the shastras as Karma yoga, Gnana yoga, Bhakti

yoga, offering garlands to the deity Sriman Narayana, lighting lamps in His

temple, residing at the Divya Desams like Srirangam etc., chanting His sweet

names, Purushothama vidya, the knowledge of the secret cause of Sriman

Narayana's incarnations etc., There are also innumerable pramanas

(Authoritative Supporting Statements) in the shastras for all these upayas. The

followers of these upayas (means of salvation) are also in majority in this

world. But for Saranagathi (accepting Sriman Narayana as the sole, safe, secured

means of salvation) the pramanas are less in number and the followers are to be

traced. The Rishi (sage), chandas, devathas (the deities) are mentioned in the

case of other upayas namely Karma yoga etc., whereas they are missing in

Saranagathi. Why this disparity between the two when Saranagathi is the easiest

means of salvation?

 

Sri Nanjeeyar's Answer (S.N.A) - There is no need for any pramana in the case

of Saranagathi, because it is something that is self-evident and therefore

requires no proof or pramana. Let me explain it by an example viz: Two men are

crossing a river. One has fallen into the depth of the river and is sinking.

Does the other man go in search of a Pramana to lift up and save the sinking

one? He saves him automatically. All the Jeevatmas who have fallen into the

ocean of samsara are equal to the sinking man. Sriman Narayana lifts them up by

stretching forth his merciful hands. Therefore it is nothing but common sense

and requires no pramana. Here are the pramanas if you still insist upon getting

some pramanas. In the Vedanta a very well known statement runs as follows:

 

Pramana no 1.

"yo Brahmanam..mumukshurvai saranamaham prapadye"

(sweta asvatara Upanishad)

Meaning:

("First of all Sriman Narayana created Brahma. He taught him the entire Vedas.

He has given me the clear knowledge with reference to Him. I take refuge under

Him desiring salvation" says Veda Purusha.)

 

Pramana no 2.

"Tasmath Nyasa mesham Tapasam Atriktham Ahu:"

(Taitriya Narayana - 50)

Meaning:

("Therefore this Nyasa namely Saranagathi excels all other penances")

 

Pramana no 3.

"Nyasa Ithyahuhu maneeshino Brahmanam"

(Taitriya Narayana - 50)

Meaning:

(Wise men declare that Saranagathi is the Brahman (Sriman Narayana)

Himself)

 

Pramana no 4.

"Nikshepa aparaparyayo Nyasa: Panchangasamyutha

Sanyas: styaga ithyuktha saranagathirithyapi"

(Lakshmi Tantram 17-74)

Meaning:

(Surrendering to God (nikshepa) has five accessories. The word "nikshepa" has

several synonyms like Nyasa, Sanyasa, thyaga and Saranagathi.

 

Thus pramanas are readily available and they are also many. There is no dearth

of such pramanas. You should not judge the superiority of other upayas by the

majority of people opting for them. Among the worldly men only some can become

sanyasins on that score can you say that the sanyasins are inferior to others?

 

I will give you another example (said Nanjeeyar)

"Jyothishtomena Suvarga Kamo yajetha" is a Vedic statement. This means perform

a sacrifice by name Jyothishoma if you wish to reach Heaven (Indra's world) and

enjoy celestial pleasures there. But not everyone performs the sacrifice. Very

few interested in reaching heaven perform it. Do you mean to say that those few

men are inferior to others? Certainly not.

 

Comparatively speaking that the pleasures in Indra's world is far inferior to

the indescribable unimaginable and endless pleasures of Sri Vaikuntam, the

heavenly abode of Sriman Narayana. In the case of Swarga (Indra's abode) the

pleasures are limited and have an end. Those who go there return to this mortal

world after exhausting their punyas (merits) whereas those who go to Vaikunta

Loka will never return. Only very few people are interested in going to swarga

(Indra Loka) even though all people come to know that pleasures of heaven are

most enjoyable and superior. That being the case there is no wonder if a very

few people resort to Saranagathi. Therefore the majority or the minority of

followers does not decide the issue.

 

Hence the greatness of Saranagathi cannot be measured or estimated by the

availability of numerous pramanas or by the majority of people opting for it.

 

Oh! Nampillai, you asked me another question -

Why there is no prescription of Rishi, Chandas, and Devatha etc in the case of

Saranagathi. We find them in the case of other upayas. The answer is this.

"Rishya adheencha Karanyasam Anganyasancha Varjayet". This is a famous dictum

ruling out the prescription of Rishi etc., Anganyasa, and Karanyasa, which are

laid down as accessories for other upayas. Hence you find the surrenderers not

desiring all preliminary rites.

 

I wish to add one thing more. The lord who is Saranya has an aversion to accept

any kind of assistance while saving the surrenderer. He is called Nirapeksha

upaya. This is the meaning of "Eka" sabda in "Sarvadharman Parityajya Mam Ekam

Saranam Vraja" (Nirapeksha upaya means he does not expect any other help in

salvaging the souls of this world. That being the case with regard to the Lord

there is no wonder that the saranagathi, which is synonymous with Him, will also

not tolerate Anganyasa, Karanyasa etc., This is my strong faith. Nampillai

listened to his Acharya with rapt attention and thought that he was very

fortunate in getting such a holy preceptor.

 

 

Q.no 2.

Nampillai asked his teacher:

"How can a man understand that he has the qualities of a Srivaishnava?" (It

means what are the special identifying characteristics of a Srivaishnava)

 

S.N.A - a. If a man comes to know that the Lord Sriman Narayana in his

Archavatara (in his idol form in temples and other places) does possess all his

supreme powers as in Srivaikunta Loka, He can consider himself to be a

Srivaishnava (That means it is very difficult for an ordinary person to have

great faith in Archavatara. The moment he thinks that Archavatara has both

paratva and soulabhya he becomes a Srivaishnava. Archavatara Pravanya as

Thirumangai Alwar possessed is a very important criterion for a Srivaishnava,

which is very difficult to get)

b. A man in general loves his son and wife very dearly. If he possesses that

much love and affection towards a Srivaishnava, he can consider himself as

included in the list of Srivaishnavas. (The man is expected to shower more love

on a Srivaishnava than he does toward his family members. Here it is amusing to

see that some concession is allowed by Sri Nanjeeyar.)

c. When abused by a Srivaishnava, if a man does not become angry, but on the

contrary receives his wrathful words with a cheerful countenance and as an

enjoyable pleasure he is a Srivaishnava.

 

Therefore a man should possess these three important qualities as

explained before. They are

1. Archaavatara Paratva Buddhi

2. Bhagavatha Prema

3. Bhagavatha Katinokthi Bhogyatha Buddhi

 

If any one after close examination of him finds that he is in possession of

these three virtues, he can conclude within himself that he is a Srivaishnava

(Author's note: Please check yourself)

 

 

Q.no.3

Sri Nampillai was studying Sri Bhashyam (Sanskrit commentary of Sri Ramanuja on

Brahma Sutras composed by Vyasa) under the guidance of Sri Nanjeeyar. At that

time the food was ready for the offering of the Lord. Sri Nanjeeyar was informed

about this so that he may perform "Tiruvaradhanam"(Pooja) to his deity at his

mansion. The teacher ordered the pupil, Sri Nampillai to perform the pooja. The

disciple respectfully and humbly told the teacher that he was ignorant of the

manner of performing as it would by performed by his Acharya. The teacher

quipped, "Do you think that I know very well the procedure? Can you not simply

chant the second half of Dwaya Mantra (Srimathe Naraayanaya Namaha) and wash the

holy feet of the Lord. (The idol called Chokka Thevar at my residence) and offer

the cooked food to him with due respect (Note - This answer points towards the

Saulabhya of the Lord unlike the demigods. It is easy to satisfy him by a very

simple Pooja. No elaborate and painful procedure is needed "parivadil eeshan"

says Sri Nammazhwar in his Tiruvaimozhi. Parivatu means distressing, painful and

agonizing procedure of pooja. Il means there is not. The Lord, Sriman Narayana

is known for His simplicity.)

 

Sri Nampillai got another doubt. So he questioned the teacher.

Respected Swamin, there are 108 Divya Desas. We have to perform pooja to all the

presiding deities in all the holy shrines but we perform pooja only to God in

our house. Are we not expected to do this service to all 108 forms? If that is

so how to do it? Is it not humanly impossible? By offering food to one deity at

our residence are we not allowing the 108 deities starve?

 

Sri Nanjeeyar smiled and replied with affection "The remedy for this, my dear

son! is as follows- First of all chant the purva vakya (i.e. the former sentence

of Dwaya) .

 

After that and before pronouncing the uttara vakya (the latter sentence of

Dwaya) you include the word "Sarva Mangala Vigrahaya". Now all the deities in

all 108 Temples appear before you in the form of the deity at your house.

Thereby you are considered to have performed pooja to all those deities.

 

>From this question and answer it becomes evident to us that our illustrious

Acharyas never wash the holy feet of the deities in their respective mansions

without uttering the Dwaya Mantra. That means Dwaya Mantra stands supreme.

 

 

Q.no.4.

Sri Nampillai, one day further questioned his teacher, "Dear Swamin, why the

Lord is born in this world?" (i.e. What purpose do the incarnations of Sriman

Narayana serve).

S.N.A.-

"Oh! My dear son! The Lord takes several births in this world and performs

Herculean tasks even as a wild elephant does by dragging huge and heavy trees.

It is in order to inflict severe punishment on those wretched souls who have

committed several offences towards His earnest devotees.

 

Now this answer of the Guru tempted the disciple to know what are all the

Bhagavatha Apachara (i.e. offences towards the devotees). Accordingly he put the

question to his preceptor- "what is

Bhagavatha Apachara?"

S.N.A. -

The first and foremost of Bhagavatha Apachara is equating a Srivaishnava to

himself on seeing him. Why it should not be done? It is because the Alwars have

vociferously praised Sri Vaishnavas to the skies and never equated them

(SriVaishnavas) to themselves though the Alwars are SriVaishnavas of par

excellence by the graceful blessings of Lord Sriman Narayana. By this we

understand that if we consider that SriVaishnavas are equal to us that is

Bhagavatha Apachara. Nanjeeyar in this context quotes numerous passages from

Nalayira Divya Prabhandham of Alwars to substantiate this view. (It is better to

know it from Acharya or otherwise giving a long list of them here will not be

conducive to the narrative interest).

 

 

Once SriNanjeeyar out of unbounded affection towards SriNampillai voluntarily

came out with a great truth that should get embedded in the hearts of all

Srivaishnavas.

 

TO BE CONTINUED....