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Srimathe Ramanujaya Namah:

Part (5) of Sri Nampillai's Life Sketch (FINAL)

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

This article is a direct translation - from Sri Guru Paramparai -
(translated by U.Ve. Sri E.S. Bhuvarahachariar Swamy into English)


Hereafter there is no need for you to spend your time for acquiring 
knowledge.  It is enough and to spare in your case.  Hence, perform 
the service of the Lord by gathering all Srivaishnavas together and 
propagate our Srivaishnava sampradaya.  At the same time however I 
wish to pass onto you a very important message.  Sri Parasara 
Bhattar having told all important and essential subjects relating to 
the welfare of my soul finally advised me, "Do not be popped up with 
pride for the following reasons ? 1. I am by name Vedanti(one who 
has learnt vedantas to its core). 2. I have for my Acharya, Sri 
Parasara Bhattar. 3. I have given by way of Guru Dakshina (Tuition 
fee to the teacher) plenty of wealth.  Therefore think always that 
Sri Emberumanaar's i.e. Sri Ramanuja's holy feet are the sole means 
of salvation and take refuge unto him. I tell you now in a similar 
fashion - you also take refuge under Emberumanar.  Do not be elated 
that you got the sobriquet Lokacharya and you are capable of 
bringing out the esoteric meanings of 4000 hymns of Azhwars and the 
propagator of Sri Bhashya (Beware of these pitfalls)".

Afterwards Sri Nanjeeyar begged the pardon of Nampillai and other 
Srivaishnavas (for any fault if committed unknowingly, as it is very 
difficult for a soul with this body to be free from any fault).  He 
then purified himself by having "Sri Pada Thirtha" (the holy water 
after washing their holy feet) of Srivaishnavas.  And then hosted a 
dinner in their favour (Tadiyaradhana).

(Author's note ? The exchange between Acharya and sishya is note 
worthy.  Keeping all these in our mind we have to behave towards our 
Acharya and other Srivaishnavas.  This is a lesson both, Acharya and 
sishya should learn).

Subsequently, Sri Jeeyar kept his head on the lap of Sri Senapathi 
Jeeyar and his holy feet on the lap of Sri Pinbazhagiya Jeeyar and 
slept facing towards the temple and thus remained inside his mutt.  
Thus meditating on the holy feet of Sri Parashara Bhattar, he  began 
his journey to Sri Vaikunta Loka (i.e. passed away).

Sri Pillai could not brook the separation from his Acharya with his 
eyes full of tears, he fainted for a while and thus grieved very 
much.  All other Sri Vaishnavas consoled him, "Is it proper for your 
noble self to grieve in this manner?". On hearing this, Sri Pillai 
somehow consoled himself.  He offered the garland, clothes etc. that 
were sent by Lord Ranganatha through the Temple priest to the mortal 
remains (Carama Vigraha) of his Acharya and performed the last rites 
for the departed soul according to the prescribed rites for an 
ascetic.  He also performed the Tiruvadhyayana festival for his 
Acharya.

Among our Acharyas, Sri Nanjeeyar's greatness is outstanding.  We do 
not find such special and extraordinary happenings that took place 
in the life of Sri Nanjeeyar.  And so also he is an extremely 
exemplary character in the case of other Acharyas.  What are they? 

1. Sri Namperumal of his own accord showered this grace on 
SriNanjeeyar and towards the close of his life coming out of His 
temple He displayed His Archa vigraha which was Sarvaswam (the 
entire world of wealth) for Sri Nanjeeyar.  This is a special event 
in the life of SriNanjeeyar. 

2. Sri Nanjeeyar conducted Tiruvaimozhi Kalakshepam (Discourse on 
Tiruvaimozhi of Sri Swamy Nammazhwar) 100 times and 
therefore "shatabhishekha festival" was celebrated.  This is a rare 
phenomenon which contributes to his greatness and which the other 
Acharyas cannot have a claim.

3. He deserted the company of his wife, children, house, friends, 
wealth and his native place which were detrimental to the service of 
his Acharya, Sri Parasara Bhattar.

4. Having snapped all worldly relations, Sri Jeeyar did not go to 
any other place.  He directly came to Srirangam where he could enjoy 
the company and service of his Acharya.  And thereby he proved that 
the proper place of dwelling for a disciple was the nearness of his 
Acharya.

5. He placed his entire wealth at the disposal of his Acharya.

6. He thought that his life mission was serving Sri Parasara Bhattar.

7. His main stay of life was the service of his Acharya.

These rare features are to be found only in the case of Sri 
Nanjeeyar (Author's note ? Can we try to emulate at least one or two 
special qualities of Swamy Nanjeeyar?)

Sri Nanjeeyar's birth day is phalguna month and the star Uttaram, as 
that of Sri Ranga Nachchiyar.

His Taniyan 
"Namo Vedanta Vedyaya Jaganmangala Hetave
  Yasya vag amruthasara puritam Bhuvana Trayam"

(Meaning ? Salutation to that Vedanti who has contributed to the 
welfare of the world and the three worlds are submerged by whose 
nectarine speeches)

Another Tanian runs as follows

Yad vachasakalam Sastram yatkriya vaidico vidhi:
Yatkataksho jagatraksha tam vande madhavam munim

(Meaning ? I salute that saint by name Madhava whose words are the 
sastras and whose acts are the prescribed rites in Veda and whose 
glances secure the safety of the universe)

In the narrative account it comes across that Sri Namperumal gave 
Sarvaswa dana to Sri Nanjeeyar.  What does this mean? That is 
showing off His entire charming body, i.e. Archa Tirumeni.

Sri Nanjeeyar also gave us sarvaswa danam.  His sarvaswa dana is 
giving out all secret principles of our Sri Vaishnava Sampradaya 
without any reservation.

      On one occasion, Sri Nampillai was returning to Srirangam 
after worshipping Sri Nachchiyar Sengamalavalli, the divine consort 
of Sri Pundarikaksha, Senthamarai Kannan at Tiruvellarai along with 
his disciples.  When he neared the river Kaveri to reach Srirangam, 
it was in high spate with eddies and several acquatic animals.  The 
fury of the floods was immeasurable.  The river Kaveri resembled 
Ganga which with its floods used to dash against the banks and 
uproot the trees standing there majestically.  By the current of the 
river Ganges, the Himalaya mountain shook and whole earth used to 
tremble and the ocean used to dread the Ganga joining him.  On 
seeing the river Kaveri in a similar condition Sri Nampillai and 
others became very much worried about crossing the river.  They 
could not obtain a comfortable and strong boat to cross the river.  
They could get only a small boat called "Tazhi".  They ascended the 
Tazhi and as it reached the middle of the river the whole horizon 
was enveloped by thick dark column of clouds; the darkness engulfed 
all the directions.  They could not see both the banks and judge the 
directions.  The Tazhi started slowly sinking unable to bear the 
heavy weight of the crew.  At that juncture the ferry man shouted on 
seeing the alarming state of affairs.  "If 2 or 4 people could jump 
out, all others including Sri Nampillai could be saved.  If not, all 
of us have to drown."  But no one was prepared to leap out as it was 
the middle of the river and owing to fear of their death.  At that 
moment a pious old woman addressed the ferry man "Oh! Gentleman, you 
will live for 100 years. Bestowing your best attention make Sri 
Nampillai, the very life of the entire humanity - take him to 
shore."  Blessing him thus she jumped out of the ferry without 
caring for the pitch darkness and the floods.  By this timely act of 
the woman, the ferry's weight became less and it reached the shore.  
Sri Nampillai became very much distressed at the loss of this lady 
on his account.  The sacrifice touched him to the quick and he 
repeatedly mourned the loss of a life for his sake.  At that time 
the lady who jumped into the river was carried away by the current 
of the river to a very small distance.  There she could find a sandy 
mound and standing upon that she heard the moaning of her Acharya 
Sri Nampillai which was clearly audible as it was a noctional 
voice.  She quickly responded to her Acharya "Oh! My respected 
swamy!  I am alive and very near to the bank.  Kindly do not grieve 
for my sake."

      Immediately Sri Nampillai asked the ferry man to go and fetch 
her which he did so.  She also came and prostrated at his feet.  As 
the lady was not aware of any other protector except her Acharya, 
Sri Nampillai, she remarked, "Oh! Protector, I suppose that you have 
appeared there in the river bed as a huge sandy mound in order to 
save me from finding a sea grave".  Sri Nampillai replied "If that 
is your strong faith I have nothing to say against it.  Let it be 
so".

        The moral of this episode runs as follows ? If a man wishes 
sincerely to save his preceptor by sacrificing his body, wealth and 
life he will be saved by Sriman Narayana at that juncture.

        Later on, while Sri Nampillai along with his disciples was 
guarding the Visishtadwaita sampradaya with all his might a lady 
disciple of Swamy lived in her own house which was adjacent to Sri 
Nampillai's mansion.  A Srivaishnava gentleman who used to attend 
Sri Nampillai's discourses along with her and thus who became very 
friendly with her advised her very often to donate her house to 
swamy Nampillai as Sri Nampillai's mansion could not accomadate all 
Sri Vaishnavas during the discourse.  She replied in the negative, 
stating that who would get even a small house at the holy Srirangam 
and therefore she would not part with her property till the end of 
her life time.  The Srivaishnava gentleman duly reported this to Sri 
Nampillai.  Sri Nampillai invited this lady and addressed her, "You 
require a small portion of the house to live in.  During the 
discourse, my house is hardly sufficient to accommodate all Sri 
vaishnavas.  Therefore you please donate your house for the sake of 
the Sri Vaishnava assembly".  On hearing this, the lady submitted 
humbly "I will do so, but on one condition.  Swamin! You have to 
assure me a berth at Sri Vaikunta in exchange of this 
accommodation".  Sri Nampillai replied, "This could be done only by 
Sri Vaikunta Natha as it is under his jurisdiction.  I can only make 
a humble requisition to him and then I can do so if he permits me".  
The lady continued, "I am an innocent woman.  Therefore I am not 
satisfied with your vocal assurance.  May I request you Swamin to 
put it in black and white."  Sri Nampillai became highly pleased at 
this strange request.  Hence he took a piece of paper and wrote on 
it after affixing the date, month and year as follows- "I, 
Tirukkalikanri Dasar (Nampillai) have granted a berth for this lady 
at Sri Vaikuntam today.  It is therefore the duty of SriVaikunta 
natha to register the same and grant a place in Srivaikuntam to this 
devoted lady".  He also put his signature as Tirukkalikanni Dasar 
and handed it over to the lady.  The lady received the letter with 
due respect and by bearing it on her head she also partook Sripada 
Thirtha (Holy water after washing the holy feet of her teacher) and 
the prasada (food etc.,).  She spent the consecutive two days 
serving Sri Nampillai, and on the third day she started her sojourn 
to Sri Vaikunta Loka.

             We understand from this happening, that a man is 
expected to have absolute faith in Acharya and he has to totally 
depend upon what the Acharya grants to him by his mercy.  The 
Acharya has absolute authority over the two worlds i.e. Nitya vibhuti
(Sri Vaikunta Loka) and Lila vibhuti(this mortal world meant for His 
sport)

          Sri Mahabhashya Bhattar, a Srivaishnava wishing to dispel 
his doubt put a question to Sri Nampillai, "How is a sentient soul 
cock sure of getting salvation at the end of his life?"  Sri 
Nampillai gave a convincing answer "The soul (a Srivaishnava) firmly 
believes that he would reach only the abode of Lord Sriman Narayana 
at the end of his life owing to the following reasons.

1.      He has unflinching faith in Lord's Sriyapathi's upayabhava 
(the sole means of salvation) and the upeyabhava (sole goal)
2.      He has very strong faith in his Acharya who is solely 
responsible for his upliftment while he was losing the enjoyment of 
God's vicinity for a very long time. 
3.      He has absolute faith in Visishtadwaita siddhantha as 
enunciated by Sri Ramanuja in his Sri Bhashyam.
4.      He meditates upon the pious virtues of Lord Sriman Narayana 
as found in Sri Ramayana (i.e.spending his time by the study of Sri 
Ramayana in order to enjoy the special amiable qualities of Sri Rama 
and not as means of salvation)
5.      Spending his life time by the study of Alwar's Divya 
Prabhandams.

              On account of these, a soul (SriVaishnava) need not 
entertain even an iota of doubt as regards his emancipation at the 
end of his life as per the assurance given by Swamy Nammaazhwar in 
his Tiruvaimozhi ? "Mitchi yinni ----- Matradu kaiaduve" (He who 
studies Divya Prabhanda will hold in his palm the Vaikunta Loka - a 
non return abode)

              The gist of this answer is worth remembering for every 
Srivaishnava,  determination of upaya and upeya in a very clear cut 
manner, possession of absolute faith in Acharya and in 
Visishtadwaitha philosophy, a very strong appetite for the covetable 
virtues of the Lord are the most requisite essential qualities of a 
Sri Vaishnava which would ensure him liberation from worldly bondage 
at the end of his life.  
  
         On one occasion, some SriVaishnavas belonging to Pandiya 
Desa came to Sri Nampillai and requested him to tell them some 
important messages of Sri Vaishnava Sampradaya on which they could 
repose their confidence.  Sri Pillai exhorted them to remember 
always "The magnificient sea shore".  Confused at this answer, they 
exclaimed, "Are we expected to remember the sandy hillocks and huge 
regions of "Rose Apple" forests (Jumbolana) on the sandy seashore?" 
Sri Nampillai smiled at this quietly and told them, "SriRama 
accompanied by a huge host of monkey army encamped on the sea shore 
before crossing it. The night came.  As all the monkeys were very 
much attached to Him, they kept a close watch over securing his 
safety even at the cost of their lives.  Sri Rama slept while the 
monkeys were keeping awake and guarding him.  He woke up when the 
monkeys had gone to sleep.  Then he along with his brother, Sri 
Lakshmana fastened the quiver at the back of their shoulders, strung 
the bow and holding the sharp arrow in their hands, went round the 
entire army throughout the night in order to ward off any 
catastrophe that may befall them.  Hence there is no other protector 
except Sri Rama.  This is what you have to remember always."

          Therefore if we give up the mental worry with regards to 
our safety and resign ourselves to his benevolent care, He is sure 
to take care of us.

         A certain person, on another occasion put a question to Sri 
Nampillai, "Swamin, all Srivaishnavas say in one voice that all 
celestial beings other than Sriman Narayana are not to be 
worshipped.  But all those gentlemen do worship them in their daily 
rituals (Nityakarma like Sandhyavandana, Amavasya tharpana etc., and 
on other occasions in their nimithika Karma (like Grahana (eclipse) 
tarpana (debatory rites) ) prescribed by sastras.  What is the taboo 
in the worship of these deities in their respective temples 
dedicated to them?"

          Sri Nampillai answered, "Though the fire in Agnihotra (the 
daily fire worship ritual) and the fire used for cremating the 
corpse in the crematorium are one and the same, the former one is 
considered to be holy and the latter one unholy.  Same is the case 
with the worship of the deities prescribed in the veda sastras and 
divinities consecrated in their respective temples. In the Nitya and 
Nimittika karmas, Srivaishnavas do worship the other deities like 
Indra, Varunam Vayu, Agni etc. but there is a special rule stating 
that even though they worship those deities they do so not as 
separate entities, but as body of Lord Sriman Narayana.  Hence it is 
permissible and it results in the worship of Sriman Narayana only 
who is their inner soul.  But in the respective temples of these 
deities they are according to the holy scripture Veda, subordinate 
to Lord Sriman Narayana.  Hence there is a change in the order 
(Paravaratatvavyatyayam).  Moreover these deities are consecrated 
there by the people who are full of Tamo Guna and they have done so 
using the mantras and tantras (mode of performance) as found in 
Saiva Agamas which are opposed to vedic principles.  To add to that, 
there is no special rule laid down in the Vedas that these deities 
should be considered as part and parcel of Sriman Narayana (body) as 
they are considered in the case of Nitya Nimittika rituals.  In the 
group of these deities, especially siva is to be abandoned by all 
means.  This is because that siva is charged with Tamo Guna in full 
which is at logger heads always with Satwa Guna and therefore  in 
the temples dedicated to him, he should not be worshipped as part 
and parcel of Sriman Narayana.

           So the deities like siva etc though they are considered 
to be part and parcel of Sriman Narayana according to Veda (sa agni, 
angaranyan Devata ? He is the soul, the other demigods are his body) 
are consecrated in their respective temples not according to the 
prescription of veda and Vedanta.  Hence they are not to be 
worshipped in these temples by Srivaishnavas who have an earnest 
desire to liberate themselves from the worldly bondage.

This particular question and answer in this section is to be 
understood in its proper perspective.  It does not mean that 
Srivaishnavas hate the other Gods.  According to the Holy Scripture 
Veda, the heavenly beings are also souls just like any one of us.  
These souls enjoy a very good healthy body, bereft of disease, 
decrepitude and decay etc. owing to their virtuous deeds.  The 
mortals in this world have inferior bodies.  Any mortal by 
performing several sacrifices etc. as per the prescription in the 
veda can become Indra, Siva, Brahma etc.  But there is no means for 
any soul to become Sriman Narayana.  In short, all the so called 
demi Gods belong to the category of chetanas.  They do have the 
power to grant boons and pronounce curses etc but those powers are 
given to them by Lord Sriman Narayana.  Srivaishnavas main goal is 
in getting liberation from the cycle of birth and death and thereby 
reaching the abode of Sriman Narayana and serving Him in the company 
of his consort, calculated to bring happiness to the divine couple.  
This purushartha (aim of life) cannot be granted by anyone else 
except Sriman Narayana.  To cite an example, the celestial beings 
like Indra etc. are A class prisoners and we are in the B class 
prison.  To seek release from the jail, a prisoner has to surrender 
to king of the land and not to an A class prisoner.  Hence 
Srivaishnavas neither have disregard nor regard for the other 
deities.  They always cherish a spirit of tolerance in their heart 
and hence no animosity towards the other Gods or their devotees as 
they have absolute faith in the Vedas and follow the doctrines 
enunciated in the holy scriptures as the creation of Sriman 
Narayana.  Therefore they do not despise them while prohibiting the 
worship of other Gods.  This underlining principle is to be 
remembered by all the readers.

             One day, a Sri vaishnava approached Swami Nampillai and 
remarked "Oh! Swamin! Your respectable body has become very lean and 
emaciated." Sri Pillai quipped, "while one wanes, the other one 
waxes is the general rule.  Don't you know this?"

       The sum and substance of this proverb is to be understood 
clearly.  When knowledge (of God), devotion(to Him) and detachment 
(to other worldly objects) increase, naturally the body of that 
person who comes to possess these traits becomes very lean owing to 
his devotion to Lord, he always contemplates on the nice qualities 
of the Lord, His heart melts, and consequently, he loses his taste 
for food etc. This results in the welcome weakness of the body. 
While the worldly man who identifies his body with soul eats well, 
maintains the health of the body.  Thus his physical stature waxes 
and the soul naturally wanes.

        Another Sri vaishnava approaching Sri Nampillai 
enquired, "Are you hale and healthy?" Sri Pillai retorted, "Are we 
going to wage war? No, the necessary health to serve the Lord is 
available in plenty.  There is nothing that is wanting".
       We understand from this reply of Sri Swami that a 
Srivaishnava need not go in quest of health.

          Once Sri Nampillai had an attack of some disease.  A 
Srivaishnava who was very much attached to him came and saw him and 
became very much vexed in his heart on seeing Swamy's condition.  
Sri Pillai on observing Sri Vaishnava's lamentation said, "I 
consider the disease to this body as a welcome guest.  Why do you 
mean like this?"

          Sri Nampillai's heart is to be understood here.  Normally 
a dangerous disease will result in death.  Who is afraid of death?  
Only a man who has not done his duty as prescribed by the sastras.  
On the other hand a man who has discharged his duties entertains 
death as the most welcome guest.

                    After some time Sri Nampillai was suffering from 
some disease once again.  At that time Engalazhwan and Ammangi 
ammal, the two celebrated Sri vaishnavas came to see Sri Nampillai 
to enquire about  his health.  At the behest of Sri Engalazhwan, Sri 
Ammangi ammal full of affection for Sri Nampillai tried to touch the 
body of SriNampillai having kept in his hand a yantra (a copper 
plate which possess the magical powers affected by incantation) 
which would cure Sri Nampillai.  But Sri Nampillai unable to brook 
this, withdrew his body from being touched by Ammangiammal.  Both of 
them became very sad at this behaviour of the teacher.  Quoting some 
scriptural lines both of them addressed Sri Nampillai, "If you 
endeavor to annihilate your disability by having recourse to other 
mantras and tantras, it brings discredit to you(swaroopahani) as you 
are entirely depending on Sriman Narayana for the safety of your 
body and soul.  If we on your behalf commit some acts for nullifying 
the evil effect of disease, it does not bring discredit to you.  
Hence why do you prevent us from doing so?"  Laughing at this 
SriNampillai said, "you are quoting some scriptural lines to prove 
the validity of your behaviour.  I also know all these.  Apart from 
that I know a particular and special scriptural dictum to which I 
pin my strong faith."  Both of them expressed their desire to know 
that special authoritative scriptural mantra. Sri Nampillai 
categorically declared, "my most respected Acharya, Swamy Nanjeeyar 
towards the close his lifetime told me very clearly that all other 
mantras except Dwaya mantra are equal to the kshudra mantra 
sivapanchakshari (Om nama sivaya)".  At this both of them 
questioned, "Grand Sire! What will then happen to Tirumantra?" (Is 
it also equal to Sivapanchakshari?)
(Author's note ? kshudra mantra does not mean despicable and 
detestable mantras as all other mantras including sivapanchakshari 
will yield only insignificant and temporary fruits.  They are all 
kshudra mantras ? i.e.kshudra phala prada mantras ? kindly avoid 
misconception)
Sri Nampillai replied, "Tirumantra is the one mantra that is being 
elaborately explained in Dwaya Mantra i.e.Tirumantra is vivarini 
(that which needs elaboration) and Dwaya mantra is vivarana (that 
which brings out clearly all the hidden meanings of Tirumantra).  
Therefore owing to "vivarana ? vivarani" bhava in the case of 
Tirumantra and Dwaya, this question does not arise.  Tirumantra is 
not a kshudra mantra.  It is part and parcel of Dwaya mantra".  Then 
the two srivaishnavas asked Sri Nampillai, "In that case, why can't 
we make use of Dwaya mantra to eradicate your disease?  Is it also 
objectionable?" Sri Nampillai replied, "A man drinks water only to 
quench his thirst.  He does not make use of water as a medicine to 
drive away his disease.  Similarly Dwaya mantra is to alleviate the 
taapa (the burning sensation caused by the afflictions of life).  It 
can never be used to quell the disease.  That does not mean that 
Dwaya mantra lacks efficacy to quell the disease.  But a prapanna 
(who has taken refuge under Sriman Narayana) by making use of it for 
driving away his disease loses his swarupa and paratantriya (total 
dependence upon the Lord).  On the other hand if a surrenderer makes 
use of Dwaya mantra for the sake of another, he is taking law into 
his hands.  Lord Sriman Narayana alone is the saviour.  Therefore a 
Srivaishnava is not expected to make use of Dwaya mantra for 
ensuring the health of any other person.  If he does so, it brings 
discredit to the supreme knowledge and matchless prowess of Lord 
Sriman Narayana.  That is an encroachment in realm of God who alone 
is the protector.  Hence using Dwaya for any purpose is totally 
prohibited in the case of Prapannas (surrenderers).
     
         Days passed on. Sri Nampillai recovered his health. As 
usual he was conducting discourses and thus he was the uncrowned 
monarch of Srivaishnava kingdom.  During that period Sri 
Kurathazhwan's grandson by name Naduvil Thiruveedhi Pillai Bhattar 
grew very jealous of Sri Nampillai and was highly intolerant of his 
Gyana (supreme scholarship), Bhakthi(Devotion), Vairagya 
(renouncement of all other worldly desires) the wealth of  
Srivaishnava attendance, his popularity among the public, the huge 
host of honest disciples etc.,  One day as he was proceeding to the 
court of chola king he met on his way Sri Pinbazhagiya Perumal 
Jeeyar and addressed him, "Oh! Jeeyar Swamy! I am on my way to 
king's court.  Would you mind accompaniying me?".  Invited thus, Sri 
Jeeyar too thought that he should accompany him as Sri Bhattar 
hailed from the family of his paramacharya, Sri Kurathazhwan.  So, 
both of them were very soon at the Royal gate.  The king entertained 
them with great warmth and affection, offered a respectable seat to 
Sri Bhattar and stood by his side with great reverence in his august 
assembly.  As the king had the good luck of listening to several 
eminent scholars of Srivaishnava Sampradaya (He was Bahushrutha) and 
by himself possessed a very high IQ, he wished to examine the deep 
erudition of Sri Bhattar.  He questioned him, "Oh! Revered master! 
Sri Rama who took special care in concealing his divinity by his 
categorical declaration `Atmanam manusham manye' ? (Meaning of the 
stanza `I consider myself not the incarnation of Sriman Narayana as 
you all proclaim but only as the son of Dasaratha and a mortal 
being') in the presence of all celestial beings headed by Brahma 
after slaying Ravana, forgot all about this and granted `mukthi' to 
the vulture king Jatayu by pronouncing `Gatchcha Lokam Anuttaman' 
(Go to the supreme world by my order)".  But Sri Bhattar got 
perplexed at this query and needed some time to ponder over this 
problem and answer the same.  Luckily for him, the king at that time 
had to attend some other important royal business.  This interval 
was a god sent to Sri Bhattar.  He turned round to Sri Jeeyar and 
asked him, "What is the solution offered by Sri Nampillai for this 
intriguing matter of granting salvation to Periya Udaiyar (another 
name for Jatayu as he is the uncrowned king of all vultures, periya-
great, udaiyar ? king) by SriRama being a mortal (By doing so the 
cat was out of the bag)?"  Sri Jeeyar replied with all 
humility, "Sri Nampillai used to quote the line `Satyena Lokan 
Jayathi' (SriRama conquers all the worlds by speaking truth always), 
thereby solved this conflicting and incongruous matter." Sri Bhattar 
pondered over this solution of this intriguing problem and arrived 
at the conclusion that it was just and proper.  The king after 
completing his official duty looked at Sri Bhattar, "you have not 
answered my interrogation?" Sri Bhattar replied, "You were otherwise 
engaged.  How could I answer your question? Now with your mind 
focused towards the subject on hand listen to me with rapt 
attention".  The citizens of Ayodhya while eulogizing the 
extraordinary and exemplary qualities and rare virtues of Sri Rama 
sing the following song:

"Satyena Lokan Jayati Deenan Danenas Raghavaha
Gunin Shushrushaya Veeraha Dhanusha yudhi shathravan"

(Sri Raghava possesses control over all the worlds by speaking truth 
always.  He captivates the mind of the distressed by giving them 
sufficient donations {to quell their agony} He attracts the mind of 
elders by his sincere service to them.  The hero vanquishes his foes 
by the eminent display of wielding his bow)

          The king lent his ear to this wonderful explanation and 
became highly pleased.  He nodded his head by way of ascent and 
saluted Sri Bhattar by falling at his holy feet and repeatedly 
praised him to the skies.  The monarch honoured him by presenting 
several invaluable ornaments, several costly clothes and also huge 
wealth and stood there dumb founded at his explanation.  He bid 
adieu to him with great respect and requested him to get back to 
Srirangam.  Sri Bhattar received all the ornaments and clothes 
offered by the king and proceeded from there catching hold of the 
hand of Sri Jeeyar.  He appealed to Sri Jeeyar to take him along 
with the gifts to Sri Nampillai and recommend them to Sri Pillai.  
He thus entreated him in manifold ways.  Sri Jeeyar also did so.  
Sri Nampillai was amazed at the unexpected arrival of Sri Bhattar 
and rose to receive him as the latter belonged to the family of his 
paramacharya, Sri Veda Vyasa Bhattar.  Sri Nampillai prostrated 
before him and asked looking at all the presents offered to 
him "What are all these?"  Sri Bhattar answered, "Oh!Swamin! This is 
the value for your single supreme sukthi (Divine speech) among ten 
thousand crores of other inestimable divya sukthis.  Therefore 
please accept both myself and these gifts."  Sri Nampillai 
said, "Let it be so.  But I think it is not proper on your part to 
do like this being the grandson of Sri Kurathazhwan". Sri Bhattar 
replied, "This is the gift offered by the king, who is after all 
merged in worldly pleasures for time immemorial having been 
enraptured by your one single and superb statement.  I have nothing 
else to offer you suited to the superior relationship with Sri 
Kurathazhwan.  Living in the adjacent house to your mansion, I lost 
the golden opportunity of serving your holy feet not withstanding 
that, unable to brook your grandeur I became the very generating 
station of jealousy towards you and thus was wasting the precious 
span of life offered to me by Sri Ranganatha.  For such a wretched 
soul there is no other expiatory act than taking refuge under your 
holy feet.  Hence you must take me into your fold.  So saying, Sri 
Bhattar fell at the feet of Sri Nampillai, tears welling out of his 
eyes and imploring his pardon. Sri Pillai lifted him up with much 
affinity and embraced him.  He looked at him with eyes full of mercy 
and posted him with all Sri Vaishnava Sampradaya doctrines at his 
command without anything left behind.  At this Sri Bhattar thought 
that he had fulfilled his mission in life and thereafter never 
getting separated from his Acharya enjoyed every minute of his life 
time by listening to the sweet words of his teacher and serving him 
always.

         During that period, Sri Nampillai invited Sri Bhattar into 
the esoteric meaning of Tiruvaimozhi by conducting kalakshepam.  Sri 
Bhattar too listened to his teacher with rapt attention and absorbed 
in his heart every single syllable of his exposition with a very 
steady mind.  Through out the night he wrote everything he heard and 
thus completed the work.  He took them all to his teacher and 
presented them before him respectfully.  Sri Pillai asked what it 
was.  "This contains the meaning of Tiruvaimozhi as given by your 
venerable self for my sake" replied Sri Bhattar.  Sri Pillai took 
the grantha and went through the same and found that the book 
contained 125000 granthas (one grantha = 32 syllables) in the order 
of Mahabharatha.  (Note ? Tiruvaimozhi of Sri Nammazhwar has at 
present 5 commentaries called 6000 padi, 9000 padi, 36000 padi and 
12000 padi written by Sri Tirukkurugai Piran Pillan, Sri Nanjeeyar, 
Sri Peria vachchan Pillai, Sri Nampillai [the scribe being Sri 
Vadakku thiruveedhi pillai] and Sri Azhagiya Manavala Jeeyar 
respectively. `Padi' 32 syllables constitute one Padi which is also 
called grantha ).  This book brought displeasure to the master 
instead of joy.  He looked at Sri Bhattar and asked him, "Why did 
you write this commentary without my permission and according to 
your whims and fancies.

Sri Bhattar politely replied, "I wrote this commentary as per your 
explanation and nothing in excess".  Sri Pillai said with disgust, 
Oh! My dear sir! You wrote whatever I expressed in words.  But did 
you understand the inner meanings of Tiruvaimozhi treasured up in my 
heart? During the period of Sri Udaiyavar (Sri Ramanuja) Sri 
Thirukkurugai Piran Pillan, the devoted disciple of Sri Ramanuja 
toiled and moiled to obtain the permission for writing Tiruvaimozhi 
commentary 6000 padi.  But during my period you wrote the commentary 
without getting sanction from me and that too such an elaborate one 
125000 padi.  This is unbeaming of the relationship between the 
teacher and the taught and will become a precedent."  So saying he 
took the manuscript and having dipped it in water he put it inside 
the ant hill.  Thus the commentary became extinct.

      Later on Sri Nampillai commanded his dearest disciple Sri 
Periya Vachchan pillai (Sri Krishna Pada) who had learnt all Sri 
Vaishnava Sampradaya texts without an iota of doubt under his 
tutorship to write a commentary on Tiruvaimozhi.  He too wrote a 
commentary called 24000 padi on par with the no of slokas in Sri 
Ramayana (i.e.24000 verses)

         Another disciple by name Sri Vadakku Thiruveedhi Pillai 
(who subsequently became Sri Vaishnava Sampradaya leader) listened 
to Sri Nampillai's Tiruvaimozhi kalakshepam during the day time and 
put everything to paper during the night (He too was otherwise known 
as Sri Krishnapada.  The popular saying at that time was that Sri 
Nampillai had "Iru Kannargal" in his assembly referring to these two 
pupils).  After completing the entire commentary on 1102 stanzas of 
Tiruvaimozhi, he submitted the same to his revered Guru.  Sri Pillai 
asked, "what is this?" "This manuscript contains your oral 
commentary on Tiruvaimozhi during this time" humbly replied the 
disciple.  Sri Nampillai went through the commentary.  It was 
neither very brief nor very elaborate and was so charming even as a 
well decorated elephant (elephant itself is very pretty to look at, 
so is the Tiruvaimozhi text.  If the elephant after bathing is well 
decked with ornaments and silken clothes, it is sure to be more 
attractive, so also is the commentary).  Sri Pillai became immensely 
pleased at this super commentary 36000 padi which was in the order 
of Suta Prakashika, the super commentary on Sri Bhashya of Sri 
Ramanuja.  Staring at his pupil, Sri Nampillai applauded him 
saying "no doubt you have written it in a most commendable manner 
with your remarkable and surprising memory power.  However you have 
written it without getting my permission.  Therefore hand it over to 
me".  Having said so he took it from him and kept it under his 
custody.  Iyunni Madhava Perumal who was an eyewitness to this 
happening entreated Namperumal (the utsava murthy at SriRangam) by 
going round in circumambulation and prostrating before Him several 
times.  One day Sri Namperumal asked him through the temple 
priest, "why do you pressurize me like this by your worship?".  He 
too made a humble submission, "There is a very entertaining and 
educative commentary on Tiruvaimozhi, styled  "Idu 
Muppatharayirappadi" in the possession of Sri Nampillai.  Your 
supreme self should order him to give it to me mercifully".  Sri 
Namperumal too kindly consented to do so.  One day Sri Nampillai 
went to the temple to worship Him.  Sri Namperumal honoured him with 
presents like Thirtham, prasadam, pariyattam and Sri Satakopan and 
through the priest commanded him to hand over the super commentary, 
Idu to his disciple Sri Iyunni Madhava Perumal.  Sri Pillai too 
received this order with his bent head as a very rare and rich 
gift.  He came back to his mansion and handed over Idu to his 
devoted disciple Sri Madhava Perumal.

    The greatness of Sri Nampillai is beyond the realm of language.  
His disciples unanimously panegyrized in a tamil verse whose meaning 
runs as follows ? "Who will care for the speech of Brahma (the four 
faced God), Ishan (shiva), Indra and skandan (subramanya), after 
listening to the sweet words of Sri Nampillai?  Sri Nampillai's 
words resemble costly pearls.  With a pearl picked up from the midst 
of other pearls that got scattered in his mansion, a man can buy a 
huge kingdom."










Azhvar EmberumAnAr JeeyAr ThiruvadigalE Saranam 
http://www.vedics.net

 
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