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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