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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 Gods? 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....
 
 








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