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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