WHY NARAYANA
A MEDHAVI WROTE IN THESE COLUMNS AS AN AVIVEKI QUESTIONING THE
PROPRIETY OF THE Mahaperiyava UTTERING ALWAYS “NARAYANA, NARAYANA’ ; AND
SAID ALSO WHY NOT MAHADEVA ETC. HAD HE READ WELL HE WOULD NOT WRITE
NON-SENSE ALWAYS AND CLAPPED BY THE OTHER 2 ONLY IN THE WHOLE WORLD. THAT
WAS ANSWERED ALSO BY MAHA PERIYAVAA HIMSELF WHICH IS REPRODUCED; WHY DON’T
THE PEOPLE ASK SUCH AVIVEKI TO REFRAIN FROM?
Reflections of Paramacharyal
All of you think of me as a saint and perform namaskara to me. I have
also a great yearning to perform namaskara to persons who are known to be
real saints. But my position as Jagatguru and Peetadhipathi, and the title
of Bhagavatpada, which have come and stuck to me at a young age, without
any merit on my part for deserving them, have deprived me from that young
age itself, of the good fortune of doing namaskara to saints, the great
ones, moving about before our very eyes.
My receiving all your namaskaras, without my performing namaskaras to
any person, makes me think of my janma as empty and in vain. Our Acharya
(Adi Sankara) has done a great good in this regard. What is that? He has
reminded that: "Sannyasis, like us, to whom you perform namaskaras,
regarding them as saints, should never think that the namaskara belongs to
us. It belongs only to the one Paramatma and Parasakthi which conducts and
controls all the affairs of the jagat". Not stopping with that, he has also
made a rule for us to follow, in order that we make sure of conveying your
namaskara to the Paramatma and do not accept the namaskara ourselves in the
thought that it belongs to us. The rule will look very easy to follow, at
first sight.
The Acharya (Adi Sankara) has, in his bhashyas, referred to the
one primordial principle and power (Paramatma and Parasakthi) conducting
and controlling the Jagat as NARAYANA. There are many reasons for this. I
will not go into a discussion on this. I will just take up one point.
Our country is a country where threadbare analysis of and enquiry
into the facts of life (tatva vichara) has been taken to their end and
documented in Sastras which include Vedanta, Mimamsa, Sankhya, Nyaya, etc.
The Acharya wrote bashyas mainly to help those involved in the devoted
study of sastras. Though it be so.Even though this country is well known
for "tatwa vichara", it is even more well known (good name and bad name
both) for giving us a large number of Gods (deities). Instead of the
Absolute being considered as a "dry" abstract principle, the deities which
are no different from the Absolute, have form, and appear as the Absolute
come to life. The Acharya, in his bhashyas, could have dealt with the
Paramatma as the prapancha karana sakthi, the Absolute, as a dry abstract
principle. Instead of doing so, and in order that the treatment may be
appealing to the community which is used to relating itself to God with
Form, he had thought it necessary to refer to the Absolute at several
places by a Name. The question arises about which Name to choose.
Though there are many deities, these can be generally considered as
falling under the broad classification of Saiva and Vaishnava. Between Siva
and Vishnu, he may thought about which to choose. The Acharya was himself
an Avatara of Siva. So, he may have thought – why use my own Name. Siva is
very dear to Vishnu. And, similarly, Vishnu is very dear to Siva.
Therefore, wherever Vedanta refers to Paramatma as Jagat-karana-sakthi,
Prapancha-mahasakthi, a-bhramman, Iswaran, with an implicit suggestion of
attributed Form, where Murthy Rupa is indicated, the Acharya has used
NARAYANA as the name…
In between, I mentioned the word Iswara. Though Iswara is commonly
equated with Siva, in the Vedanta Sastra, Iswara is Sagnuna-brahman.
Ramanujacharya and Madhwacharya also have used the word Iswara in this
sense only. The Acharya has composed many stotras on Siva, like Sivananda
Lahiri. It may be asked whether in those stotras he was doing stuthi of
himself. They are bhakthi stuthis. Different sects and communities of
people have their own likes and preferences among the deities. In order to
be helpful to one and all in concentrating and steadying their mind in the
worship of their preferred God, the Acharya composed stuthis on all the
deities. How could he have left the important deity Siva? So, he composed
stuthis on Siva also.
The Acharya had no "identity" for himself. He was always "Atma
Swarupa". Therefore, it was possible for him to take on, as it were,
identities with different mental inclinations and work out appropriate ways
for the elevation of people with different mental inclinations and
preferences.
Water, which is colourless, appears black when passing over black
soil, and red when passing over red soil. It is like that. So, for the
benefit of people who take to Bhakti marga for self-fulfillment, he made
stuthis to different deities to suit different preferences. When he made
such stotras, he became, as it were, the Bhakta of such deities. In that
way, when he made stotras on Siva, he could become a Siva Bhakta and not
remain a Siva Avatara. It would be self – praise only if, remaining a Siva
Avatara, he sang in praise of Siva. If he became a Bhatka of Siva and sang
his praise, did it not become permissible to him to sing his praise as much
as he wanted ?
It may occur to some that the Acharya gave central place to Siva,
as Chandramouleeswara, in his Mutts and made the other deities adjuncts.
The Mutts are meant for all and so it may be asked why he gave central
place to Siva in the Mutts. The answer is that the Acharya did not plan
that this should be so. The Parameswara (God) himself gave to his Avatara
five Spatika Lingas and commanded him to have them installed in five places
and arrange for the pooja. In carrying out this command, the Acharya
installed in both his Mutts, here in Kanchi and in Sringeri, two of the
Spatika Lingas. Thus the Lingas that Parameswara himself had given and
installed in these two places for which poojas were arranged became the
central deities of worship in these Mutts and other deities became parivara
deities. In the remaining Mutts also, for the sake "uniformity", the
Acharya had necessarily to make the pooja arrangement as Siva Panchayatana.
Now you may ask: You said that Acharya, when he wrote Bhashyas which
were books on Atma Sastra, was only in "Atma Swarupa" and had no
"identity"; if he was "Atma Swarupa" , and remained as such, then why
should he identify with Siva Avatara, and therefore think about "not
talking about himself" and therefore think about using the NARAYANA name. I
knew such a question can arise. I have my answer ready. I came to talk
about this with a question paper and a answer sheet, all prepared.So, what
is the answer? The answer is that "Atma Swarupam" will not write books. In
fact, it does not do anything. It will just be as it is. It will not act or
do. The moment he sat down to write, it means that the "Atma Swarupa" has
yielded to place to Avatara. To be correct, the Samadhi state of Atma
Sakshatkara is over, and the thought of having to perform a "duty" for the
up-liftment of Dharma in this world for which this Avatara came makes him
to sit down to write. In that movement, the question arises, Avatara means
whose Avatara. When you get the reply Siva Avatara, it follows that Avatara
Siva talking about Adhara Siva does not look proper and talking about
Vishnu appears more graceful, balanced and dignified. Is that not so? So it
is, in the Bhashya books, the root (moola) of the causal principle of the
Jagat is referred to by the name Narayana. The supreme central meaning of
these books is the Oneness (unity) of Paramatma and Jivatma, that is
Advaita. In this way, the use by Siva Avatara Acharya of Vishnu's name
brings in the Hari Hara Advaita - that Siva and Vishnu are one and the
same. Mahavishnu has many names. In fact, there are a thousand names. Then
it may be asked why the Narayana name is chosen. The supreme astakshari
mantra of Mahavishnu has the Narayana name in it.
Ayana means path (marga). Ayana also means the end (goal) of the
path. In both these senses, Narayana is the Ayana for the Nara (Jivatma).
Bhrama Vidya Sastra gives the path to salvation. Narayana is Bhrama Vidya.
When He appears as Krishna Paramatma, he himself says "Adhyatma Vidya
Vidhyanam" in the Gita. The final goal of that Vidya is also He only.
Therefore it is that when Bhrahma Vidua Guru Parampara is talked about, it
starts with "Narayanam". So it is quite appropriate that in the Bhashya
books, which are Bhrahma Vidya Sastras, the Narayana name is used.
The name Sankara joining with the name Narayana has given rise to a
name Sankaranarayanan. In south Pandya country, there is a place where the
worshipped image (murthy) is the image of Siva and Vishnu in one body
showing their oneness. That image is known as Sankaranarayanan. The place
is called Sankaranarayanan Koil. This is now commonly pronounced as
Sankaranainar Koil in usage.The Acharya himself has used the above name in
an important context. He has bequeathed to us in a question – answer form a
text called "Prasnottara Ratna Malika". In the penultimate sloka of this
work, the question is: Who is called Bhagwan and Maheswara. Our Acharya
does not in reply give the names of Siva or Vishnu. Our Advaita Acharya
gives the reply as the one Atma which is a communion of Siva and Vishnu. Even
there he does not use Siva – Vishnu or Hari – Hara but has used
Sankaranarayanan.
Q: Kascha Bhagwan Mahesah?
A: Sankara Narayanatmaikah
Therefore it is appropriate that this Sankara also gives a special niche
for the name Narayana. Thus it is clear that the Acharya has referred to
the great causal principle of the Jagat by the name NARAYANA. So, when he
intends that the namaskaras performed to us must be conveyed to the
Jagat-Karana-Vastu, he instructs: Convey to Narayana. And to carry out the
instruction, he has made a rule, which appears easy on the face of it.
Only that Narayana, who has created all this and has endowed all this
with vital energy (sakthi), has the "right" to accept all the namaskaras.
Namaskara to any deity goes to Kesava.
We recite the sloka: Sarva Deva Namaskara Kesavam Pratigachhati. When
namaskaras performed to the deities go only to HIM, how can namaskaras
performed to ordinary people belong to them? All these namaskaras also go
to HIM only. It is that we have been asked to always remember when
namakaras are performed to us. In order that we do not "misappropriate" the
namaskaras rightfully belonging to HIM only and make sure that the
namaskara is duly redirected to HIM, the Acharya has most kindly defined a
rule for us – a rule, which as I said earlier, is seemingly easy. The rule
is that when someone performs a namaskara to us, we should say "Narayana,
Narayana". If that is done, when the name is uttered, does not the person
immediately come to mind? Here Narayana is that person. The moment He comes
to mind, the thought that all namaskarams belong to HIM and we should not
take away what is HIS right and possession also will come to mind; and we
will convey the namaskara to the right place. That is why, the Acharya
prescribed remembering Narayana (Narayana Smaranam). The smaranam is
important.When we utter the word Narayana, it is only speech (vachanam). It
is not remembering (smaranam).
Smarana means remembering with the mind. Concentratedly
remembering. Just speaking it out with the mouth is of no use. It has to be
deeply and concentratedly remembered and spoken with that consciousness –
from that Narayana awareness. What we see in ordinary practice is that when
as a routine we recite a sloka or mantra, it becomes only just uttering the
words with meaning; it wanders thinking about other things and only the
mumbling goes on. If that happens here, if the Narayana name is spoken
without the mind remembering the Narayana, it will be a great crime – Maha
Dosham. If misappropriation is a crime between people, is it not a very big
crime when what belongs to HIM is misappropriated? Everyday, sannyasi
receives namaskara from a number of people.
There is a great risk of his saying Narayana becoming a mere routine
unless he remains ever vigilant and always awake. Otherwise, he may easily
find himself involved in committing Maha-dosha. That is why I said this
rule looks easy to follow; it is not actually easy. A true sannyasi, a
hundred percent sannyasi, has no duties. He has no obligations to fulfil.
He does not have to think about the well-being or otherwise of another. In
that state, if someone performs namaskara to him, he does not have to think
about the welfare of that person. If he starts thinking about that, slowly
he will start thinking whether some good happened to that person. If his
mind gets concerned with the welfare of a number of people in this fashion,
what happens to his Ashrama Dharma, which demands that Atma Vichara be his
only work. His supreme and only Dharma is to be ever immersed in Atma
Vichara. If he does not do so, he is not a sannyasi. Because, he is not a
sannyasi, no one need perform namaskara to him. So, when a namaskara is
performed to a true sannyasi, he remembers his own Atma Swarupa in Narayana
aspect – the Dwaita Loka Nirvaha aspect – and transfers the person's good
and bad to Him almost as if saying that it is all your (Narayana's)
concern: and severs further contact with that.
That is how it should be in the case of a true or cent per cent
sannyasi. But in everything, there are good, bad and indifferent types.
There are people like us who cannot be called true or hundred percent
sannyasis but who may be called half – sannyasis (Swamiji goes into
irrepressible peals of laughter while saying this…and then reflectively)
even half may be too much...it will be fifty percent…let us use the word
pass mark sannyasi…so, can pass-mark sannyasis, like us, act the same way,
namely, when one performs namaskara to us, think that they have nothing to
do with that and transfer it to Narayana and forget?
Some people may not understand whom I am referring to as half –
sannyasis, like us. Let me make it clear. I said sannyasi has no duties.
His only duty is Atma Vichara: released from duties to wife and children,
he has no duties to other people either. Therefore he should transmit the
namaskaras also to Narayana and leave it at that. But we sannyasis,
occupying a Gurupeetham, and exercising the position as head of a Mutt, are
the ones that I distinguish from other sannyasis and refer to pass-mark
sannyasis. If you ask me why, the reply is that when we took, the GURU
title, we also took up a host of duties. There is a heavy duty towards
people in general, the human community. To consider the entire community as
a body of devotees and aspirants, and conduct them to the right path is our
big duty. We cannot be indifferent to the good and the bad that happens
around us and to members of the community; if we did so, it will be a
negation of duty, and we will be faulted for failing in our duty. We have
to concern ourselves with bringing the people to the right path and with
their good and well-being; and we have a duty to perform with this purpose
in mind. When this is so, when our devotees and bhakthas, believing that we
will do good to them, come and perform namaskara to us, how can we think
that we have nothing to do with their well – being and tell Narayana that
is his business and keep quiet? Will Narayana accept this action? I ask you
for "subscription" for the preservation of Vedas. I ask for money for
gopuram construction. Daily I receive "biksha" from you. All this is taking
from you in the form of "dravya" . I also ask for physical labour. I ask
for collection of rice from door to door for distribution. I ask for
distribution of prasad from hospital to hospital. I ask for a pond to be
dug for water for the cattle. Like this, everyday, I ask you for money or
labour. How will it be fair, if I say I have nothing to do with you when
you perform namaskara to me? If, because of that, I give you my blessing
for your namaskara, will it actually do some good to you? Does my blessing
have that power? People who are in constant communion with Paramatma have
the true power of penance only can impart such power to their blessing. In
the case of others. It can only have a small power to do good in the sense
that all good thoughts have some power of doing good.
The amusing side of this is that the one who has cut off all
connections with the outside and is immersed in his sadhana of Atma marga,
acquires the power of Asirvada. Grace, Anugraha, by virtue of his
dedication to his sadhana and the (spiritual) experiences he gets in that
process. Such power comes naturally to him. Even without his knowing and
intending, his Asirvadam reaches the person doing namaskara to him and does
good. It is like a fully ripe fruit bursting and pouring its juice in the
mouth of anyone who opens his mouth below it.
In our case, unlike the other who has Swanubhuti as the only
purpose, there is danger of our preoccupation with chores connected with
our duties in the outside distracting and taking us away from what we
should be doing for Swanubhuti. This is a big risk. How far we are
successful in performing the duties of the Guru without jeopardising the
work for Atmalakshaya, in ensuring that the two works are not mutually
detrimental but work in such a manner that the sadhana for Atmalakshaya
imparts nourishing and vitalising power to our work for loka-kshema and the
work for loka-kshema itself is performed in such a manner that the mind
gets increasingly pure (chitta suddhi) and enhances the power or intensity
of the sadhana itself, - how far we are thus able to neatly balance both
the works and act within limits – that will also determine the power of our
Asirvadam.
Even then, the real source of power is Narayana only. We should
never forget that. If nothing moves without Him, it means that an Asirvadam
also can bear fruit only if His Grace is there. So, we can neither "push
away" the namaskara (to Narayana) thinking that we have nothing to do with
it, nor think that we have "power" to give Asirvadam and bless. Then, what
should we do? When you lower your body on the floor and prostrate before
us, we should say "Narayana, Narayana" with the mouth, remember Narayana,
mentally do namaskara to Him, and pray to Him, "Let your Grace do good to
these children". Look at the problem our position creates for us even in
this. We are not able to ake even this prayer (prarthana) on your behalf
with "anjali" (use of hand). When you perform namaskara to us, we ourselves
give "asirvadam". You also expect us to do so. If we say that we also have
to do namaskara to another (nr0 and "try to tap" that source for giving the
blessing to you, you will be disappointed. One feels comfortable only if
the blessing comes immediately from the person to whom the namaskara is
done. So, even though mentally we transmit your namaskara to Narayana, our
hand which should be turned in "anjali" to Him, has to turn to you in the
"asirvada" mode.
All these years, you have been coming in numbers everyday and
performing namaskara to me. I, for my part, have been trying to do my
utmost by way of mentally praying to Him on your behalf and for your good.
Even then, if any of your prayers have borne fruit, more than my effort, it
is due to your faith. I think that the "sincerity" of my prayer on your
behalf cannot match your limitless faith in me.That is why I said that even
your thinking that you get the fruit of my blessing is the fruit of your
own faith. In the ultimate analysis, the only cause for the fulfillment of
your prayer is Narayana's compassionate Grace toward you, which is yours
without my "vakalat". Enthroned on a pedestal, and hundreds and thousands
of people doing namaskara, and on top of that, hearing people saying "It is
because of your blessing that such and such good happened; it is
miraculous",….all this may land us into falsely thinking that we have the
"authority" to give asirvadam, so, it becomes necessary to be very careful
not to fall into the trap.
If we slip up even a wee-bit in this regard, we will be
committing the maha-dosha of misappropriating what belongs to Narayana.
Though outwardly the "Peetham" and "position" are there, in reality we are
like the coolie carrying load. The coolie carries the load (luggage) of
another. He carries it on his body. Similarly, we are to carry the "load"
of your namaskara in 9our mind, and add the "weight" of our prayer on your
behalf, and reach the whole to Narayana. It is doubtful whether the truth
which is clear to the coolie is equally clear to us. The coolie knows that
the luggage he carries does not belong to him; it belongs to another; and
his job is only to reach it another place. This is the truth I am referring
to. If we do not reach the "luggage" of namaskara to its destined place,
namely Narayana, "He" will give us the "wages" for our crime. Like the
coolie feeling the weight of the load on him, we have also to feel the
weight of the namaskara and not treat it as an honour done to us. Out of
our love for our bhakthas, the weight has to be carried gladly, though
temporarily, until it is reached to Him. Even temporarily when it is
carried, it is no doubt a weight. But if it is also appropriated, it
becomes a permanent big weight of sin on us.
The predicament of the person to whom namaskara is performed is
fraught with such risk! On the other hand, the case of the person
performing the namaskara appears a blessed state. Blessed in which sense?
When he lowers his body and prostrates before another person whom he
considers a saint, he also "pushes" a load off his mind as it were, in the
belief that the other person will take care of that. Namaha is sometimes
itself interpreted as the meaning of "Na Mama" (not mine") – that is
pushing away something as "not mine". A true namaskara will always be in
this attitude only. Most people do not perform such true namaskaras. As I
said earlier, there are cent per cent and pass mark types. Even in a
pass-mark namaskara, at least for that fraction of the moment during the
actual performing of the namaskara, he feels a relief. This is what we
notice daily.
K RAJARAM IRS 3425
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