The religion and philosophy of the Alvars

 

 

The hymns of the Alvars constitute a body of devotional literature revealing the characteristic features of the distinctive devotional philosophy of South India 1 which is regarded as an essential element in Indian Religions. Though it is difficult to find any systematic exposition of philosophical ideas in these inspired songs, they provide also the essential basis for the development of the religion and philosophy of Vaishnavism. 2

1. “Though the monotheistic speculation and the importance of the doctrine of devotion can be traced even to some of the Rig-Veda hymns and the earlier religious literature such as the Gita and the Mahabharata and Vishnupurana, yet it is in the traditional songs of the Alvars-that we find a special emphasis on our emotional relation to God” Das Gupta, A History of Indian Philosophy Vol. 3 preface p. 9.

2. “Without referring to the nature of the devotional philosophy of Alvars, the treatment of the philosophy of Ramanuja and his followers would be historically defective” — Ibid. p. 8.

An analysis of the general theme of these works would reveal the following essential doctrines.

 

The Doctrine of Bhakti:

Though it is the general theme of the hymns of all the Alvars, its various aspects are clearly revealed in Nammalvar’s works-The foremost of these aspects is the ‘Dasyabhava’ or the attitude of a Servant to one’s master that the bhakta feels towards God and which expresses itself in several service to acts of Him. It is indeed influenced by the spirit of service (Kainkarya) to Him.

It is an attitude which makes the bhakta feel that in every one of his actions he must be imbued with this spirit of kainkarya to God. The Bhakta’s longing for service to God is so intense as to crave for the closest association with Him in such a way as to desire a sense of possession in Him. Nammalvar says in fact that the realization of the proximity of God is much more desireable than the attainment of emancipation True liberation, according to him, consists in attaining the position of God’s servant (Dasatva.) – an attitude which along with others like Shariratva, tanmayatva and Kantatva forms an important philosophical relationship recognised in Vishishtadvaita. 3

The parental attitude of bhakti expressing the affection of the mother to son leads the Alvars to imagine themselves as Mothers and pour out in loving words their affection to God as the Child Krishna. This attitude of the loving mother to the child is typified mainly in the songs of Periyalvar.

3. Refer Dr. K- C. Varadachari-Aspects of bhakti – University of Mysore Publication (1956) p. 2.

But, of all the types of attitudes of bhakti the most important and that which is dominant ‘n the works of Tirumangai and Nammalvar more than in those of the others is that of the female lover (Nayaki) – to her husband (Nayaka) – Nayaki bhava as it is called in Vaishnava phraseology. The idea underlined this bhava is that the real bhakta is one who realises that God is the greatest of all beings (Purushottama) and that every one should subdue his manhood by considering himself as a woman entirely dependent on him. While this was a natural attitude for Andal, it had to be a forced and imagined and therefore a difficult one for the other Alvars.

It is said that there is a difference between Tirumangai and Nammalvar in respect of this Nayaka Nayaki bhava, the lovers attitude to God. Tirumangai’s love is said to express the experience of constant companionship with God in such intensely passionate love that in the passionate search for it, is prepared to immolate himself. His Tirumadal is a vivid expression of this impasioned love theme.

Nammalvar’s verses, on the other hand, reveal a different though equally intense and deep love affection for God as Nayaka. It does not have the wild rapture and intoxication Tirumangai but expresses itself in constant pursuit of God in an everpresent longing for Him in full possession of body and soul. His Tiruvaymoli expresses what are usually described as the three stages of love, namely, recollection, trance, and rallying.

In a series of verses in the Tiruvaymoli he recalls the noble qualities of the god-lover and yearns for his close company. He wreaths in mental agony when he does not get it and is in a state of utter prostration when, after a temporary union with him, he losses sight of him separation (Viraha) sets in. Then again he rallies round consciousness on having had the vision of God in the form of Krishna.

During the agonising periods of separation he sends messages to God, the lover through birds, much in the same way as Tirumangai does in his Tirunedundandagam to God Senganmal.

If Nammalvar’s intense love of God made him envisage the world and all the creation in it as being the body of God, his actual vision of God enabled him to dwell on his transcendental form and seek direct access to it. But for those who cannot have such direct access or vision of the transcendent form of God (Para) he says there is equal solace in the contemplation of the ‘Vibhava’ and in the worship of the ‘archa’ forms. Indeed, several verses in the Tiruvaymoli sing the praise of Krishna and refer to the holy abodes of the ‘Archa’ forms of the Lord.

Nammalvar explains the true significance of Bhakti when he says that there is no need at all for any elaborate ritual for worshipping God and what is really needed is the true spirit of devotion to Him.

 

The Doctrine of Prapatti:

Nammalvar emphasises the Prapatti-marga or the path of absolute surrender to God as the effective means of securing salvation. It is necessary to distinguish between the doctrines of Bhakti and Prapatti, both of which have been elaborated in the Alvar’s works generally and in the Works of Nammalvar in particular. Prapatti is said to be the easier path to follow and is open to all irrespective of caste or sex. While Bhakti or devotion to God in all its aspects may and does involve some activity on the part of Bhakta, prapatti demands and issues out of an extreme state of helplessness (Akinchana gati,) and hopeless prostration (Karpanya). In fact, Prapatti or absolute surrender to God is the only course open to the human being in such a state of extreme depression and distress. Regarding the manner in which God redeems the ‘Prapanna’ (the person who has surrendered absolutely to God), there are differences of opinion among the two schools of Vaishnavism. But both are agree on the essential point that it is God’s grace that works out his salvation after Prapatti has been made. 4

4. While the Tengalais say that there is nothing for the Prapanna to do after Prapatti for salvation, the Vadagalais hold that God’s Grace will accept him and prepare him for rightful works and thereby only to salvation.

 

3. The Doctrine of Grace:

This brings us to the third important doctrine of Vaishnavism emphasized in the works of the Alvars- Viz., the Doctrine of Grace.

Having said that God’s Grace is the only means of attaining salvation and that no effort on our part can secure it, he says that even God’s favour cannot be obtained by our effort but only by his grace. But, once we manage to secure His Graces God Himself cannot stop the benefits that it is bound to confer on the Bhakta. Nammalvar beautifully expresses this idea, viz., that even God’s freedom is fettered by his mercy. Here again, there is a difference of Opinion between the two schools of Vaishnava thought. The Tengalai view Of Grace is that it is “Nirhetuka’ (without cause “Hetu'), while the Vadagalai view is that it is ‘Sahetuka’. (with cause). Whatever may be its nature, the doctrine of Grace must be recognised as one of the vita] Doctrines of Vaishnavism, one by which every true Vaishnava is taught to look up for Salvation not to Narayana separately but to Narayana in association with Shri or Lakshmi.

If God (Narayana) is the abode of Grace, Shri (Lakshmi) is the interceder (Purushakari) for the Purpose of invoking of that Grace for the redemption of the erring Jiva, We see this vital Doctrine Of Vaishnava Philosophy and Religion already emphasized In the Songs of the Alvars.

 

Alvar’s Philosophy:

As already observed the hymns of the Alvars are mainly devotional literature and it is idle to expect any expositions of philosophy from them. However, we find references to the nature of the soul (Atman) as revealed to him by God in Nammalvar’s Tiruvaymoli. He says that it is eternal and characterized by Gnana or Intelligence. He describes that the soul is related to God as intimately as ‘the predicate to the subject or the attribute to the substance’, that it transcends all other categories like the Senses, Prana (vital Spirit), Manas (Mind) and will (Buddhi), that it is not Subject to ‘Modification or corruption and that above all it is beyond cognizance of sense knowledge. 5

5. Das Gupta – “History of Indian Philosophy” Pt, 3 Chap. XVII. p.80.

Another aspect of emotionalism found in the Alvar’s hymns has been pointed out by Prof. Das Gupta. He says that it is natural for a devotee, by a process of auto-suggestion to identify himself with the object of his adoration – Rama Krishna or the Gopi's as the case may be, so as to transport himself to an imaginary state of love and association with them in all their doings. For instance, Kulashekhara is said to have so transported himself in an extreme state of emotion on hearing the story of Rama’s march against Ravana as to feel that he should help Rama as a king and actually order his troops to march out with him. This legend apart, we have several sentiments of such emotional feelings expressed by the Alvars in that mood of transformation through the influence of Bhakti which made them feel and express their feelings as mother to child Krishna and so on. It is said that the Alvars for the first to ‘move forward in that direction of such emotional transformation 6.

6. Ibid. Chap. XVII.

The foregoing brief review of the Religion and Philosophy of the Alvars will show how much the later Acharyas from Nathamuni to Ramanuja owed to them in the formulation of the philosophy of Vaishnavism. It will not only explain why Nammalvar was considered as an Acharya, in the regular line of apostolic succession, but also the rationale of the ‘Ubhaya Vedanta’ basis of Vishishtadvaita philosophy.

 

CHAPTER XII