Acharyas – Nathamuni to Ramanuja

 

 

The period covered by the five generations of Acharyas from Nathamuni to Ramanuja 1 may be justly described as the formative period of Vaishnavism. For, it was during this period that the foundations of its religion and philosophy were securely laid. The traditional Guruparampara or the line of succession of Acharyas is enshrined in the following “Taniyan” shlokas, or invocation verses, intended for recital by every Shri Vaishnava before he commences the study or recitation of the Divya Prabhandhams and other sacred works. The first of them by Kurattalvan 2 indicates broadly the Guruparmpara commencing from “Lakshminatha and ending with one’s own (the reciter's own) Acharya (Asmadacharya) with Nathamuni and Yamuna in the middle (Natha Yamuna Madhyamam). The fuller list containing the traditional order of succession of all the Acharyas is given in another invocatory Shloka 3. The list beginning from one’s own Acharya is given in the ascending order as follows:- Asmad-Deshikam (my own Guru), Asmadiya Parmacaryan (my Guru’s Gurus), Asheshan Gurun (all other Gurus), Shriman Lakshmana Yogi Pungava (Ramanuja), Mahapurnan (Periya Nambi), Munim Yamunam (Yamuna), Rama (Ramamishra), Padmavilochanam (Pundarikaksha), Natham (Nathamuni), Shathadvesinam (Sathakopa), Shenesham (Vishvaksena) Shriyam (Lakshmi). and Indira Sahacharam Narayanam (Narayana).

1. Nathamuni, Pundarikaksa, Kamamis'ra, Yamuna, Ramanuja is the order of succession of Acharyas.

2. Lakshmrnatha Samarambham Natha Yamuna Madhyamam Asmadacharya Paryastam Vande Guruparamparam.

3. Asmad Deshikam Asmadiya Paramacharyan Ashesan Gurun Shriman Lakshmana Yogi Pungava Mahapurnam Munira Yamunam Ramam Padmavilochanam Natham Sathadvesinam, Sengsam Indirasahacaram Narayanam Samshraye.

It will be seen from the above shlokas that the first three in the traditional list are Narayana, Sri or Lakshmi, and Senesha of Vishvaksena and that the first of the Acharyas, Nathamuni who lived and moved in this world is connected to this line through Nammalvar- It will be under-rating the significance of this Parampara if we stated merely that the first three have been mentioned only to establish a hoary antiquity and a continuous like of Acharyic succession from Shriman Narayana Himself.

On the other hand, it represents the order of succession of persons who have, according to tradition, made definite contributions to the origin and development of Vaishnava philosophy and religion. Thus, Shriman Narayana is described in the role of 4 spiritual preceptor in the “Nara-Narayana” episode, of the Mahabharatha expounding to Nara the Shastras in general and the Ashtakshara mantra in Particular – the basic mantra in Vaishnava forms of worship and meditation. Besides, in the Narayaniya section of the Mahabharatha, he is said to have expounded the Pancharatra, embodying the tenets of the Bhagavata cult, from which the vital doctrines of Vaishnavism are known to have been derived. It may be noted too that the Gita, also attributed to Shri Krishna, has been accepted as a Pancharatra text.

The place of Shri or Lakshmi in the Guruparampara and Her role as Acharya is revealed in the Shri Prashna Samhita, one of the few better known Pancharatra texts which says that the Pancharatra agama was transmitted to Vishvaksena next in the line only through Her. Besides, as the Consort of Vishnu, She plays a vital role as the Purushakari, the interceder on behalf of erring souls before the Supreme God. In fact, the role of the Acharya is a vital tenet of Vaishnavism.

As said before, Vishvaksena received instruction in the Pancharatra from Narayana through Lakshmi and he in his turn passed it on to Sathakopa. He is supposed to be instrumental in carrying out the behests of the Lord and Lakshmi in their spiritual role as Acharyas. He may, in this sense, be said to represent the doctrine of dedication to the Acharya (Acharya-Ninths,).

Sathakopa is the only one among the Alvars who finds a place in the Guruparampara. This may be explained on the basis of the traditional belief that he was the Avayavi or the embodiment and that the other Alvars were his avayavas or limbs and that therefore he may be said to represent all of them as Acharyas in his own person 4. However, that may be, it Is easy to  understand the significant place he holds in the line of succession. For, of all the hymns of the Alvars, it is his Tiruvaymoli that presents the doctrine of Prapatti or absolute surrender to God as the means of salvation. It is easy to see the undercurrent of a unified and systematic theme of Bhakti and Prapatti running through this great work. ‘These doctrines, being vital parts of the Vaishnava philosophy, ‘t was no wonder that Sathakopa was included in the list of Acharyas- The Arayirappadi Guruparampara states that he was born into this world at the behest of the Lord as the Amsha of Vishvaksena and that he received the Pancharatra tradition from him.

4. Bhutam Siro Hrdamahahvayamakshi Yugmam, Bhattaryamasyam, Atha Bhargavasya Kantham/ Bahu vadanti Kulashekhara Yogivahan, Dormadhyanabhi Charanan Shathareh// -quoted in the Ar. Guruparampara.

The foregoing account of the Guruparampara from Shriman Narayana to Nammalvar will reveal the significant fact that according to tradition, Nathamuni was the inheritor of the vital texts of Vaishnavism like the Pancharatra and of its important doctrines of Devotion (Bhakti) and surrender to God (Prapatti) through the Divya Prabandhams of the Alvars.

The stage is now set for the work of incorporation of these texts and doctrines into a unified formulation of the religion and philosophy of Vaishnavism. We now pass on to the next stage described above as the “formative stage” of Vaishnavism in South Indian History.