quite different meaning, referring to the mind-
body complex.
Further reading: Maryla Falk, Nama-Rupa and Dharma-
Rupa: Origin and Aspects of an Ancient Indian Concep-
tion (Calcutta: University of Calcutta, 1943); Wilhelm
Halbfass, ed., Philology and Confrontation: Paul Hacker
on Traditional and Modern Vedanta (Albany: State Uni-
versity of New York Press, 1995).
namaste
Namaste is the common greeting and farewell in
every part of India except Tamil Nadu. It is derived
from the word namas (from the root nam, to bow)
and te (to you). Thus it is understood as “obei-
sance,” “homage,” or “salutation.” It is said to mean
“I honor the god that is within you.” If one wishes
to be slightly more formal, one says “Namaskar,”
with essentially the same meaning. The statement
“Namaste” is accompanied, usually, by a gesture
placing the palms of the hands together in front of
one. (Even in Indian areas where the word namaste
is not used, this gesture is found.)
Further reading: C. J. Fuller, The Camphor Flame:
Popular Hinduism and Society in India (Princeton, N.J.:
Princeton University Press, 1992); Richard Lannoy,
The Speaking Tree: A Study of Indian Culture and Society
(New York: Oxford University Press, 1974).
Nammalvar (c. 880–930 C.E.) Tamil Vaishnavite
poet-saint
Nammalvar, “Our Own Alvar,” was the 11th and
greatest of the 12 ALVA R S, the poet-saints, of Tamil
VAISHNAVISM. He composed four works, of which
the 1,100-verse Tiruvaymoli is most influential.
Also celebrated are Tiruviruttam and Periyatiru-
vantati.
According to legend Nammalvar was born
in a Vellala family (technically SHUDRA or ser-
vant class) to his father, Kariyar, and mother,
Utaiyanankaiyar, in Kurugur (Tirunagari) in the
Tirunelveli District of Tamil Nadu. The pair had
prayed for a child at a temple at Tirukkurungudi
and were told there that the child would be a
part of VISHNU himself. Vishnu sent his minister
Vishvaksena (theologically a part of Vishnu) to be
incarnated as the child.
Maran (the later Nammalvar) was born only 43
days after KRISHNA himself passed from the world.
As a baby, he is said never to have cried or drunk
milk, but to have been possessed of a beatific,
divine smile. After 11 days the parents took this
divine child and placed him in the creche of a
tamarind tree. The child, in a deep trance, opened
neither mouth nor eyes for 16 years.
As Nammalvar was in this trance, the 10th
of the Alvars, Mathurakavi, was traveling in the
north of India. One night he saw a vision of
blazing light in the south, which told him that
a saint had been born there. He managed to find
the young person seated in MEDITATION, looking
impervious to the outside world. To see whether
he could distract Nammalvar he dropped a stone
on the ground and Nammalvar opened his eyes.
Mathurakavi tested him with a difficult riddle;
when he answered insightfully the older saint
bowed down and accepted Nammalvar as his mas-
ter. At this moment the transcendent vision over-
whelmed Nammalvar and he began to pour forth
his devotional songs in a continuous stream.Further reading: John Carman and Vasudha Narayanan,
The Tamil Veda: Pillan’s Interpretation of the Tiruvaymoli
(Chicago: University of Chicago Press, 1989); Alkon-
davilli Govindacharya, The Holy Lives of the Azhvars or
the Dravida Saints (Bombay: Ananthacharya Indological
Research Institute, 1982); A. K. Ramanujan, Hymns for
the Drowning (Princeton, N.J.: Princeton University
Press, 1981).Nanak, Guru (1469–1539) founder of the
Sikh religion
Guru Nanak was a charismatic religious and social
reformer. He tried to bridge the gap betweenK 302 namaste