Part II Acharyas- Section 3.5

[Guest guest]

I wish to make a very important emendation to Sri Ramaswamy's

otherwise informative article. Sri Ramanuja, although born in a

Vadama smaarta family, was in a vamsa that was piously

Vaishnavite. Even today, there are large sections of Vadamas

who, while smaartas, are almost exclusively Vaishnavas.

Ramanuja's father's name was Asuri Kesavacharya, and his

paternal aunts were named Sridevi and Bhudevi. The names

themselves indicate a leaning towards devout Vaishnavism.

It is quite clear that he was essentially from a

Vaishnava family. This is further elucidated in a recent

article by Dr. M.A. Venkatakrishnan of Madras.

 

I mention this because it is impossible that such a pious

Vaishnava family would have sent their budding prodigy

to a Saiva acharya. In fact, Yadava Prakasa, was *not*

a Saiva, though he was probably a smaarta of some variety.

This is probably just an oversight on Sri Ramaswamy's

part, as it is well known that Saivas and smaartas are

two very distinct religious groups.

 

All accounts indicate that Yadava Prakasa was either a

votary of Sankaracharya's Advaita (which is not strictly

Saiva or Vaishnava) or a votary of an independent Vedanta

philosophy known as Bheda-abheda. In fact, the very fact

that his name was ``Yadava Prakasa'' (a Vaishnava name)

dictates against his being a strict Saiva.

 

Ramanuja never had disagreements with Yadava Prakasa over

issues such as Siva vs. Vishnu. In fact, the disagreements

were over philosophical and interpretational issues of

Vedanta. The two cases which are colorfully recorded in

the biographies are:

 

1) The Taittiriya Upanishad text that defines

the Supreme Being as ``satyam jnaanam anantam brahma''

-- Brahman is Real, Knowledge, and Infinite.

 

Yadava Prakasa interpreted in an Advaitic fashion,

deny the Supreme the qualities of Infinitude, etc.

 

Ramanuja respectfully disagreed, saying that

the text is saying that Supreme Being is endowed

with the glorious attributes of being unconditionally

existent, having infinite knowledge, and being

unconditioned by time and space in His infinitude.

 

Yadava Prakasa was enraged that Ramanuja, young

as he was, could give a superior interpretation,

and scolded the boy for his impudence.

 

[This is a rather technical issue.]

 

2) The Chhandogya Upanishad text which states:

``tasya yatha kapyaasam pundarikam evam akshini.''

The Upanishad is colorfully comparing the eyes

of the Supreme Lord to a lotus.

 

However, there is also the word ``kapyaasam''.

Yadava Prakasa, not understanding the finer

sensibilities of the Upanishad, interpreted this

as ``The Lord has lotus-like eyes, similar to the

ass of a monkey.''

 

Ramanuja, his heart filled with love of God and of

His beauty, could not brook such an interpretation,

as he felt it was not in line with the style of the

Vedas. He shed tears upon hearing this. Yadava saw

this and once again angrily asked the young student

to give his own interpretation.

 

Ramanuja replied, ``Swami, kapi comes from kam pibati,

which means the sun. The Upanishad would not use as

crude a standard of comparison as a monkey's behind.

So, the meaning is `He has eyes, beautiful like a lotus that

has just begun to bloom under the influence of the

sun.' ''

 

Needless to say, Yadava once again was jealous of this

superior interpretation, shortly thereafter, the

teacher and student parted company.

 

This interpretation has been held up as a superior

one even by impartial western scholars such as

Dr. J.A.B. van Buitenen.

 

Such was the insight of our acharya Ramanuja.

 

I point these things out to show that Ramanuja disagreed

with his teacher on strictly philosophical issues, and

not on anything of lesser importance.

 

I am writing this to the list as a whole as well, as I

feel that this one point about Ramanuja's studentship will

be of interest to all.

 

emberumaanaar thiruvadigaLE saraNam

 

tasmai raamanujaaryaaya nama: paramayogine |

ya: Sruti smRti sUtraanaam antarjvaram aSiSamat ||

 

Salutations to that best of yogis Sri Ramanuja,

who removed the inner fever of the Vedas,

smritis, and Brahma-Sutras (by restoring their

correct understanding to us).

 

Mani