Guest guest Posted December 7, 2001 Report Share Posted December 7, 2001 Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya Nama: The Last Words-2 It is indeed remarkable how the last words of Sri Ramanuja have survived the passage of a thousand years, despite not being part of any of his recorded, well-known works. And there is a rare unanimity (but for minor variations) among the various post-Ramanuja schools of thought, in recounting his final words of wisdom. Sri Desikan quotes them profusely in Srimad Rahasyatrayasaram (Shastreeya Niyamanadhikaram). These pearls of wisdom also find a place in the “VArtAmAlai” (a compendium of Poorvacharya sreesooktis, forming part of the oral tradition of instruction by Acharyas) compiled by Sri Pinbazhagia PerumAl Jeeyar, a distinguished disciple of Sri Nampillai. All this goes to show the intense doctrinal significance that later Acharyas attached to Sri Ramanuja’s parting words. These famous dicta cover mainly the conduct of a prapanna, from the time he performs saranagati, till he leaves for Paramapadam, and were meant to be of solace to grieving disciples. Just as the Gita, though addressed to Arjuna, was meant for the whole world, similarly the Ramanuja VANi was also addressed to the Sri Vaishnavite posterity, though the immediate audience was comprised of his illustrious disciples like Sri Tirukkurugai PirAn PiLLan, Sri Bhattar, Sri KidAmbi AcchAn,Sri Nadadur Azhwan, Sri MudaliAndAn, Sri EmbAr, and other SimhAsanAdhipatis. Said the Bhashyakara, “oruvan prapannan AnAl avanudaya ..Atma yAtrai Bhagavat adheenai AgayAlE adil avanakku anavayam illai: uNdu endru irundAn Agil Atma samarpaNam poyyAm itthanai”. Once a person performs Saranagati, he is a “ krita kritya” or “seida vELviyan”- one who has performed his duty. His attitude should be one of “nirbharO nirbhayOsmi”. There is nothing more for him to do for saving his soul. The Gitacharya says clearly, “mA sucha:”-not to worry. If, despite this divine assurance, one continues to worry about one’s Atma KshEmam, it is indicative of one’s lack of confidence in the divine dictum, which in turn indicates the absence of “MahAvisvAsam”(Abiding Faith), an indispensable element of Saranagati. If there is no Mahavisvasam, there is no Saranagati. Hence a person who continues to be concerned for the well being of his soul, even after prapatti, is not worth the name “prapanna”, for his upAyA is incomplete, for want of Mahavisvasam. Similarly, if a prapanna were to worry about his physical well being , it would be equally foolish of him, because this again is a function of one’s karma, for, as you sow, so you reap. .. If he does worry about his physical welfare, it indicates his lack of faith in the divine dispensation based on Karma, and will make him an atheist. Thus, one who has performed Saranagati should have absolutely no concern about his body or his soul, as both have been taken care of by Emperuman. “dEha yAtrai karmAdheenai AgaiyAlE adukku karaya vENdA- karaindAn Agil nAsthikanAm itthanai. AgayAl ubhaya yAtrayum koNdu ivanakku kAryam illai”, declared the Bhahyakara. But if a prapanna has no care in the world, does it mean that he can indulge in any activity, good or bad, with impunity? No, ruled out Sri Ramanuja. Even if he had nothing further to do to ensure his welfare, he should employ his faculties in the service of the Lord and his devotees. (“AnAl manO vAk kayangaL Agira trividha karaNangaLayum koNdu vEnditru seydu tiriya amayumO? ennil, adhu ivanakku swaroopam andru. UpAya amsatthil anvayam illAvittAlum, prApyamAna kainkaryatthilE ivatrai anvayippikkum atthanai”). The disciples were listening intently, unwilling to miss even a word. Many of them had a question- it is all very well to say that one should spend one’s life doing “kainakaryam” or service. What exactly was the sort of service expected, for, prapannas were of differing caliber, education and aptitude. What could be ideal for one could not be prescribed for another. The master, as if he could read their minds, continued, “athil ivanakku ingirunda nAL paNNalAm kainkaryam anju uNdu”. Catering to the varied capabilities of various types of prapannAs, Sri Ramanuja laid down five different types of kainkaryam, each suited to one class of devotee. The first was mastering and propagating the master’s magnum opus, the “Sri Bhashyam”. (“BhAshyatthai vAsitthu pravartthippitthal”). This was prescribed not with the selfish motive of perpetuating the author’s (Sri Ramanuja) glory, but with a view to ensuring for posterity the correct interpretation of the Brahma Sutras of Sage Vyasa, thereby removing all misconceptions about the nature of the Brahman, the individual soul, the path to liberation, etc. However, mastering the Sri Bhashya requires a knowledge of several shastras like nyAyA, meemAmsa, vyAkaraNA, etc., which are pretty much beyond people without an in- depth acquaintance with Sanskrit. “Never you worry” said the Saint and prescribed an easier and sweeter kainkarya- “ Bhashyatthai vAsitthu pravartthikka yOgyatai illai Agil, aruLiccheyalai kEttu pravartthippitthal”, or learning and spreading the Divya Prabandas. The word “kEttu” is significant here, as it indicates that the Prabandas, like the Vedas, have to be learnt by rote with purport at the feet of an Acharya, and not through a mere perusal of books. Swami Desikan too says, “seyya Tamizh mAlaigaL nAm teLiya Odi”. What if one does not have the mental faculties to do even this? In his infinite mercy, Sri Ramanuja said that one could perform kainkaryams like cooking the Lord’s food, preparing garlands for Him, arranging for lamps to illuminate the sanctum sanctorum, etc., at various divya dEsams. (“ adukku yOgyatai illai Agil, ugandaruLina divya dEsangaLukku amudupadi, sAtthupadi, tiruviLakku tirumAlaigaLai uNdAkkudal”. What if one’s health doesn’t permit one to undertake even the simple tasks outlines above? Sri Ramanuja’s prescription for such a person was to meditate on the beautiful purport of the Dvaya mantra. (“adukku yOgyatai illai Agil, dvayatthinudaya arttha anusandhAnam paNNudal”). For this, one need not strain oneself or one’s faculties, for all that is called for is the extremely enjoyable contemplation of the meaningful couplet. Sri Ramanuja paused here, as if the long monologue had tired him. Having listened to him prescribing one easy kainkaryam after the other, one disciple, who was not adept at even the last-mentioned alternative, thought “I am doomed, for I am incapable of any of the kainkaryas the Acharya has specified, easy though they might be for the others.” But he thought too soon, for the Yatiraja continued, “adukkum yOgyatai illai Agil ennudayavan endru abhimAnippAn oru VaishNavanudaya abhimAnatthilE odhungi vartthitthal seyyalAm”. In his infinite mercy and all-encompassing love, Sri Ramanuja scoured the depths of the shastras to find a kainkaryam suitable for a person like adiyen who has absolutely no capability, learning or aptitude – to seek refuge at the feet of a Sri Vaishanava, (or Acharya) who would take the hapless soul under his wing and look after the inept prapanna as his own. In other words, Acharya kainkarya was the fifth alternative advanced by Sri Ramanuja. Sri Bhashyakara made it clear, however, that the aforesaid kainkaryas were not mutually exclusive- depending upon one’s abilities, one could perform two or more of them together. A Sri Bhashya adhikAri (one well versed in the Bhashya) is not precluded from partaking of the nectar of aruLiccheyal, and vice versa. Paraphrasing Sri Ramanuja, Sri Desikan says that while performing any of these kainkaryams, one has to stay within the parameters prescribed by the shastras, and anything beyond or in contravention of the shastras can’t be classified as kainkaryam. This is borne out by the Gita slOka, which lays down that anybody contravening the edicts of the Vedas and smritis is a betrayer of the Lord, and ceases to be a Sri Vaishnava. –“Shruti: Smriti: mamaiva AgyA YastAm ullanghya varttatE AgyAchhEdi mama drOhi Mama bhaktOpi na Vaishnava : « Hence in performing service to the Lord, a prapanna should never lose sight of scriptural dicta, till his last breath. (ivan sareeratthOdu irunda kAlam shAstra vasyanAi adimai seyya vENdum endru tiruvuLLam”). To be continued… Srimate Sri LakshmiNrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra MahaDesikaya Nama: Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
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