The Last Words-3

[Guest guest]

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra

Mahadesikaya Nama:

 

The Last Words -3

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The 74 SimhAsanAdhipatis appointed by Sri Ramanuja

to protect and propagate the Visishtadvaita Sampradaya

were listening intently to Sri Yatiraja’s final words

of wisdom, with the sinking feeling that this was

perhaps the last occasion they would be hearing the

great master, before he left for his divine abode. And

the Acharya’s pain in leaving such disciples was

almost equal to the latter’s despair, for who could

equal Sri KooratAzhwan (who had preceded his master to

Paramapadam), Sri Tirukkurugai Piran PiLLan, Sri

Bhattar, Sri Kidambi AcchAn, Sri Embar, Sri

MudaliAndAn, Sri Nadadur Azhwan, Sri Vatukanambi, Sri

EngalAzhwan, and countless others who were unrivalled

in GnAnA, anushttAnA, and Acharya bhakti. Yet,his

life’s mission was accomplished.Impregnable fortresses

like Sri Bhashyam, Sri Gita Bhashyam, Deepam, Saram,

Vedartha Sangraham, Gadyatrayam and nityam, has been

erected for the protection of the Sampradaya. An

enviable second line of erudite Acharyas had been

created, who would ensure passing on of the treasure

trove of Sampradayic knowledge to posterity. And with

Emperuman and nitya sooris impatiently awaiting his

arrival (“viNNulagam taruvAnAi viraigindrAn”), Sri

Ramanuja had decided that six score years in this

world was enough.

Having told the listeners about the different types

of kainkarya that prapannas should perform, depending

on their capability and aptitude, Sri Ramanuja went on

to classify the three categories of people (anukoolar,

pratikoolar and anubhayar) that a prapanna encounters

in this world, and the standard of behaviour that he

should adopt towards each of them.

Elaborating, the master said that all Sri

Vaishnavites came under the category of “anukoolar”.

At the sight of such bhagavatas, a prapanna should

rejoice as at the cooling touch of sandal paste,

fragrant flowers, full moon and balmy breeze.

(“anukoolarai kandAl chandana kusumAdigaL pOlavum

nilavu tendral pOlavum abhimata vishayangaL pOlavum

ugandu vartthippAn”). Fortifying the Acharya’s words,

Sri Desikan points out, quoting the Chandilya Smriti,

that the Lord is not pleased with those who do not

favour His bhaktas –“anarchita tadbhaktam Bhagawan

nAbhinandati”.

 

Exactly the opposite type of behaviour was recommended

by the Yatiraja towards the second category of people-

the Pratikoolar or enemies of the Lord and His

devotees. These should be shunned as if they were

venomous snakes or a raging fire. The Mahabharata

emphasizes this thus-

“yE dvishanti mahAtmAnam na smaranti cha Kesavam

na tEshAm puNya teertthEshu gati: samsargiNAmapi.”

Bathing in the holiest of rivers would not benefit

those who have hate for the Lord in their minds. The

same fate awaits people who are cohorts of such

sinners. The company of such people destroys what

little love we have for God.( “pratikoola samsargam

bhagavat preEmatthai azhikkum”).

 

The third type of people, “anubhayar”, are those who

have neither love nor hate for the Lord, and are just

indifferent, engaged in their pursuit of mundane

pleasures, with little time to spare for the Creator.

A prapanna should treat such people as if they were

worthless inanimate objects like pieces of wood or

rubbish. (“anubhayarai kaNdAl kAshta lOshtAdigaLai

kandAl pole triNavatkarippAn”).If they display a

positive attitude, the prapanna should try to help

them to acquire spiritual knowledge, and if they

don’t, he should pity them for being beyond

redemption. This is brought out by this beautiful

sloka, quoted by Swami Desikan-

“adya prabhruti hE lOkA! Yooyum yooyum vayam vayam

arttha kAma parA yooyum nArAyaNaparA vayam

nAsti sangati:asmAkam yushmAkam cha parasparam

vayam tu kinkarA VishnO:yooyum indriya kinkara:”

 

Oh residents of this material world! You hanker after

material riches and other mundane pleasures, while we

crave only for the Lord’s mercy. You are slaves of

your indriyAs, while we are the Lord’s slaves. Hence

there is absolutely no meeting point between us.(“And

never shall the twain meet”, as Kipling said.).

 

Having laid down the kainkaryas to be performed and

the type of behaviour to adopt towards various types

of people, Sri Ramanuja also warned disciples of the

impediments in the way of rightful conduct- indulgence

in materialistic pleasures. If a prapanna were to

disregard Sri Vaishnavas on materialistic grounds, he

would surely incur the Lord’s displeasure, just as

indifferent conduct towards the Crown Prince would

anger the King. If one were to befriend

“pratikoolars” for ephemeral benefits, it would be

akin to the Queen of a vast kingdom seeking alms like

a common beggar, while her husband is the all-powerful

King, with vast riches at his command. If, for

material benefits, one were to cohort with

“anubhayar”(who are indfferent to the Lord) the Lord

would surely disregard such a prapanna, for he knows

not how to discern a precious diamond from a worthless

stone.

 

As he neared the end of rather long monologue, Sri

Ramanuja seemed to tire, and his face lit up with a

glow, as he perceived Emperuman, concerned at the

delay, beckoning to him, come personally to escort him

to Sri Vaikuntam. He looked at the disciples in

leave-taking, with a glance full of love and

compassion, and exhorted them again not to even think

of taking their lives upon his passing. Tears in their

eyes at the unbearable separation, the eminent sishyas

controlled their sobs, consoling themselves with the

thought of the unending bliss their Acharya was

destined for. Sri Ramanuja fixed his thoughts on Sri

Alavandar, was served the Acharya’s Sri pada teerttham

by disciples, and attained the Acharya’s lotus feet.

The disciples, who had seen much ranting and raving by

ordinary mortals in the throes of death, were not

surprised by the Sri Ramanuja’s effortless passing on,

for they remembered Emperuman’s promise made to the

Acharya on that Panguni Utthiram day-“Thou shalt leave

these mortal coils as easily as one discards old

clothes, (“sukhEna imAm prakritim stoola sookshma

roopAm visrijya”) and shalt, at the time of passing,

have full consciousness of decades of samskArA thou

hast acquired, and shalt have thine eyes fixeds on Me

(“MamEva avalOkayan, aprachyutha poorva samskAra

manOratha:”).

 

Thus ended a golden era in the annals of Sri

Vaishanvism. It was also the beginning of another era,

for, the master’s disciples were cast in his own

mould, and, despite minor differences in

interpretation, stuck to the common thread of the

Great Saint’s thoughts, with the torch of Sri

Vaishanvism and all it stands for, held aloft and

growing brighter with every change in the holding

hands. Though a thousand years have passed, Sri

Ramanuja’s Last Words still ring in our ears, and are

as good a guide to us now, as they were to his

disciples then.

“Ramanujarya divyAgyA prativAsaram ujvalA

diganta vyApinI bhooyAt sA hi lOka hitaishiNee”

 

Srimate Sri LaksmiNrsimha divya paduka sevaka Sri

vanSatakopa Sri Narayana Yatindra Mahadesikaya Nama;

-dasan,sadagopan.

 

 

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[Guest guest]

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra

Mahadesikaya Nama:

 

Dear sri sadagopan iyengar,

 

thanks a lot for your three part series. The statements of sri Ramanujar

may not be clear to many. Let me point to those issues:

 

1. dehayatra karmadina - our bodily experiences and events depend on karma

2. atmayatra bhagavat adhina - the path of our soul depends on God

 

Many people to my knowledge have mistaken these statements. does statement

1. means that we do not need to do anything? Is it fatalism and

predetermination? Yes we should not worry about our body related issues,

events etc. Does it mean we should stop working? or even stop planning about

future by going to school or college to get a job in future, thinking that

we will get what is given by fate? Many people mistake this due to lack of

understanding of karma and our freedom. I think we should be doing all the

things needed to survive in this bad economy. However, we should not worry

about the outcome. I definitely have to accept that I am a totally ignorant

and unworthy person who cannot understand prapatti. However, I would like to

understand practical issues. It is easy for one to feel that this samsara

is full of sadness and realize that he has to do prapatti to attain the

lotus feet of the lord (or bhaktiyoga if he is capable). But it is very

difficult for me atleast to constantly overcome the attraction to plan for

the future even knowing very well I may not be alive tommorrow. Even our

acharya says that one should do anything possible to protect one's family,

even though it may not be appropriately a varnashrama dharma kind of

activity in times of danger.

 

 

2. atma yatra bhagavat adina - many people think that once prapatti is done

we do not have to worry about moksham. Yes that is true. However , once a

person does prapatti can he do "yogam" for chitta shuddhi ? ( Of course not

for attaining atmasakshatkara or self realization, since he has already

finished prapatti for moksham). why cant he do yogam which is chitta vritti

nirodah?n ( mental restraint ie. avoiding mental association with vishayas

or objects? This question needs some thought. I feel even a prapanna to

practice a good uttarakritya ( like how rahasya trasara says : one should be

like a stitha prajna after prapatti). This means that one can try to stay

away from this "world of indriya vishayas which constantly cause

frustrations, joys and sorrows by trying to adopt a discipline of some sort

of mental restraint. Otherwise, prapannas many a time end up giving into

wasteful indriya related activities, since they have not attained the

moksham yet in this life and they dont have the maturity needed to attain a

stitha prajna state of mind : which states duhkeshu anudvigna manah sukhesu

vigata sprihaha veeta raaga bhaya dvesah stitha dhihi muniruchyate. -

bhagavadgita ( ie. the steady contemplative person is one who is unperturbed

in joys and sorrows, having won over desires, fear, hatred; he is known as

Muni). I dont think a prapanna loses the responsibility of constantly being

aware that he may be subject to the attractions of this world and fall into

some sinful activity. Note, that I do know the bramhastra nyayam which

states if a prapanna does something else for moksham his sharanagati will

become a waste. I am talking about a positive fortification of sharanagati

by a post sharanagati livelihood with mental restraint.

 

I dont know this subject well. I would like you or anyone else to please

write up something which can answer these issues in detail.

 

I am happy you brought this subject.

 

adiyen krishna kashyap