Book Review: THE PHILOSOPHY OF SADHANA IN VISISTADVAITA: N.S. Anantha Rangachary

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http://www.hindu.com/br/2006/11/21/stories/2006112100541400.htm

 

Liberation theology

 

M. NARASIMHACHARY

 

THE PHILOSOPHY OF SADHANA IN VISISTADVAITA: N.S. Anantha Rangacharya,

Pub.by the author, No. 780, V Main Road, Vijaynagar, Bangalore-560040.

Rs. 300.

 

The author has in this work covered in a masterly way the entire

philosophy of Visishtadvaita as presented by great preceptors like

Ramanuja, Sudarsana Suri and Vedanta Desika. Vaishnavism, as a

religious system, has a hoary past. Its earlier exponents were

Nathamuni and Yamunacharya who were inspired by the mystic saints,

Azhwars. As a system of philosophy it is known as Visishtadvaita. Its

main aim is the unfolding of the mysticism experienced and expressed

by the Azhwars, implied in the writings of Yamuna and Ramanuja.

 

Means to liberation

 

This publication makes a detailed and analytical study of the Sadhana

(means to liberation), according to Visishtadvaita. The means to

liberation are Karma yoga, Jnana yoga, Bhakti yoga and Prapatti. Of

these, the ultimate and unfailing means is Prapatti, which is also

called Saranagati and Nyasa. The author has prepared the ground for

the study in an admirable way. He has explained the chief tenets under

three heads: Sadhaka (the aspirant), Sadhya (the object to be

attained) and Sadhana (the means to accomplish the end). The Sadhana

here is twofold as Bhakti (loving devotion) and Prapatti

(whole-hearted surrender). They are not two different means. They

blend into one in the ultimate analysis. In fact all the four Yogas

blend with each other in a unique way. They are not four watertight

compartments. When Karma (one's duty) is done with a sense of

detachment, it leads to perfect knowledge or Jnana. True knowledge of

the Self and the Supreme Being, generates disinterestedness (vairagya)

for the material world because everything belongs to God and there is

nothing that really belongs to the individual Self. When knowledge

matures into love for God, it is called Bhakti. When Bhakti becomes

intensified, it leads to whole-hearted surrender to God. This final

stage is called Prapatti.

 

The history of the concept of Prapatti is interesting and inspiring.

The author has traced it from the Vedas, Upanishads, Itihasas and the

Puranas. It finds its culmination in the works of mystics and inspired

the Acharyas. Because the spirit of helplessness and surrender to the

divine is there in the heart of a sincere devotee, none can claim

Prapatti as the exclusive prerogative of a particular philosophy or

religion. What finally results in liberation is divine grace but it

awaits surrender on the part of the Sadhaka. From this we may draw the

conclusion that the Divine scheme is a fulfilment and not a violation

of the autonomy of the finite Self. It is here that we find a profound

reconciliation of effort and grace. Human effort melts into divine

grace and divine grace swells, subsuming human effort.

 

Anantha Rangacharya's facile pen has presented in this book, this

important dimension of Sadhana in a very scholarly and interesting

manner. This is a veritable mine of information on several related

topics of Visishtadvaita metaphysics.