Ramanuja Sahasrabdi
Commemorative Lecture 2018--3
THE
PARTING MESSAGE OF RAMANUJACHARYA TO HIS
74 SIMHASANADHIPATIS
Ramanuja
after living on earth for 120 years out of which he had spent 60 years in the
holy city of Srirangam went to Lord Ranganatha and expressed his feeling to
leave his mortal body as he has lived on earth more than usual destined to all human beings, almost like Sri Krishna on earth. On his repeated
pleading the good Lord consented.
Ramanuja too, like his Guru Periya Nambi who was in direct communion with Archa
form of Lord Varadraja in Kanchi, was in direct communion with Lord Rangantha
in his later days. Ramanuja had also
unique esoteric divine power as demonstrates
by curing people of Brhamrakshasa and evil spirits and also could read the mind of even the departed. He
could thus read the mind of Alavandar to know what was in his mind that he
fulfilled.
Seeing the three
fingers of right hand of departed body of Alavandar folded and clenched, Ramanuja at one’s
recalled with his esoteric mystic power,
the last three wishes of the
great soul that remained unfulfilled. These were: 1) to show gratitude
to Vedavyasa and Parasara by giving those names to suitable to propagate their greatness, 2) to
pay a tribute of love to Saint Nammazhvar by arranging for a commentary to be
written on Azhvar’s Thiruvoymozhi, and 3) to bring out Visishtaadvaita
commentary on Brahmasutras. All these vows were fulfilled by him in his later
days.
Peria Nambi who was in direct contact with Lord
Varadaraja, communicated the message of the Lord to Ramanuja when he went to
Kanchipurnam, that guided him throughout his life in promoting
Vishnu-Tattva. The message of Lord Varadraja to Peria Nambi was:
1.
I am the absolute Brahman, the cause of Prakriti which is the
cause of the Universe.
2.
O large-minded one, the distinction between Jiva and Isvara is
axiomatic.
3.
Self-surrender (at the lotus feet of God) is the only cause of
liberation of those who strive after the final beatitude.
4.
h The liberation of My devotees, even though they fail to remember
Me at the last moment of their life, is sure to take place.
5.
As soon as My devotees give up their bodies, they attain the
Supreme Object.
6.
Take refuge in Mahatma Mahapurna who is endowed with all
virtues. Go soon to Ramnuja and tell him
what I have told you. (Prapannamritam x
66, 67, 68, 69)
Ramanuja
announced his intentions to depart from the world and exhorted his disciples
not to deviate from the path leading to salvation. The quintessence of his
teachings he gave them are as follows:
“Worship
Srivaishnava exactly as you would do in the case of your spiritual preceptor.
Have sincere faith in the teachings of the great Acharyas of yore. Never be
slaves to your senses. Be not satisfied with the acquisition of worldly
knowledge. Go on reading repeatedly the books dealing with the greatness of God
and the wonders of His creation. If perchance you are favored with
scintillating wisdom by Guru’s grace, then the attraction of the senses will
cease for you. Learn to treat all your feelings with indifference. Enjoy
utterances of God’s name and Glories of God’s devotees with as much relish as the
utterances of God’s name and glories. Bear in mind that he who renders service
to God’s devotees attain God speedily; Therefore, unless you dedicate yourself
to the service of God and His devotees, you will not be saved, however wise you
may be. Do not consider the life of a Vaishnava as means for acquiring any
selfish advantage. You must endeavor to realize the ideal.
Devote
a portion of the day, at least an hour, to the contemplation of the greatness
of your spiritual preceptor and some time every day to the reading of the
sacred writing of Azhvars or the Acharyas. Always seek the company of those
that pursue the path of self-surrender to God and avoid the company of those
that say: ”There are other paths leading
to salvation”. Do not associate with people who are in quest of filthy lucre
and sense enjoyment, but mingle with the devotees of God to the extent
possible. Whoever looks upon the sacred
images of God as mere stones, his own spiritual teacher as ordinary
human being, eminent devotees as high or low according to the caste of
their birth, the holy water that has touched the feet of God and as consequence
has the power to purify and purge one of all sins as mere water, the sacred
Mantras as a collection of sounds, and the Supreme Lord of all the worlds as
one not higher than the Devas—let him be considered as one fit to dwell in the infernal regions”.
The
disciples then wanted him to exhort
them as to how to live in this world till life departs from the body. Thereupon
Ramanujacharya commanded them to abide
by the following instructions:
“He
who has truly surrendered himself at the feet of Gods should not bestow any
thought on his future, which is entirely at His disposal; for the least anxiety
felt in that connection betrays the hypocrisy in his self-surrender. His
present life is entirely determines by his past Karmas; so it is not proper to
grieve over it. Let not the performance of your duties be regarded as a means
of achieving worldly ends, but considered as service to the Supreme Being.
Study
the Sribhashya and teach it to others---this is a service most pleasing to God.
If this be not possible, study the holy writings of Saint Satakopa and other
great souls and teach them to qualified disciples. Failing this, spend your
lives in service done to the Lord in a sacred places on earth. Else construct a
hut at Yadavadri and live there in perfect peace. Or remain where you are,
throwing all your burdens on God or your own Guru and ever immersed in the
contemplation of Dvaya mantra. If none
of the above is possible, seek a Vaishnava who is full of wisdom, devotion and
desire-les-ness, ands move with him in such a way he may be kind towards you:
uprooting all your egoism, abide by the Vaishnava’s words—this itself is a
means of your salvation.
In
this life on earth, find out by careful discrimination your friends, enemies
and the indifferent. Sri Vaishnavas are your friends; those who hate God are
your enemies; the worldly are the indifferent ones. Let your hear rejoice at
the sight of friends as though you have come across fine betel, flowers and
scents. At the sight of your enemies let your heart tremble as though you have
faced a snake, a tiger, fire and so forth. At the sight of the indifferent, do
not mind them any more than when meeting stocks and stones before you. Such should be the conduct of those who have
taken refuge in God. Association with your friends, the Vaishnavas will confer
spiritual illumination on you. Shun the company of your enemies, and regarding the indifferent too,
do not talk to them in consideration of the worldly benefits thereby accruing
to you; for such benefits are sure to make you soon an enemy of God.
Remembering that the All-merciful Being is ready to supply you all that you
pray for, never beg of your enemies.
Ramanujacaharya had made these seventy two
statements for the guidance of his disciples
and for the benefit of Bhagavatas (Vaishnava devotees)before his
departure to the heavenly abode whose summary is given above.
The
seventy two statements
1. Service to one’s own preceptor (Acharya) and
any other devotee (Bhagavata) should be on the same par. Serve any
devotee of the Lord (Bhagavata) as you would serve your own spiritual
preceptor.
2. One should have faith and reverence for the
precepts of the earlier teachers (Acharyas).
3. One should not be a slave to his senses and indulge in pleasures all the time.
3. One should not be a slave to his senses and indulge in pleasures all the time.
4. Time should not be ill spent in reading what
leads to mere worldly knowledge, devoid of the Wisdom about the Supreme.
5. Always be contemplating upon the study of the Lord, His Manifestation (Bhagavad-Visaya) and His plan for the individual-souls.
5. Always be contemplating upon the study of the Lord, His Manifestation (Bhagavad-Visaya) and His plan for the individual-souls.
6. Having approached a preceptor, as a result
of the past virtues, one should not revert to mundane affairs.
7. In the matter of sensuous pleasures, be
cautious and austere.
8. Running after perfumes, flowers and similar decorative peeves is not good.
9. Practice repeatedly chanting the name of a devotee as you do the name of Lord.
8. Running after perfumes, flowers and similar decorative peeves is not good.
9. Practice repeatedly chanting the name of a devotee as you do the name of Lord.
10. To attain proximity of Lord, follow the
sayings of Bhagavatas and be earnest in observing their dictates and directions
11. Without service to Vishnu and Vaishnavas,
one can never attain liberation. He shall decay.
12. Practice of the precepts is not a means to
an end.
13. Practice of the precepts is in itself the
goal.
14. While addressing Vaishnavas or naming them
elsewhere do not use singular person. Always be reverential and humble to
them.
15. When a Sri Vaisghnava is in sight, approach
him with folded hands in all reverence.
16. In the presence of Lord, Devotees or Preceptors (Bhagavad-Bhagavat-Acharyas) even the sitting posture should be decent.
16. In the presence of Lord, Devotees or Preceptors (Bhagavad-Bhagavat-Acharyas) even the sitting posture should be decent.
17. While sleeping, take care that the feet do
not extent towards, residences of devotees or preceptors.
18. As soon as waking up in the morning, the
Pedigree of one’s preceptors (Guruparampara) should be chanted.
19. While approaching the Lord in the temple or
the Vaishnavas in assembly, a surrendered person (Prapanna) should chant ‘Dwaya
Mantra’ and simultaneously prostrate to them.
20. When a learened person is chanting the
virtues of Lord, pay due respect to him, and do not get away in the middle of
the discourse.
21. When a Srivaisnava’s approaching is
noticed, go forward to meet and receive him in all reverence. Similarly when he
is moving out, accompany him to a reasonable distance and take leave of him.
22. Follow the precepts of the Teachers and adhere to your righteous conduct but do not run after people who are worldly and non-believers.
23. As one goes by the way of the temple and other structures of the Lord’s presence, reverential prostration before them is essential.
24. One should not be awfully wonder-struck when the material palatial buildings are seen.
25. One should not feel inclined to hear and enjoy about the mundane affairs.
26. When the divine qualities are being surprised and sung; hear with all attention and enjoy the bliss. Do not comment upon them adversely.
27. Do not dishonor even the shade of Srivaishnavas.
28. Do not caste your shade on Srivaishnavas.
29. Having touched or contacted the non-surrendered person do not again touch or contact the surrendered devotees (Prapannas).
22. Follow the precepts of the Teachers and adhere to your righteous conduct but do not run after people who are worldly and non-believers.
23. As one goes by the way of the temple and other structures of the Lord’s presence, reverential prostration before them is essential.
24. One should not be awfully wonder-struck when the material palatial buildings are seen.
25. One should not feel inclined to hear and enjoy about the mundane affairs.
26. When the divine qualities are being surprised and sung; hear with all attention and enjoy the bliss. Do not comment upon them adversely.
27. Do not dishonor even the shade of Srivaishnavas.
28. Do not caste your shade on Srivaishnavas.
29. Having touched or contacted the non-surrendered person do not again touch or contact the surrendered devotees (Prapannas).
30. Do not neglect or look down the
Srivaisnavas even when they are not rich in worldy possessions.
31. When a Vaisnava greets you with
salutations, immediately respond and reciprocate. Non-response or neglect is
unbecoming and vicious.
32. Even as certain dark spots of the
Srivaishnavas such as their low percentage, neglect of duties, slavery to vices
etc., come to notice, do not mention them to others. Only transmit or propagate
the bright part of their being and behavior.
33. The sacred water (Tirtha) of Lord,
Preceptor etc. should not be taken in the presence of non-believers.
34. Do not accept the Sri-Pada-Tirtha of those who do not have the Wisdom of the three secrets and three principles.
35. The Sri Pada Tirtha of the preceptors and devotees who are wise and practitioners of scriptural sayings should be taken every day.
36. Do not consider yourself equal to any other devotee (Bhagavata).
34. Do not accept the Sri-Pada-Tirtha of those who do not have the Wisdom of the three secrets and three principles.
35. The Sri Pada Tirtha of the preceptors and devotees who are wise and practitioners of scriptural sayings should be taken every day.
36. Do not consider yourself equal to any other devotee (Bhagavata).
37. By
sheer accident, if the non-believers’ contact comes up, purify your body by a
good bath and receive afresh the Sri Pada Tirtha of the Preceptor.
38. The
physical and subtle bodies of the devotees who are endowed with Jnana-Bhakti
and Vairagya should be honored irrespective of the class/casin which they are
born.
39. The
idols/images of Gods in the residences of the non-believers should not be
worshipped.
40.
Similarly, the Tirtha in the houses of non-believers should not be accepted.
41. In the temples of Lord Vishnu and his other forms, even as non-believers are in view, the Tirtha and prasada can be accepted.
41. In the temples of Lord Vishnu and his other forms, even as non-believers are in view, the Tirtha and prasada can be accepted.
42. In
the temples of Lord Vishnu and his other Avataras when Tirtha and prasada are
offered, they should not be rejected on a plea of one’s being on fast
etc.
43.
Under no circumstances whatsoever, the tirtha and prasada offered at the sacred
places should be rejected.
44. One should not raise and praise himself and his virtues in the presence of other Vaishnavas.
45. One should be conscious of one’s own insignificance all the time.
46. None should be insulted or injured, in the presence of Srivaishnavas.
47. The virtues of preceptors and devotees should be chanted in adoration for a time before any other work is taken up.
48. A part of the day should be spent in praising/contemplating upon one’s preceptor’s virtues.
49. A part of the day should be spent in reciting with understanding, contemplating the works of Nammazhwar and other Azhwars (earlier preceptors of the philosophical system).
44. One should not raise and praise himself and his virtues in the presence of other Vaishnavas.
45. One should be conscious of one’s own insignificance all the time.
46. None should be insulted or injured, in the presence of Srivaishnavas.
47. The virtues of preceptors and devotees should be chanted in adoration for a time before any other work is taken up.
48. A part of the day should be spent in praising/contemplating upon one’s preceptor’s virtues.
49. A part of the day should be spent in reciting with understanding, contemplating the works of Nammazhwar and other Azhwars (earlier preceptors of the philosophical system).
50.
Association of those who identify themselves with their body and mind is to be
shunned.
51.
Even as they are Srivaishnavas, if they are slaves to their bodies and psycho
passions, their association should be shunned.
52. Do
not associate with those who always talk ill of devotees and who habitually
work against preceptors should be avoided in total.
53. To
compensate the sin/vice of association with non-believers, have a nice conversation
with Srivaishnavas.
54.
Contact, either by sight or by talk, with those who talk ill of devotees who
know the right means to the goal.
55.
Always be in touch with those devotees who will be chanting the Dwaya Mantra.
56. Leaving aside the followers of the other paths, always be in association of devotees who know the right means to the goal
56. Leaving aside the followers of the other paths, always be in association of devotees who know the right means to the goal
57.
Always be in the association of those who know the three secrets and other
three principles.
58. Do
not mix up with people who are after material possessions and desires but be
always with devotees of the right kind.
59.
Even as Srivaishnavas have insulted, one should not attempt to rebuff or retort
60. Srivaishnavas who are keen on attaining the supreme bliss, should aspire for the welfare of all devotees.
60. Srivaishnavas who are keen on attaining the supreme bliss, should aspire for the welfare of all devotees.
61. A
surrendered being (Prapanna) should not resort to those actions which are
against the Divine will and Plan as they seem to bestow upon him certain
comforts.
62. Food that is not offered to Lord should not be consumed. Even the flowers, fruits, scents and similar things should not be accepted if they are not first consecrated in the service of the Lord.
62. Food that is not offered to Lord should not be consumed. Even the flowers, fruits, scents and similar things should not be accepted if they are not first consecrated in the service of the Lord.
63.
Money and valuables should not be received from those who are disinclined
towards Divinity even as they are offered unasked for.
64. One
who has surrendered (Prapanna) should not consume food seen or contaminated by
others.
65. The
offering has to be pure, fresh and unsullied.
66.
What is offered to Lord and then distributed for human consumption must be
treated as sacred material. It should not be consumed in lust and lavish.
67. All
the prescribed ceremonies/deeds must be performed with utmost dedication and
feeling or surrender.
68. Ill-will towards the Preceptors/devotees
who are scholars in the three truths (principles) and are constantly
contemplating upon tem is very harmful to one-self and results in
self-annihilation. Revering such scholars and doing things pleasurable to them
is a sure means of liberation.
69. The whole pursuit of life is to adore the
devotees. Insult done to devotees will lead to self-humiliation.
70. To
consider an idol/image (Archavigraha) of the Lord to be a stone-image, to liken
Acharya (preceptor) to a mere human as anybody and everybody, to schedule and
classify Sri Vaisnavas, to treat as simple water or food the sanctified Teertha
and Prasada, to estimate the Over-Lord as one of the many Gods.. such wrong and
misleading notions reduce the state of an aspirant and will also retard his
spiritual progress.
71.
Worship of Bhagavata more than the worship of the Lord is Ideal. An insult to a
devotee (Bhagavata) is more a heinous crime than an insult to Lord Himself.
72. The
sanctified Tirtha and Prasada of a Bhagavata are more sacred than the Lord’s
Tirtha and Prasada.
Ten further
statements
The disciples who received these 72 statements
in the course of the sermon, unasked for by them, appealed to their preceptor,
again the tradition says. Why all these were being repeated now. There upon
Ramanuja had indicated to them that he was to lay aside his physical body in
the coming three days. The panic and agony among the devotees reached its peak
upon hearing this.
But the most compassionate preceptor and the
well-wisher of all beings, Ramanuja profusely consoled them and gave again 10
statements for their adherence all through the life. These 10 aphorisms
are:
1. A person who has surrendered himself to the
Lord (Prapanna) should consider whatever that happens to him is ordained by the
Lord. He should not lament even as it involves lot of suffering and misery. If
he laments his conduct will be inconsistent to the comet of surrender he made
earlier to the Lord. The surrender once made should be total and irrevocable.
It should not be even for a moment treated as ‘illusory’ and set aside or
treated in a casual way.
2. The network of happenings in a human life is
a result of his own actions, emotions and thoughts which are totally his own
making in the past and the present. So he should not lament for that. Any
lament or misgiving makes him a non-believer in the Law/Principle. He should
face life with undaunted courage.
3. The actions/deeds should not be performed as
though they are merely means to end.
4. All actions should be performed as though
they are consecrations to the Lord.
5. The great devotees should be served
sincerely and under the guidance Sri Bhashya is to be studied and understood.
These higher ideals are to be propagated in the world for the benefit of
humanity.
6. If this cannot be done- at least the
teachings of the Azhwars should be read and propagated among public.
7. If this cannot be done- attend that the
physical cleanliness of the temples is maintained well and offerings of flowers
decorations etc. be made to the Lord.
8. If even this cannot be done- a cottage built
at Tirunarayanapuram (Melkote) (a place now in karanataka) and residence made
there. If even this cannot be done- recite the ‘Dwaya Mantra’ with full
connotation and stay where you are.
10. As a last resort, if this is considered
beyond one’s scope- Preceptors (Bhagavatas) who are impeded in Wisdom (Jnana),
Devotions (Bhkati) and Dispassion (Vairagya) may be contacted and served in all
humility, casting away all sense of egotism.
--Courtesy: Madhavakannan Swamin of
SriRangaSri
RAMANUJA’SA
DOCTRINE
By Swami
Krishnananda, Ramakrishna Math)
Prakriti—This is the substratum of three Gunas—Sattva,
Rajas and Tamas. Prakriti is not
independent of Paramaatman, but constitutes His body and His mode. Entire universe evolves out of Prakriti under
the will of Paramaatman and is entirely
His control. Prakriti is the seat
of Jivatma and indirectly through it,
of Paramaatman. The relation between them namely, matter and Jivatma and its
evaluate is Apraithak-siddhi or inseparable relation. The volutes of prakriti
provide appropriate bodies to Jivatma according to their past Karma.
Jiva—Like Prakriti
Self is also a mode of Paramaatman. It is entirely dependent upon Him,
though distinct from Him. It also constitutes His body since He is the Atman of
the Self and the inner controller. It is of the essence of consciousness and
bliss. It is not a fabricated complex but an eternal reality, a Karta (doer)
and a Bhokta, experiencer. The Selfs
are many and there is no
difference among them as far as their essential nature is concerned. The Self
is monadic in nature. In its natural
state, its attributive consciousness expands and is able to apprehend every-
thing. But in Samsaara, as a result of
its past Karma, its consciousness contracts, though never absent. The contraction of consciousness and bliss
is itself Samsaara, and expansion of the same through constant communion with
Paramaatman is itself is Mukti. The
Atmans are of three kinds: those that are ever-free and never experience bondage (Nitya), those
that have attained release from transmigration (Mukta) and those that are still
in bondage of Samsara.
Iswara—Paramaatman is the absolute reality, endowed with
all auspicious and excellent attributes which are unsurpassable. He too is of
the nature of consciousness and bliss. All powerful, all-pervading and all
compassionate. He is the inner ruler of matter as well as Jivas. As already said, Paramaatman with Jivas and
matter as His body constitute an organic unity, sustaining and controlling them
for his purpose. Since Parmatman cannot be separated from His modes of attributes,
He is determinate and not indeterminate. Paramaatman possesses two states as cause and effect. In the state of
cosmic dissolution (pralaya), which occurs at the end of a Kalpa. Matter and
Jivas exist in a subtle state possessing none of the qualities which make them
objects of experience or cognizable subjects.
Paramatman in this subtle body is said to be in a casual state. From this subtle state, creation evolves by
consciousness, entering into connection with the bodies appropriate to their
past Karma. In this gross condition Paramaatman is said to be in the state of
effect. Thus Paramatman is the material cause as well as the efficient cause of the universe. This change of body from subtle to gross
state does not affect the nature of Paramatman, because it is His body that
undergoes modification, while as the
Self of the cosmic body, He
remains unchanged. Thus the self-determining
Iswara is the Absolute for Ramanuja.
Bhakti, according to Ramanuja is not mere devout
meditation but a loving contemplation of God. It is continuous process of
meditation till the final goal is achieved. The ever-growing continuous
meditation till promoted by subsidiary means,
including discrimination (Viveka),
mental detachment (vimoha), practice of meditation (Abhyasa),
performance of the five great sacrifices (Kriya), practice of such virtues as
truth, non-violence etc., Kalyana (well-being), and cheerfulness. Thus promoted, the meditation
becomes so perfecta to result in a vivid perception of the Supreme. The final
intuition of the Supreme is not at all a means, but an end itself. The final
liberation, which results only after physical dissolution is constant communion
with God which is the consummation of Karma, Jnaana and Bhakti.
[Advaita says the Self (Jivaatma) merges, gets
absorbed, and gets dissolved in Paramaatman. According to Sri Bhashyam what
happens is that Jeevatman joins and associates and integrates with the
Paramatman. It still exists as an entity but united with him inseparably and
indistinguishably.]
Prapatti—On the other hand, is absolute
self-surrender to the supreme involving complete conformity, avoidance of
opposition, the confidence of
protection, the choosing of the Divine as the savior, and surrender of one’s
self to God in all meekness. This implies complete surrender of “I” and
“mine’ to God. This sincere and complete transfer of spiritual responsibility
to the Supreme liberates an aspirant at once from human efforts and foibles and
creates the condition for the flow of the divine grace. When one sacrifices his
ego at the altar of the Supreme, The Lord Himself steps forward to receive him.
Prapatti is usually prescribed as the direct means for those who feel
incompetent in the classical pathway of meditative Bhakti and too impatient to
wait for the perfection of Bhakti. It may be noted here that Bhakti and
Prapatti are not antagonistic to each other as some people think. In Bhakti
there is always an element of surrender and
surrender involves an aspect of Bhakti. The predominance of one or the
other element in spiritual practice determines whether the path of Bhakti is
Prapatti.
[This
prepared lecture for delivery during Ramanuja Sahasrabdi Celebration by N.R. Srinivasan is based on Ramanuja Charita by Swami Rama-krishnananda in Bengali,
rendered in English
by Swami Budhanada of Ramakrishna Math, and information received through courtesy by Madhavakannan Swamin of SriRangaSri suitably extracted with
supporting information that are being gratefully acknowledged.]
No comments:
Post a Comment