THE PARTING MESSAGE OF RAMNUJACHARYA

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.

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. 

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.

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.

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).

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).

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.

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).

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

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.

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.

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.]