Social inclusiveness and Ramanuja's life and works

Social Inclusiveness & Rāmānujācārya’s life and works Dr. Gauri Mahulikar Introduction: Social inclusiveness is the key theory to maintain harmony and equality in the stratified society. Śrī Rāmānujācārya, the 11th century Vaiṣṇava saint is relevant and contemporary in this world of strife, struggle and social injustice even after 1000 years. Renowned as a profound scholar who systematized the Viśiṣṭādvaita philosophy of Vedānta school, revered as a prolific student of the eternal Vedas along with the Pāñcarātra Āgamas and Nālāyira Prabandham, he is also known to be an ardent devotee of Śrī Viṣṇu. In fact he made the inaccessible Brahman of the Upaniṣads accessible to common people by personalizing the very concept of Brahman as Vāsudeva Nārāyaṇa. This article tries to highlight his contribution in bringing social inclusiveness through his personal life and his works; especially emphasizing his Śrībhāṣyam and Gadyatrayam. In modern times, socially inclusive society is defined to be one in which all people are valued, the differences are respected and they live a life of dignity. This was pointed out in the hymn to Mother earth in the Atharvaveda as, people of varied languages and cultures stay here together as different people in one house.1 Let’s see how Rāmānujācārya contributed to such lofty concept thousand years ago. His Life: There are a number of traditional hagiographies of Rāmānujācārya, written during 12th century and 18th century. According to these hagiographies, he was born in 1017, in a privileged Brāhmin family residing near Perumbudur. Even at young age, Rāmānuja’s liberal attitude towards ‘varṇa’ was revealed through his friendship with Kāñcīpūrṇa, Tirukkachi Nambi a person who offered his services to the statue of Viṣṇu in a local temple of Varadarāja. Rāmānuja admired Kāñcīpūrṇa’s piety and devotion to Viṣṇu and sought him as his guru, much to the disapproval of others. It was Kāñcīpūrṇa who gave initial six words to Rāmānuja. These were: I am Nārāyaṇa, the Supreme Being (अहमेव परं तत्त्वम ्।), souls are different from Brahman (दर्शनं भेदायैव च), total surrender is the only means to obtain Mokṣa (उपायेषु प्रपत्तिश्च), the thought of Brahman at the time of death is not compulsory (अन्ततमस्मतृ तवर्शनम ्), Mokṣa is possible only 1 AV. XII.1.45 जनं बिभ्रती िहुधा बििाचसं नानाधर्ााणं पृबििी यिौकसर््। after death, (दे हावसाने मुन््तिः स्यात ्), one must get dīkṣā from a qualified ācārya (पूर्ाशचायशसमाश्रयिः). Therefore, Kāñcīpūrṇa introduced him to Ālavandār Yāmunācārya, who stayed at Srirangam. Rāmānuja studied Advaita philosophy from Yādava Prakāśa, a veteran vedāntin, whom he superseded in many respects with his inborn intuitive wisdom. Angered at this, one of the students of Yādava Prakāśa plotted to kill Rāmānuja on their way to Varanasi pilgrimage. Rāmānuja learnt about this through his cousin, Govinda, and somehow succeeded in escaping but lost his way in the forest and was helped by a hunter and his wife. This was his sudden encounter with a low-born person. Hunter’s wife asked Rāmānuja to bring water, which he readily fetched for her. She repeatedly asked for water and Rāmānuja brought water from a well, without a frown. When he returned with water for the 18th time, the couple had disappeared from the place. Rāmānuja later had a vision that the hunter and his wife were the incarnations of Śrī Viṣṇu and Śrī Lakṣmī, who not only saved him but also showed him the way out of forest.2 It’s believed that a temple of Viṣṇu and Lakṣmī was built at the place where he met them first.3 Ālavandār Yāmunācārya, a great stalwart of Vaiṣṇavism, had decided to appoint Rāmānuja as his successor, but he passed away before Rāmānuja could reach there. Then his disciple Periya Nambi, Mahāpūrṇa, born in the fourth varṇa, imparted the traditional wisdom of Vaiṣṇavism to Rāmānuja. It’s beyond imagination that during the social conditions prevalent in the 11th century, a staunch Brāhmin like Rāmānuja was taught by Mahāpūrṇa. This is the second glaring example of Rāmānujācārya’s behaviour towards inclusiveness, to give one his due dignity, respect and credit irrespective of his varṇa. This is not less than the Vedic story of Janaśruti Pautrāyana obtaining ātmavidyā from Raikva, the low born person.4 Further, Rāmānuja was consecrated as ācārya by Mahāpūrṇa, who performed samāśrayaṇam, and 5 saṁskāras himself, under a Bakula tree in Madurantakam, a place between Kanchi and Srirangam. It was again Rāmānujācārya who stood by Mahāpūrṇa after the local Vaiṣṇavas boycotted him for performing the last rites of Māraneri Nambi, a devotee, who belonged to lower caste. Rāmānujācārya compared this act to the last rites of Jaṭāyu performed by Śrī Rāmacandra and supported Mahāpūrṇa without hesitation. Rāmānuja organised network of temples of Viṣṇu and Lakṣmī and himself served Raṅganātha Svāmī all his life. During a long life span of 120 years, he travelled across India, 2 www.encyclopedia.com/biography.ramanuja Loc.cit 4 Chāndogya Upaniṣad. IV.1-3 3 had debates and discourses with the wise in other faiths, which triggered conversions of many Jains and Bauddhas to Vaiṣṇvism especially in Mysuru and Deccan. It is believed that, he combined in him all five weapons of Viṣṇu; the conch, disc, mace, sword and bow.5 His Works: Rāmānujācārya is supposed to be Triśaraṇa, relying on three-fold sources; the Vedas, the Agamaic as well as Puranic literature and the Divya Prabandham, devotional songs in Tamil language, recited daily in the temples and having no bar of varṇa, class or sex. India witnessed reforms in Bhakti movement in entire country during 10-15th century. People of diverse professions, class and gender found this new path of bhakti as means of liberation. By accepting Divya Prabandham as one of the sources for his scholarly works, Rāmānujācārya, as if, embraced the downtrodden men and women. He composed nine works, popularly known as nine jewels (navaratnas). These are: Śrībhāṣyam, Gadyatrayam, three prose works praising Viṣṇu, Gītābhāṣyam, Vedārthasaṅgraha, Vedāntasāra, Vedāntadīpa and Nitya Grantham. He was the most influential thinker of devotional Hinduism. He gave intellectual basis to bhakti and it’s evident from the benedictory verse of Śrībhāṣyam, his authoritative commentary on the Brahmasūtras6, The verse means, let my intellect culminate into devotion unto Śrīnivāsa, the Supreme Being who is glorified as Brahman in the Upaniṣads, who is the sole resort and protector of various beings that surrender to him and who carries out the functions of creation, sustenance and dissolution of the entire universe as a mere sport. The inaccessible Brahman of the Vedānta, which was known by only few intellectuals in the society, was made reachable by Rāmānuja with the help of devotion. Further, he wrote that the nectar in the form of knowledge of the Upaniṣads, compiled by Vyāsa, remained away from the common people due to contrary interpretations, and therefore, he has brought it to the doorstep of the people, so that they might relish that nectar every day.7 5 6 www.mudaliandan.com/ramanujar.php Śrībhāṣyam. 1.1.1 first verse - अखिलभुवनर्तमस्थेमभङ्गाददलीले त्तवनतत्तवत्तवधभूतव्रातरक्षैकदीक्षे। श्रतु तशर्रशस त्तवदीप्ते ब्रह्मखर् श्रीतनवासे भवतु मम परन्स्मन ् र्ेमष ु ी भन््तरूपा॥ 7 Ibid. 1.1.1 second verse - पारार्यशवचस्सुधामप ु तनषद्दग्ु धान्धधमध्योद्धत ृ ां संसारान्ग्नत्तवदीपनव्यपगतप्रार्ात्मसञ्र्ीवनीम ्। पूवाशचायशसरु क्षक्षतां बहुमततव्याघातदरू न्स्थताम ् आनीतां तु तनर्ाक्षरैिः सुमनसो भौमािः त्तपबतत्वतवहम ्॥ Rāmānujācārya has proposed practical ontology. He defines Brahman, the fundamentally existing Reality and its properties, categories from practical perspective. Brahman is not an abstract concept, but is a personal god, Puruṣottama, devoid of blemish and possessing innumerable noble qualities.8 Brahman is known as Bhagavān, having six-fold enriching attributes in the form of knowledge, strength, fame, vigour, lustre and ruling capacity.9 He has also given syllabic etymology of the word. Accordingly, letter ‘bha’ indicates nourishment, letter ‘ga’ denotes his leadership and letter ‘va’ suggests that He stays in all beings and all beings abide in him.10 He has respected the Vaiṣṇava āgamic literature, which is comprised of more than 200 texts. Pāñcarātra, Vaikhānasa, Ahirbudhnya, and Agastya, are some of the important āgamas. Accordingly, he has dealt with five-fold nature of Viṣṇu: parā, vyūha, vibhāva, (incarnations) antaryāmin and arcā. This helped him unite diverse social groups under the broad umbrella of saguṇa worship, which was commonly practised by people then. Devotion is a native feeling of human being, it is inborn, innate and has the potential to unite people of diverse faiths, races, varṇa and genders. The reasons for devotion sometimes vary. During the Vedic times, devotion was induced by the feeling of awe, fear for the natural phenomenon. Survival being the prime objective, protection from all possible calamities like fire, water, storm, scorching sun, was sought by the ancient seers. Though Vedic hymns, especially those praising Varuṇa are replete with the feeling of devotion, it’s more due to fear and selfless submission is missing there. The strength of absolute submission is unparalleled. Such Śaraṇāgati is presented by Rāmānuja in Gadyatrayam. This does involve protection but it is absolute surrendering, irrespective of other mundane and empirical requirements. Gadyatrayam, as the name reveals, consists of three conversation pieces, some in verse form but more in prose form. The first is Śaraṇāgati comprising of 24 verses plus prose paragraphs. Second is Śrīraṅga, consisting of 7 paragraphs where refuge is sought with Lord Raṅganātha. Vaikuṇṭha, comprising of 7 paragraphs, is the third in the triad. It begins with a graphic description of Vaikuṇṭha, the abode of Lord Nārāyaṇa and ends with the qualities of a 8 Ibid 1.1.1 ब्रह्मर्धदे न च स्वभावतो तनरस्ततनखिलदोषिः अनवधधकाततर्यासंख्येयकल्यार्गर् ु गर्िः पुरुषोिमिः अशभधीयते। स च सवेश्वरो एव। तापत्रयातरु ै िः अमत ृ त्त्वाय स एव न्र्ज्ञास्यिः। 9 Ibid 1.1.1. भग = ज्ञान, र्न््त, बल, ऐश्वयश, तेर्, वीयश and वत ् = possessive suffix 10 Ibid. 1.1.1 भगवच्छधदिः = भ - भरर् पोषर्ाददकम ्, ग - गमन, गमतयतत्ृ वम ् नेतत्ृ वम ्, व - वसन्तत सवशभत ू ातयत्र, असौ च सवशभूतेषु ‘prapanna’, which take him to the highest spirituality. Rāmānuja gives a beautiful description of Vaikuṇṭha loka. It is a picturesque celestial abode abounding in hundreds of palatial buildings and thousands of beautiful and fully blossomed gardens. It has large and lofty halls supported by pillars studded with precious gems and jewels. It resonates with the sweet notes of cuckoos, parrots and peacocks. The palaces have flooring as transparent as pearls. The ponds in the gardens are filled with lotuses. In the midst of this Vaikuṇṭha, Lord Nārāyaṇa rests on Ananta and a divine lustre emanates from his compassionate lotus face. Thereafter follows a detailed description of Nārāyaṇa’s body; limb by limb.11 This very long prose passage is the culmination of Rāmānuja’s imaginative skills, his creativity and his disposition, arrangement of words. The pomp, the abundance, the lavishness of contented life in the company of and in the proximity of Lord Nārāyaṇa is so graphic that any devotee would be lured by it. He would then intensely long to be with his saviour Soul. Three types of mokṣa; sālokata, sāmīpata, sārūpata, thus came within the reach of a commoner. Rāmānujācārya nowhere denies the importance of wisdom, but gives more stress on ‘prapatti’ or ‘śaraṇāgati’, also called ‘nyāsa’ by Vedānta Deśika, his follower. He claims that this is prescribed in the Upaniṣads. Muṇḍaka says Ātman can’t be obtained by intelligent discourses, wisdom or by mere reading of the scriptures. Ātman is obtained by one who is chosen by the Supreme as a deserving candidate.12 The concept of ‘Grace of God’ plays a very important role in Vaiṣṇavism. If the Lord selects one, entire responsibility of his welfare lies with the Lord. To be chosen by the Lord is the highest honour for a devotee and that is possible by devotion alone. In his Śrībhāṣyam he writes that a lovable devotee is chosen.13 Thus, a devotee has to propitiate the Lord with humility and servility and be the lovable or dear to the God, so that the Lord would shoulder all his burden, like a cat taking responsibility of its kitten. For a common human being, this concept of ‘śaraṇāgati’, constituted of six factors, is the simplest thing to follow and practise. These six factors are: mental resolve of doing the beneficial things (आनुकूल्यस्य सङ्कल्पिः), avoiding the prohibited things (प्रततकूलस्य वर्शनम ्), having unflinching faith in the God as a protector (रक्षक्षष्यतीतत त्तवश्वासिः), enabling oneself to be 11 12 13 Vaikuṇṭha gadya, paragraph 4 Muṇḍaka Upaniṣad. 3.2.3 नायर्ात्मा प्रिचनेन लभ्यः न र्ेधया न िहुना श्रुतेन। यर्ेिैष िृणुते तेन लभ्यस्तस्मै स (लभ्यस्तस्यैष)आत्मा बििृणुते तनं (तनुं) स्वार््॥ Śrībhāṣyam I.1.1 बप्रयतरो बि िरणीयो भिबत। selected by the God (गोप्तत्ृ ववरर्म)् and throwing at the feet of the God with utmost submissiveness and meekness (आत्मतनक्षेपकापशण्यम).् It is observed that Rāmānujācārya practised social equality in his life more than what he preached through his works. His spiritual masters belonged to the fourth varṇa, he renounced the worldly life because his teacher was offended by his wife, who stuck hard to the brahmanical rules and regulations. In the commentary of Brahmasūtra, however, he seems to propagate varṇāśrama system at many places, and as such it lacks any trace of social inclusiveness. While commenting upon constant remembrance of the God, he has prescribed seven factors as means to achieve it. The first is discrimination ‘viveka’, which he relates to the food and advises to avoid three-fold food including the food served by a śūdra and a sinner.14 Again while interpreting the Vedic sentence which means that, one can get across Death by avidyā, and obtain immortality by vidyā, he explains avidyā as the deed performed according to varṇāśrama system.15 He emphasizes varṇāśrama everywhere. One example of his commentary on the Bhagavadgītā, would be an exception to this. On a verse from the 12th chapter, at one place he writes that one who does any small sundry work like cleaning the temple, collecting flowers for worship, maintaing the garden, lighting lamp and the like would also be able to acquire the Lord.16 Barring this solitary example, at other places, he seems to recommend varṇāśrama system. The justifying answer could be that dogmatically he follows Vākyakāra Ṭaṅka in his works and perhaps echoes his opinions in the commentary. Conclusion: Rāmānujācārya asserted qualitative monism and quantitative pluralism of individual souls through Viśiṣṭādvaita. Devotion to God (bhakti) and constant remembrance (dhruva anusmṛti) of the beauty and love for personal god, ultimately leads one to Nirguṇa Brahman according to him. This is the easy path of liberation for diverse social groups. Story of a hunter getting Mokṣa by muttering the name of the god, illiterate gopīs being favoured by 14 Śrībhāṣyam, 1.1.1 वा्यकारश्च ध्रुवानुस्मत े ाददभ्य एव तनष्पत्तिमाह।....र्ात्याश्रयतनशमिादष्ु टादतनात ् ृ ेत्तवशवक कायर्द् ु धधत्तवशवेकिः।...अतनं र्ाततदष्ु टं लर्ुनादद। आश्रयदष्ु टं र्ूद्रपततताद्यतनम ्। तनशमिदष्ु टं केर्कीटाद्यवपतनम ्। 15 Īśa Upaniṣad. 11 त्तवद्यां चात्तवद्यां च यस्तद्वेदोभयं सह। अत्तवद्यया मत्ृ यंु तीत्वाश त्तवद्ययाऽमत ु े॥ ृ मश्नत Śrībhāṣyam 1.1.1 अत्रात्तवद्यार्धदाशभदहतं वर्ाशश्रमत्तवदहतं कमश। अत्तवद्यया कमशर्ा मत्ृ युं ज्ञानोत्पत्तित्तवरोधध प्राचीनं कमश तीत्वाश अपोह्य त्तवद्यया ज्ञानेन अमत ृ ं ब्रह्म अश्नुते प्राप्नोतीत्यथशिः। 16 Bhagavadgītā. 12.10 अभ्यासेऽप्यसमथोऽशस मत्कमशपरमो भव। मदथशमत्तप कमाशखर् कुवशन्तसद्धधमवाप्स्यशस॥ गीताभाष्यम ् मदीयातन कमाशखर् आलयतनमाशर्ोद्यानकरर्प्रदीपारोपर्मार्शनाभ्यक्ष ु र्ोपलेपनपुष्पापहरर्पूर्नोद्वतशननामकीतशनप्रदक्षक्षर्नमस्कारस्तुत्यादीतन। Lord Kṛṣṇa, fisherman becoming a sage named Vālmīkī, demon Prahlāda obtaining godhood due to his devotion are glaring examples of some beneficiaries of bhakti. This is similar to the ideas of theistic devotion of Dvaita School, propounded by Madhvācārya. Both admit that the human souls and Brahman (Nārāyaṇa) are different and this difference can’t be transcended. This is the belief of a commoner, that he can’t be identified or unified with the Highest and that there prevails some difference at the ultimate state of liberation also. Rāmānujācārya laid emphasis of one’s duty done with dedication. He rightly combined karma and bhakti, which were the domain of common people. He quoted extensively from the Viṣṇu Purāṇa for strengthening his fundamental principles and prescribed easy and practical methods of worship of personal god praised in the songs of Āḻvārs, Bhagavadgītā and the Vaiṣṇava āgamas. Thus, he captured the hearts of common people irrespective of their varṇa, creed and gender. This exactly is the reason why he is respected and remembered even after 1000 years.