"IS SRI VAISHNAVISM FOR VAISHNAVITES ONLY"

"IS SRI VAISHNAVISM FOR VAISHNAVITES ONLY"- A presentation by Gnaneshwar B.Pettukola at the Dept. of Vaishnavism; University of Madras on 20th January 2007.Om Namo Narayana. Namaste. It is indeed an honour for a layman like me to present my view in this symposium on the subject, "SRI VAISHNAVISM - TOMORROW". I am grateful to Dr. K.K.A. Venkatachari for his guidance and for the faith he has reposed in me as a speaker today and to the organisers of the symposium.The question I wish to deliberate upon would be "Is Sri Vaishnavism for Vaishnavites only?".From what one gathers it is understood that scriptures of SriVaishnavism is that sacred body of knowledge as expounded by the great Alwar Saints even as they were immersed in the divine bliss of complete saranagati with the Lord Sriman Narayana. In such an exalted state of undiluted paratantric bhoghyata of the Alwars it appears the Lord revealed himself through the prabandam hymns. To this beauty was added the sastraic doctrines of the Acharyas and their manipravala commentries which elucidated the many dimensions of bhakthi and Prapatti of the Alwars. The tradition as laid down by the Acharyas known as ubhaya vedanta otherwise known as vishisthadvaita vedantha brought into main stream focus like never before; the piety and popular theism of the Alwar saints in conformance with sanskrit vedanta. In so doing they deepened and strengthened Vaishnavism and made it appealing to all classes and strata of south Indian society including the educated classes. Their devotional sanskrit verses integrate the themes and imagery of the Alwars with Principles of Vishistadvaita Doctrine. The Acharyas with great intellectual rigour gave a well defined sastraic body to the pious bhakthi of the Alwars which was the substance.Now when one considers the question "IS SRIVAISHNAVISM FOR VAISHNAVITES ONLY" one must first ponder as to whom is the question addressed. For the many millions who are not categorised under the vaishnavite sect but who devoutly throng the several vibrant Vishnu temples across the world this question is irrelevant. Who is to stand between the Bhaktha though illiterate and impoverished and his God and deny him his prapatti to which he is perhaps more entitled than the one who denies, in an increasingly egalitarian Indian society.The precious gems of vaishnavite concepts, the profound truths need to shine forth as a beacon of hope and spiritual aspiration in the stormy seas of modern society even as it breaks the strangling barriers of prejudice. The invaluable rahasyas of vaishnavism need to be popularised in the spirit of their propounders namely the Alwars and Acharyas for the benefit of all mankind.Ramanuja Acharya the foremost of the vaishnavite acharyas often quotes the Antaryami Brahmana of the Brahadaranyaka upanishad to establish the Sarira-Sariri relationship between the Lord and the Universe when he declares, "HE IS THE INNER CONTROLLER OF OURSELVES" thereby laying the ontological basis of subservience to the Lord. Ramanuja often describes Brahman as Jnanandaika - svarupa or one whose essential nature is solely knowledge and bliss. Truth (Satya), incorruptible purity (Amalatva) and infinity (Anantha) are integral with him. The Lord has as his svabhava jnanam, bala, aiswarya, sakthi, virya, tejas, gambhirya, audarya and karunya.-2-Srivaishnavism looks upto the supreme person in an archetypal form of the Arca avatara which is not a manifestation of a formless conciousness or a temporarily assumed one to favour a worshipper but an ultimate fact. There is nothing anthropomorphic about the Arca avatara though the description may convey that idea as the Lord is fully incarnate in the consecrated deity.This profound truth often misunderstood by those confined to the intellect is a defining characteristic of Sri Vaishnavism which was pioneering and substantially drawn upon by other Saints and Philosophers.Sri Vaishnavism highlights one of the Lord's characteristics to be saulabhya- easy accessibility to the one who seeks and meditates upon him constantly. The Bhagavad Geetha in chapter VIII Akshara Brahma Yoga; verse 14 states, "ANANYACETAH SATATAM YO MAM SMARATI NITYASAH, TASYAHAM SULABAH PARTHA NITYAYUKTYASYAYOGINAH." I am easy of access O Arjuna to that yogi who is ever integrated with me, whose mind is not in anything else but me and who ceaselessly recollects me at all times.Further it is said His saulabhya is equal to His paratva the primary aspect of his five fold aspects. The Lord therefore at once is a people's God ready to grace anyone who seeks and meditates upon him. Vaishnavism defines such a person as an ekantin, that is one who depends solely on Narayana. An ekantin need not to be a vaishnavite by birth. The Bhagavad Purana states "Ekantin vyapadeshtavyaha naiva grama kuladhibhi." An Ekantin is not at all to be referred to by his grama, kula or jathi.The lord's saulabhya is neither questioned nor restricted.We now turn to the Pancaratra Agamas which are said to have been revealed by Lord Narayana himself and it is for this reason that this literature is called bhagavad sastra. Its origin is usually traced to the Ekayana Sakha of the Suhkla Yajurveda. The earliest accounts of some of the Pancaratra doctrines are found in the santiparvan of the Mahabharatha. These doctrines were revealed by the Lord to the seven Citrasikhandins.The instructions prescribed in these Pancaratra Agamas along with those found in the corpus of the complementary vaikanasa school and perhaps more often the rules found in the derivative popular manuals of each school, account for and gives sacred authority to the bulk of the activities undertaken in temples, in public celebrations and in homes by large numbers of Vishnu worshippers. Even so the Pancaratra Agamas are primarily moksha sastras and claim a vedic foundation for their doctrines.The distinguishing feature of the Pancharatra Agamas is its catholicity and spirit of accomodation; by which all were brought into the fold of moksha - sadhana. Lakshmi Tantra chapter XVI verse 41-44 and chapter XVII verse 105 state prapatti as a sadhana is fit to be practised by one and all.Therefore Sri Vaishnavite tradition which draws upon the Panchratra Agamas substantially may be considered as an eclectic blend between the vedic tradition and indigenous aspirations of a spiritually motivated society and what may one ask did such a confluence throw up. It made this universe real as a dependancy on the Lord unlike the advaitic maya and the lord a saguna Brahman with the five fold aspects namely para- vyuha - vibhava - arca and antaryamin thereby His transcendence and immanence were revealed.-3-It ought to be mentioned hear that the Lord as antaryami who dwells in all living beings as the inner controller instills in us a prapatti, an anga of which is pratikulya varjanam which is an active effort on the part of the prapanna to refrain from doing any harm to other beings based on the knowledge that the Lord resides in every being ( Lakshmi Tantra - chapter XVII verse 66-67). Would it not be a folly to restrict this anga of prapatti to vaishnavites only, thereby denying the antaryami aspect of the Lord.Sri Vaishnavism delves profoundly upon the soul's nature. The soul an eternal sentient entity distinct from the body and all forms of material nature (Prakriti) is essentially a knower (Jnata) and enjoyer (Bhokta). In Vedartha Sangraha Ramanuja explains that the sesa-sesi relationship in any situation means just this: the sesa is that whose essential nature consists solely in being useful to something else by virtue of its intention to contribute some excellence to this other thing and this other para is the sesi.Now turning to the subject of my deliberation namely, "Is Srivaishnavism for Vaishnavites only," I wish to state that, if I as a vaishnavite live in an illusory denial that these great truths are to be adhered to only by those born into my religion or sect it would be like a Gujarati born into the community to which Mohandas Karamchand Gandhi belonged declaring that the Mahatma's Satyagraha cannot be performed by anyone other than members of his own community.Besides Sri Krishna declared in verse 21 of chapter VII of Bhagavatgita, Gnana-vignana Yoga that, "WHICHEVER DEVOTEE SEEKS TO WORSHIP IN WHATEVER FORM, I MAKE THAT VERY FAITH SPREADFAST". Yo yo yam yam tanum Bhaktah, shradha rchitum, tasya tasya chalam shradham tam eva vidadhamyaham.Does this not clearly demonstrate that the Lord not only accepts faith in all forms but also encourages that very faith by strengthening it. Indeed most great religions give pride of place to intense devotion to the Lord, as the saivate Narayanmars are well renowned for their Prapatti to Lord Shiva, having many a similarity with the Vaishnavite Philosophy.If anyone has doubts as to whether SriVaishnavism can be the path for non Vaishnavites it would be appropriate to consider the case of Thirumazhisai Alwar who was a Saivite. He took to Vaishnavism and went on to become a member of the galaxy of the Alwar Saints. This I understand answers most emphatically the question as to whether Vaishnavism is for vaishnavites only.Further it may be noted that the Agama Sastras of Vaishnavite and Saivite tradition indicate a common shared heritage. Therefore the very sastras upon which Vaishnavite theology is based speak of accommodation.Also in Patantarahasyam Periyavaccanpillai declares that Prapatti is for one and all.In the Sri Vachana Bhushana Pillai Lokacharya considers any person to be a vaishnava who worshipped as a vaishnava without consideration of the individual's kula and jati. He concludes Vaishnava bhakthi is more important than the kula or jati of the Bhaktha. Further he says the Thirumantra is for all.Friends the Srivaishnava theological evolution in my considered opinion reaches its acme, its ultimate flowering in the emphasis given by Pillailokacharya in Sri Vachana Bhushana and in its commentary by-4-Manavalamamunigal when they declare that sesatva is the core characteristic the very raison d'etre of the jiva even more central to the jiva than Jnatrtva and Bhoktrtva and when in the Acarya Hrdayam Manavalmamunigal delves on the Thirumantra which is the essence of that sastra the svarupayathatmya is shown. Thereby the true nature of the soul in the form of utter dependence on the Lord ( Paratantrya) and the property of being solely the Lord's enjoyment (Bhogyata) is the extreme limit of subservience. This appears to be the ultimate revelation.Such lofty truths have been the subject of research by scholars from all religions from across the world as it is obvious that they hold a great appeal to vaishnavites and non-vaishnavites alike.Manavalamamunigal explains in the verses 20-24 of the Acharya Hrdyam that a full realisation of one's subservience brings one from the lower to the higher understanding of the soul's nature for Sesatva has nothing but Paratantrya and Bhogyatha as its extreme limit. In Sesatva the capacity to be used by the Sesi is implicit but in Paratantrya that capacity becomes manifest, Sesatva as being fit for use according to the desire of the Sesi, Paratantrya actually being used as the Sesi desires. It can be said that Sesatva is like gold ore, while Paratantrya is like refined gold. Paratantrya therefore hands over the soul to be used at the desire of the Sesi; as a result of which the transition from Bhoktrtva to Bhogyata that is from being the enjoyer to being the enjoyed runs parallel to the transition from Sesatva to Paratantrya.Then Paratantrya and Bhogyata which are devoid of any trace of self- purpose only enhance the Sesi's enjoyment. This knowledge of Svarupyathatmya overshadows Sesatva and Bhoktrtva just as the fireflies become irrelevant as the rising sun shines forth. Such of those who grasp the essence of the sastras epitomised in the Thirumantra namely Sarajnas follow the path of cessation of self effort namely Nivrtti.This my friends in my considered opinion would be the quintessence of Srivaisnavism; and for this quintessence to be gifted to mankind at large with wholesome respect and love to all recipients of such a gift is the sole objective of the Alwars and Acharyas and when knowledge of Svarupayathatmya becomes widespread all over the world I most humbly submit Srivaisnavism would then have attained its divinely ordained destiny.For this destiny to manifest , is Srivaisnavism orthodoxy willing to redefine itself? Before I put forth my view on how such a redefinition ought to be I wish to cite the following:Iin chapter 4 of the Bhagavad Gita Jnana karma sanyasa yoga the 11th verse states, "Ye Yatha Mam Prapadyante Tams Tathaiva Bhajamy Aham; Mama Vartma Nuvartante Manusyah Partha Sarvasah". In whatever way men identify with me in the same way do I carry out their desires, men pursue my path o partha in all ways.And in Sri Vachana Bhushana Pillailokacarya explains beautifully in verse 39 that the Arca Avathara is an expression of the Lord's Saulabhya. Kakkum iyalvinathum adayathakkhathum aana arcaavatharathil ella gunagalum sernthu nirainthirukinrana. With even greater poetic elegance Verse 42 States: Boogatha jalam pole antharyamithvam; Aavarana jalam pole parathvam; Paarkadal pole vyugam; Perukkaaru pole vibhavam; Thengina madukkal pole arcaavatharam. Manavamamunigal in his vyakyanam for this verse states Perumkarrile thengine madukkal pol boomyil irrukira thirukoilgazlilum, adiyarkaludaya thirumazhigaiyilum veedugazhilum ellar kannukum elakkambadi ezhunthu arulirukum nilaigal arcaavatharam.-5-Therefore it is my submission that when Srivaishnavism broadens itself and accepts that when a Prapanna approaches the Paramatma in the Arca Avathara aspect which is other than what is popularly known as Vaishnavite and such a Prapanna gains the highest knowledge of Svarupayathatmya of Paratantric Bhogyata being the quintessence of Srivaishnavism and Vaishnavite orthodoxy considers such a prapanna fully qualified for moksha awarded by the paramatma through the Arca Avatara of the Prapanna and if Srivaishnavite orthodoxy accords wholehearted respect to such a prapanna to be equal in status to one born into the highest caste of the Vaishnavite sect, irrespective of such a Prapanna's Kula, Jathi and Matha, then Srivaisnavism would have attained its destined universality allowing its invaluable truths to benefit all mankind and would in all probability gain the widest following.Ladies and Gentlemen I rest my case.