Research and notes on the Sri Sampradaya by Arjuna

das.ACBSP 11.4.24
Sri Ramanujacharya: Vaisnava Digdarshani says 1014 -1137 AD – lived
about 125 years
By the order of his guru Yamunacharya (918 – 1038 AD – lived 120
years old), Ramanuja established the Sri Sampradaya Visistadvaita-vada
philosophy, to oppose and defeat the Advaita-vada or Maya-vada
philosophy of Sankaracarya that was wide spread at that time. Great
spiritual authorities have described Ramanuja as the incarnation of
Lakshmana. All the characteristics of Lakshmana, means Balarama,
means Nityananda i.e. Guru-tattva, were manifest in the personality of
Ramanuja. Yamuna-Acharya’s grandfather was a well-known scholar and
devotee known as Nathamuni, who was also famous for his mystic
abilities and expertise in the practice of astanga yoga. It was Nathamuni
who first compiled the songs of Nammalvara, a famous south Indian
devotee, and had them set to music.
The Sri Vaisnava Acaryas
The period of the 12 famous Alvars (great Vaishnava saints of south
India, especially in Tamil, who were Lord Vishnu’s Chakra, Gada,
Shankha etc personified, ended 300 years after the start of the Age of
Kali. Shaivism became prominent, and bhakti was gradually covered
over. The Dravida Veda (Divya Prabandha, the Alvars instructional
poems on bhakti, devotional service, had almost entirely disappeared
because of Kali Yuga. There was no longer any darshana pravartaka,
means a pure sadhu who could see, hear and speak with the Lord. Then
about a hundred years before Yamuna-Acharya, Natha Muni appeared
and was the first darshana pravartaka of the Sri or Laxmi sampradaya.
After completing his studies, went on many pilgrimages and finally came
to Vrindavana. He circumambulated Goverdhana Hill and prayed to the
Lord that he might establish the Vishistadvaita philosophy. He was called
back to his own home village by the Vira-narayana Deity of his home
town. Reaching the temple he saw some simple villagers reciting a verse
in front of the Deity. This verse contained the statement "This is one of
the 1000 verses of Madhura-kavi. One should engage in pure devotional
service." He interrupted them - "Where have you learned this verse?"
They were frightened. He said, "No, don't be afraid, you are giving me
my life. Teach me more of these verses." They answered, "We only
know this one verse. It was handed to us via family tradition." He
searched for others who might know more verses by wandering about
chanting this one. In this way he searched everywhere for 6 years. He
went to the birthplace of Shatakopa Alwar and chanted this verse 12000
times. Shatakopa appeared before him and asked him "why are you
chanting this verse again and again?" Nath Muni answered, "I want to
know all the verses of the Divya Prabandha." Shatakopa declared, "I'll
tell you the 1000 written by me and the 3000 other verses written by
the other Alvars. I will also tell you the purport. You can then teach your
disciples these truths. A great acarya will appear in your line." His
grandson was Yamuna-tira. When Yamuna-tira was sent to school to
learn Vedic knowledge, he became bored - "They're chanting the same
thing every day." He learned the Taittariya Upanisad in one day. So he
went to his guru Mahabhasya Bhatta, also known as Bhasyacarya and
also as Astavadhani, because he could think of 8 things at once, who
taught him everything X 8, and Yamuna-tira learned X 8. In the city of
Madhurai of the Pandya king the court pandit was named Kolahala, and
he was a great favourite of the king because he could defeat any other
scholar in a debate. In fact, the king had passed a law that every scholar
who had been defeated by Kolahala must pay a tax to him every year -
if anyone refused he would be put to death or have an ear cut off and
be forced to live with Aki as a disciple. Mahabhasya Bhatta had already
been defeated by Kolahala, and so he too was obliged to pay this tax.
However, because he was a very poor man, he had not been able to
pay for the past two years. One day, when Bhasyacarya was away on
business and all the other students had gone home, a messenger came
from aki. Yamuna-tira was cleaning the Goshalla. He took the new
challenge missive and used it to for cleaning, saying "We have no time
for such nonsense. Forget it." "Where is your teacher?" the messenger
demanded in imperious tones when he saw that Yamunacarya was alone
in the school. "Might I know, sir, who has sent you here?" replied
Yamunacarya in a very gentle voice, anxious not to give any offense.
"What!" exclaimed the disciple, "do you not know that I am a disciple of
the greatest and most erudite scholar in all of India? Kolahala is the terror
of all other scholars, and even the great Pandya king is his obedient
servant. All those scholars defeated by the great Kolahala must pay a
yearly tax or else forfeit their lives. Has your teacher become insane that
he dares to withhold payment for two years? Or is it that he intends to
challenge my master again, just as a moth rushes into a blazing fire."
Yamunacarya was by nature very kind hearted, and he hardly ever
quarrelled with his fellow students. However, he also had great love and
respect for his teacher. Therefore, when he heard Bhasyacarya being
spoken of in that contemptuous manner, he felt such pain at heart that
he could not restrain himself and replied very strongly to Kolahala's
messenger. "How foolish you are and how foolish your teacher is as
well, for who but the greatest fool would train his disciple to possess
such monumental pride, instead of removing such qualities from his
heart. Why should my noble teacher waste his time debating with such
a man? Go and tell your master that the lowest disciple of the great
Bhasyacarya challenges him to a debate. If he dares to face me, let him
send his reply at once." Kolahala's disciple was so astonished and
indignant that he could not think of anything to say, but left in a furious
rage to inform his teacher of this insult. When Kolahala heard what had
happened, he could not help but laugh on hearing the age of his rival,
who was then only 12 years old. Yamuna-tira was milking the cow when
the messenger came again. "Aki wants to know if you are poets or
logicians", the messenger demanded. "Tell him we are lions", Yamuna-
tira answered. "Prativadi bhayankara simha" (great ferocious arguing
lions.)" Aki said to the king, "These men are too proud. They must be
forced to come here." The Pandya king decided to send another
messenger to the boy to see whether he was insane, and, if he was
serious about the debate, to bring him immediately. When the royal
messenger came and told Yamuna-tira of the king's command, the boy
replied, "I will certainly obey the command of his majesty the king; but if
I am to be accepted as a proper opponent of the great Kolahala, then
surely a conveyance should be sent to bring me to the palace" Out of
respect, the king sent the royal elephant, palanquin, chamaras and the
chief minister to request them to visit his court. Bhasyacarya heard the
whole story when he was returning home. He was very unhappy to
learn of the danger his favourite student was facing, for though the king
was generous by nature, it was well known that he dealt very severely
with anyone who insulted the court pandita. "There is no reason,
revered sir, for you to be alarmed," Yamuna-tira consoled his teacher
who had returned to the school, "for you can be certain that, by your
grace, I will smash the pride of Kolahala." When the palanquin arrived,
Yamuna worshipped the feet of his guru and calmly climbed into the
palanquin, preparing himself for the great debate that was about to take
place. A large crowd of people had gathered along the way, for it was
unheard of that a twelve-year-old boy should challenge the court
pandita and everyone wanted to catch a glimpse of the wonderful child.
The brahmanas, many of whom had already been defeated by Kolahala,
offered him blessings, saying, "May you defeat this insolent pandita, just
as Visnu in the form of a dwarf brahmana displaced Bali Maharaja, the
king of the asuras."
 Meanwhile, in the royal court a difference of opinion arose
between the king and queen about Yamuna-tira. The king said, "Just as a
cat plays with a mouse, so will Kolahala defeat and destroy the boy".
But the queen was more thoughtful, realizing that Yamunacarya was no
ordinary child. "Just as a small spark," she said, "can turn a mountain of
cloth to ashes, so will this boy destroy the mountain-like pride of
Kolahala." "How can you really believe that this is possible?" exclaimed
the king in amazement. "If you truly have faith in the child, then you
must make a wager to back your words". "Very well," replied the queen,
"I will make a wager. If the boy does not defeat and humble the proud
Kolahala, I will become the servant of your maidservant and satisfy any
desire you have." "This is certainly a mighty wager," said the king, "but I
will match it. If the boy defeats Kolahala, as you say, then I will give him
half of my kingdom." When the palanquin arrived Yamuna entered the
palace. When Kolahala saw him, he looked at the queen and smiled
sarcastically. "Ala-bandara," he said, meaning, "Is this the boy who will
conquer me?" "Yes," replied the queen quietly, "Ala-bandara. This is he
who has come to conquer you." Aki had been waiting for Yamuna with
thousands of books and 50 one-eared pandits who were his
slave/disciples. He said upon seeing Yamuna-tira, "You have nice ears -
now you will lose one. I can prove day is night and life is death."
Yamuna-tira said, "What is the use of proving such ridiculous things as
that?" Everyone applauded. When the contestants were seated, Kolahala
began the debate by putting simple questions on Sanskrit grammar to
Yamunacarya. When, however, he found the boy could answer them
with ease, he began to pose really difficult grammatical problems; but
still, Yamuna replied to them all without difficulty. Yamuna then spoke
to the great pandita with a playful smile on his lips. "Because I am just a
boy, you are insulting me by asking these simple questions. Remember
that Astavakra was no older than myself when he defeated Bandi at the
court of King Janaka. If you judge a person’s learning by his size, then
surely it follows that the water buffalo will be a greater scholar than
yourself." Although Kolahala winced at these words, he controlled his
anger and replied smilingly, "Well answered. Now it is your turn to put
questions to me".
"Very well," Yamunacarya responded, "I will put three propositions
before you, and, if you can refute them, I shall accept defeat. My first
proposition is this," Yamunacarya spoke out clearly and boldly, "that
your mother is not a barren woman. Refute this if you can." Aki thought,
"Had my mother been barren, my birth would not have been possible.
How can I refute his statement" Seeing Kolahala as silent as a dumb
man, all the courtiers were astonished. Although the great pandita tried
to conceal his anxiety, he could not prevent a flush from crossing his
cheeks. Yamuna spoke again, "Sir, if in spite of your all-conquering
intelligence you are unable to refute my first proposition, then please
hear my second. It is this, that the Pandya king is supremely righteous.
Refute this if you can." On hearing this Kolahala, was deeply disturbed,
sensing his imminent defeat. With the king seated there in front of him,
how could he deny the boy's statement? Again he remained silent, the
colour draining from his face as he was scarcely able to control his
anger. Yamunacarya spoke again, "Here is my third proposition-that the
queen of the Pandya king is as chaste and faithful to her husband as was
Savitri. Refute this if you can." Seeing how he had once again been
trapped by the intelligent boy, Kolahala could no longer restrain his
anger. "You rascal," he shouted, "how can any loyal subject say that his
king is unrighteous or his queen unfaithful to her husband? It is true I
have not replied to your statements, but that does not mean I am
defeated. First you must refute your own propositions, and, if you
cannot, you should be put to death, for the implications of your words
are treason against your king and queen." All his disciples and supporters
cheered; but all those who favoured Yamuna cried, "No, Kolahala is
defeated. He is simply letting forth his anger, because he could not
refute the statements of Yamunacarya as he promised to do." Thus an
argument broke out in the palace, but in the midst of the contention
Yamuna-tira quieted them all by saying, "Please stop this argument, for it
is unnecessary. I shall refute all my propositions one by one. Please hear
me" At this everyone fell silent and turned their attention to Yamuna,
wondering how he could possibly do this and yet not offend the king
and queen. My first statement," he continued, "was that our great
pandita's mother was not a barren woman. However, it is stated in the
Manu-samhita that a woman who has only one child is to be considered
barren. As your mother gave birth to only one son, even though he is a
man of such merit as yourself, according to the sastra, she must be
considered barren. Secondly, I stated that the king of the Pandyas is a
most righteous man. However, the Manu-samhita states that a king
enjoys the benefit of one sixth of the religious acts of his subjects, but
also has to bear the burden of one sixth of their sinful deeds. Because in
the present age of Kali men are more prone toward sinfulness than
piety, it must follow that our king, although flawless in his own
character, is bearing a heavy burden of unrighteousness. And now to my
third proposition, which stated that our queen is as chaste and faithful as
was Savitri. But again, if we consult the laws of Manu, it is said that the
king is the representative of Agni, Vayu, Surya, Candra, Yama, Kuvera,
Varuna, and Indra. Therefore, the queen is married not just to one man,
but to these eight demigods as well. So how can it be said that she is
chaste?" On hearing these wonderful answers, all the people were filled
with amazement and the queen joyfully cried out, "Alabandara!
Alabandara!- He has conquered! He has conquered!"
The king immediately came forward and embraced Yamuna-tira.
"Just as on the rising of the sun," he said, "all the insignificant stars fade
away, so you, O learned Alabandara, have conquered the proud
Kolahala by your learning and skill. This fellow just a short while ago was
demanding your death, now you may deal with him as you see fit. I
have also promised to give you half my kingdom as a prize for this
victory, and that promise I will certainly fulfill." Of course, Yamuna-tira
forgave Kolahala, and, although he was but a boy of twelve years, he
began at once to rule the kingdom he had won. Thus when Älabandäru
became the ruler of half the kingdom of the Pandyas, some of the
neighbouring kings saw this as a fine opportunity to invade and plunder
his lands. When he learned of this from his spies, the boy king marched
against them with a strong army before they were prepared, and they
were all forced to surrender to him. In this way he enlarged his domain
and began to rule his kingdom. Unfortunately, although he was a shrewd
and righteous monarch, he became distracted from his spiritual
understanding by political dealings and the sense pleasures that go along
with a high position. He forgot that this life is but a temporary stage in
our eternal existence and gradually gave up his acts of devotion to Lord
Visnu. Meanwhile, Nathamuni, Yamuna-tira's grand-father, passed from
this world to return to the lotus feet of the Lord. He had always loved
Yamuna-tira very dearly, and he was filled with sorrow to hear how his
grandson had abandoned the path of devotion for the sake of enjoying
royal and sensual pleasures. Therefore, when he was on his deathbed,
he called for his chief disciple, Rama Misra, and made a last request of
him: "My dear grandson, Yamuna-tira, who is known as Älabandäru, has
forgotten the greatness and glory of Lord Visnu, being attracted by the
temporary pleasures of this material world. Now I am preparing to give
up my life, and I can do nothing more to deliver him. Therefore my last
request to you is that you save my grandson from the darkness of
ignorance in which he is now sunk. I leave him to your care." Rama
Misra, being a dutiful disciple, never forgot this last instruction of his
guru-maharaja. Therefore, several years later, when Älabandäru was
thirty-five years old, he went to his palace seeking an interview.
However, when he arrived there, he saw that the gateway to the palace
was crowded with the chariots and soldiers of different kings. Even
powerful noblemen had to wait for a long time before they were able to
gain an audience with the mighty Älabandäru. As a poor sannyasi
beggar, Rama Misra realized that there was little chance of his ever
getting to see Älabandäru and that he would have to think of a plan by
which to accomplish his mission. As well as being a great devotee and
preacher, Rama Misra was also learned in the science of Ayurveda.
There is a certain type of spinach, known as tuduvalai, Solanum
trilobatum, that grows in South India. This tuduvalai is famous for
developing the qualities of goodness in a man, making his mind peaceful
and serene. Rama Misra found some of these plants growing near the
palace. Collecting the green leaves, he brought them to the chief cook
in the royal kitchen. When the cook came to see him, Rama Misra
addressed him as follows, "May Lord Narayana bless you. I beg you to
please serve these tuduvalai leaves to the king every day, for it is well
known that he is a pious man. By eating this herb he will be able to
develop his qualities of goodness and also increase the duration of his
life. Every day I will bring some here to you." As it happened the cook
was a pious man who knew the value of the tuduvalai plant and he
happily agreed to Rama Misra's proposal. Thus, every day for two
months Rama Misra brought the green leaves of the tuduvalai plant to
the royal kitchen, and every day they were served to Älabandäru, as
Yamuna-tira now known, who very much appreciated them. When
Rama Misra heard this, he deliberately stayed away one day; when the
king found that the tuduvalai preparation was absent from his plate, he
called for the cook. "Why did you not cook that spinach preparation for
me today?" he asked. "Your majesty," the cook replied, "the sadhu who
usually brings the spinach did not come today." "Who is this sadhu and
what price does he ask for his service?" asked Älabandäru. "My Lord,"
replied the cook, "I do not know the name or dwelling place of that
sadhu. He will accept no payment at all for his service and renders it
only out of love and regard for your majesty." On hearing this
Älabandäru told the cook, "If this man comes again, show him due
respect and bring him to me." The next day Rama Misra again brought
tuduvalai leaves to the kitchen door, and the cook at once brought him
to Älabandäru. Seeing that pious brahmana before him, the king
remembered him and was delighted and said, "For a long time I didn't
see you. Holy sage, I am your servant. Please accept my obeisances at
your feet. I have heard that every day you gather and bring tuduvalai for
me and will accept no payment for this service. Is there anything that I
can do for you?" Hearing this Rama Misra said, "I have something very
important to tell you, but it must be in private". When the cook had
been dismissed, he went on. "Some years back your grandfather, the
renowned Nathamuni, left this world and returned to Vaikuntha. Before
he departed, however, he left in my care a great treasure to be given to
you at the right time. Now I am asking you to accept this treasure."
Älabandäru was very pleased to hear these words, for at that time he
was preparing a campaign against a rebellious king and was in great
need of money. Knowing what a wonderful person his grandfather had
been, he readily believed the sadhus words. In great delight he said to
Rama Misra, "Sir, you are certainly a most saintly person, being so
renounced that you have not kept this treasure for yourself. Now please
tell me where it is to be found." Rama Misra answered, "If you follow
me I will take you there. It is kept within seven walls, between two
rivers, guarded by a great serpent. Every twelve years a demon from the
south goes to inspect the treasure, which is guarded by mantra. Through
the power of mantra the treasure will be revealed to you." In fact the
treasure that Rama Misra was describing was the beauty of Lord
Ranganatha, the Deity who resides within a seven-walled temple on an
island in the Kaveri River. The serpent is the bed of Ananta-Sesa, on
whom the Lord is resting. It is said that this Deity was first installed by
Vibhisana, the brother of Ravana, and that every twelve years he goes
to Ranga-ksetra to worship the Lord. The powerful mantra is the holy
name of the Lord, for by chanting the holy name one is able to gain the
transcendental vision by which one can appreciate that the Deity is non-
different from the Lord Himself. However, Älabandäru could not
understand the real meaning of Rama Misra's words, and, being anxious
to acquire the treasure, he said, "I am ready to go there immediately
along with four divisions of my army. Please be our guide" "It is better if
we go alone," replied Rama Misra, "for it is not advisable for many
people to assemble there." The king accepted this proposal, and, having
made arrangements for the management of the kingdom in his absence,
he prepared to set out with the sadhu. Leaving the city of Madurai
behind them, they travelled in a northerly direction. At noon, while they
were resting from the heat of the sun, Rama Misra began to chant the
verses of the Bhagavad-gita. It was many years since Älabandäru
had read and studied this great scripture, and while he had ruled as a
king the sublime teachings of the Gita had been far from his heart. But
now, as he listened to Rama Misra's sweet voice bringing forth the
words of Sri Krsna, he began to realize the illusory nature of his position
as a king and to see how he was neglecting the real goal of life. When
Rama Misra had finished chanting all the eighteen chapters, Älabandäru
fell down at his feet and begged, "Please accept me as your servant, so
that I may be able to continually relish the sweet nectar of Sri Krsna's
words. Now, as I hear from you, all the pleasures of my worldly life
seem pale and insignificant." At this Rama Misra smiled and said, "If you
have the time to spare, then why not let us stay here for a few days and
study the Gita." Now that a taste of the real value of life had begun to
reawaken in the heart of the king, his concern over material affairs
lessened. "Whatever duties I may have in this world," he replied,
"certainly the most important duty for every man is to understand the
true meaning of the Bhagavad-gita." Thus, the two of them remained in
that solitary place for almost a week, and every day Rama Misra spoke
on the sublime teachings of the Gita, while Älabandäru listened with rapt
attention. With every word that the sadhu spoke, the king's attachment
for his material opulence was diminished. This is natural, for once one
becomes truly aware of the glory and sweetness of the Supreme Lord,
Sri Krsna, the pleasures of this world seem worthless in comparison.
When Rama Misra reached the eighth verse of the twelfth chapter, he
sang in a voice choked with tears, mayy eva mana adhatsva, mayi
buddhim nivesaya, nivasisyasi mayy eva, ata urdhvam na samsayah -"Just
fix your mind upon Me, the Personality of Godhead, and engage all of
your intelligence in Me. Thus you will live in Me always without a
doubt." When he heard this wonderful verse, Älabandäru was filled with
remorse and cried out, "Alas! Alas! All these years I have wasted my life,
with my mind and intelligence absorbed only in thoughts of lust and
wealth. When will that day come when I will be able to remove such
useless things from my heart and fix my mind completely on the lotus
feet of Sri Krsna?" Hearing this pure sentiment, Rama Misra consoled the
king, saying, "Your majesty, your pure mind rests always on the lotus
feet of the Lord. Just for a short time it has been captivated by worldly
desires, as a small cloud obscures the sun's rays for a short time. Now
that cloud has almost gone, and the sun will shine again and dispel the
darkness from your heart." At this point Älabandäru decided that he
wanted no more to do with material life, and so he told Rama Misra,
"Now, all I desire is to become your disciple. I have no more need of the
wealth left by my grandfather." "But I gave my word to Sri Nathamuni,"
replied Rama Misra, "and so I must deliver the treasure to you to keep
my vow intact. Now let us continue our journey together." After walking
for four days, they reached the banks of the Kaveri River and the next
day crossed over to the island on which stands the sacred temple of Sri
Ranganatha. Rama Misra led Älabandäru through the six outer gates,
until they stood before the doors of the temple room itself. Then Rama
Misra said, "In front of us lying on the bed of Ananta-Sesa is the treasure
that was your grandfather's only property - Sri Ranganatha, the Lord of
Laksmidevi, the most beautiful of all personalities." Hearing these words,
Älabandäru ran forward and fell unconscious at the feet of the Deity.
From that day he had no desire to resume his royal position. He took
initiation from Rama Misra and spent the rest of his days totally
absorbed in service to Sri Ranganatha. Part of his kingdom was returned
to the Pandya king, and a part of it he gave for the service of Lord
Ranganatha. He received from his guru the mantra of eight syllables -
om namo näräyanäya and by chanting this mantra he attained the
topmost platform of loving devotion to the Lord. On the order of Rama
Misra he went learn the art of mystic yoga and meditation from Sri
Kurakanatha, who had been instructed in that science by Nathamuni
himself. Älabandäru was now Sri Yamunacharya. When he went to keep
an appointment with Sri Kurakanatha to learn mystic yoga, but he
missed it because he took a side trip to Trivandram to see Lord
Padmanabha. The appointment's conditions were that if he didn't meet
Kurakanatha on that day, the knowledge would not ever be transmitted
to anyone again. Yamunacharya said, "Let that line now be finished."
Thus yoga was cut off from Vaishnava-dharma. Yamunacharya had 5
main disciples. He trained each in a particular field: Sankskrit, Puja,
Mantra, Divya Prabandha, and Achara. Yamunacharya told the 5 to be
on the lookout for someone with Mahapurusha-lakshana and bring him
to me, he will be the future acarya. At Kanchipuram Yamunacharya saw
Ramanuja, and told his disciple Mahapurna to bring him to Sri Rangam.
Ranganatha appeared in a dream and told Yamunacharya, "Come to
me." Yamunacharya said, "I need more time", and Ranganatha said, "OK,
but after 9 days, you are coming to me." But Ramanuja did not come
within 9 days time. His disciples were just preparing his samadhi on the
bank of the Kaveri when Ramanuja arrived in the tow of Mahapurna.
Yamunacharya's most famous composition is Sri Stotra Ratna that
Srila Prabhupada often liked to quote. In verse 43, Çré Yämunäcärya
says: bhavantam evänucaran nirantaraù
 praçänta-niùçeña-mano-rathäntaraù
kadäham aikäntika-nitya-kiìkaraù
praharñayiñyämi sanätha-jévitam
yadävadhi mama cetaù kåñëa-padäravindayor
nava-nava-rasa-dhämanudyata rantum äsét
tadävadhi smaryamäne näré-saìgame
bhavati mukha-vikäraù suñöu niñöhévanaà ca
" So long I have been attracted by the beauty of Kåñëa and I have begun
to serve at His lotus feet, realizing ever-new pleasure in Him, and I am
getting newer, newer taste, increasing at every moment, such wonderful
transcendental mellows, newer and newer, from that time, whenever I
think of sex pleasure, I want to spit on it and my lips curl with distaste."

Sri Ramanujacharya
Yamunacharya had a disciple named Sailapurna who dwelt in
Tirupati. He had two sisters, one named Sri, the other Bhu. Kesava
Somayaji married the older sister, while Ananta Bhatta married the
younger one. On eclipse day Kesava came to Parthasarathi Mandira. He
had a dream there, that an amsa of Sesa would appear in his family. The
next year Ramanuja took birth. He'd been expected for 350 years by
the acaryas of the Sri Vaisnava line. Sailapurna performed all Samskaras
and named the baby Rama (Lord Rama) Anuja (younger brother,
Laxmana). Sailapurna performed all the samskaras like the hair shaving
ceremony and started his schooling. At age 16 Ramanuja was married.
He went from his hometown Bhudapuri to Kancipuram where many
schools of philosophy were existing at that time and joined the school of
Yadavaprakasa, an ekadanda sannyasi, to learn Siddhanta. When
Yadavaprakasa spoke on impersonal concepts of the Lord, RN would
object. Yadavaprakasa would become angry and tell him to sit down.
Nearby, a king had a daughter haunted by a brahmaraksasa. The king
wanted someone to cure her and brought many doctors, healers,
pandits came who would try various remedies, but she would just laugh
at them. The king heard about Yadavaprakasa and invited him to come,
which he did with all his disciples. When they arrived the daughter was
hanging from the rafters by her legs. Yadavaprakasa began meditating
on a special mantra. She jumped down and chanted that mantra aloud.
The brahmanaraksasa, speaking through her mouth, said "YP, I know
both of our previous births. You were a lizard in a well in a Visnuksetra.
You by good fortune were sprinkled by water that had washed the hand
of a Vaisnava. Now you are a pandit. And I was a pandit like you in my
last life who neglected to worship Visnu." The girl jumped on
Yadavaprakasa's back, screaming "Get Out!" RN separated the girl from
YP. The girl hid behind a pillar and said "I (the raksasa) will leave if RN
puts his foot on my head and gives me the water of his foot-wash to
drink." This was done. Then the brahmana-raksasa spoke once more
through the mouth of the girl: "Now I am going. I will break the banyan
tree on the north side of the palace to prove I've departed for good."
The king showered Sri Ramanuja with gold coins. YP was unhappy but
did not show it and tried to take the credit by saying, "He's my disciple.”
RN gave YP all the gold, but still YP was inwardly disturbed that he'd
been surpassed by his disciple. Later, YP disclosed his resentment
towards RN to a few trusted disciples. He was especially worried that
RN would develop into a such a learned scholar that he would challenge
Advaitism's supremacy. His close disciples said, "Do away with RN." He
answered, "To simply kill him would be a great sin. But if he goes with us
to Kumbha Mela, we can arrange that he drowns in the Triveni-sangam.
That way he'll be liberated, and there'll be no reaction for us. Thus
Advaita Siddhanta will remain firmly established as the only philosophy."
RN, in any case, got tired of hearing YP's advaitist explanations of the
sastra and stopped coming to classes. Still YP invited him to come with
his students to Kumbha Mela in Allahabad. While on the way, Govinda
(RN's cousin-brother) understood there was a plot afoot and gave timely
warning to RN. In a forest near the Vindhya hills, RN left the rest of the
party and was saved by a hunter and his wife, who gave him water. He
told them, "I have to go to Satyavrata-ksetra at Kanchi." "I live there,"
the hunter replied. "But no tribals live in that place", countered RN
incredulously. "No, I am there", the hunter insisted. They took rest
underneath a banyan tree. RN overheard the hunter's wife complaining
about thirst, since they'd given all their water to RN. RN couldn't sleep
hearing this and went off in the night to search for water. He found a
well, but had no means to carry the water except in his hands. So he
prayed to Varadiraja, the presiding Deity of Kanchipuram. Suddenly the
hunter and his wife were standing there. From his hands they took two
drinks. As they were taking the third drink, RN found himself in Kanchi.
He realized that the hunter and his wife were Shiva and Parvati. Back at
home his mother told him, "I know YP is not a proper person to instruct
you, but now you should approach Kanchi-purna and take shelter of
him." He went to the temple of Varadiraja where he found KP fanning
and talking with the Deity. RN touched his feet, and KP said, "Yes, I
knew you were coming, so you just sit down here. You want to learn
from me? I'll tell you what the lesson will be - every day you just bring
some water for Varadiraja." Later YP returned to Kanchi and some of his
disciples told RN, "You should go see your guru." KP said, "Yes, you may
go to him. Do what he says." YP told him to stop his service to the Deity
and learn the Upanisads. At this time YA came to Kanchi to see RN,
about whom he'd heard. KP received his Guru Maharaja with all
honours. From a high place in the temple YA saw RN following YP.
"Why does he follow him?" lamented YA. KP assured YA that everything
would happen in good time - "RN will soon follow you, and everyone
else will follow him, including YP." YA returned to SR, but learning
about his impending disappearance he sent a disciple to preach to RN by
reciting the Stotra Ratna. Meanwhile, RN was massaging the legs of YP
when YP explained a verse by comparing Visnu's eyes to a monkey's
backside. YP felt hot drops fall on his back and inquired what was
happening? It was RN silently crying, his tears dripping on YP's body.
RN angrily denounced YP's interpretation and explained the verse by
comparing Visnu's eyes to a red lotus. In this way RN left YP and
resumed his service to Varadiraja and Kanchipurna. The next day he
heard that disciple of YA reciting the Stotra Ratna and became ecstatic.
Mahapurna took RN to Sri Rangam after RN asked KP for permission. KP
had took the pot of water and said, "Don't waste time - go!" YA was
waiting for RN in SR, but 8 days passed without RN's arriving. YA
begged forgiveness from his disciples and told them to work together
under the next acarya. He then put the shoes of his guru on his head.
"When RN comes, you all teach him", he instructed. When RN and
Mahapurna arrived, YA had just left his body; they both fell down
unconscious. When they were revived by the other disciples, RN saw
that YA had three fingers folded in one hand. As RN took a vow of
three parts before the body of YA, one by one the three fingers
straightened. RN's vow: 1) "I will deliver all the people by preaching
Bhagavata-Dharma; 2) "I will make Parasara Muni famous by creating
another Parasara " (means a disciple with that name); 3) "I will write Sri
Bhasya." RN then went back to Kanchi because he was angry with
Ranganatha for taking YA so untimely. When he returned, KP told him
everything that RN had done since his departure, saying "Vadiraja told
me everything." The two devotees felt great pleasure in regaining one
another's association. After they had been talking for several hours,
Ramanuja fully revealed his mind to Kancipurna. "Since I left the school
of YP" he told him, "I have continued to study the scriptures alone. But
there are certain points I cannot understand, and this is causing a great
disturbance to my mind. Please beg the Lord to enlighten me, for I know
Sri Varadaraja will never deny any request that comes from your
mouth." Kancipurna agreed. The next day when RN came to visit him,
he spoke very confidentially, "Last night Lord Varadaraja spoke to me
and told me I should reveal the following six truths to you. These are the
four verses the Lord spoke to me: aham eva param brahma - I am the
Supreme Brahman, or I am the absolute truth; jagat-kärana-käranam - I
am the cause of material nature, from which this universe has come into
being; ksetra-jnesvaror bhedah - the separate existence of the jiva souls
and the Supreme Lord is an eternal truth - ksetrajna isvara bheda - there
is difference between the ksetrajna and the Supreme Lord - siddha eva
mahämate - thus it is realized by the highly intelligent great souls;
moksopäyo nyäsa eva, janänam muktim icchatam - surrendering to the
lotus feet of the Supreme Lord is the only true path for those who desire
liberation by renunciation; mad-bhaktanam janänam ca – and surrender
to Me is the only process of liberation; näntim asmritir isyate,
dehävasane bhaktanam - devotees will certainly be liberated even if by
chance they fail to remember Me at the time of death - dadämi
paramam padam - as soon as My devotees give up their present bodies,
I personally bring them to My supreme abode; purnäcaryam
mahätmänam, samäsraya gunäsrayam – you should immediately take
shelter of Mahatma Mahapurna, the reservoir of all good qualities - iti
ramanujarya mayoktam vada satvaram - these are My instructions for
Ramanuja."' When Ramanuja heard these words, he began to dance in
ecstasy. He had not revealed his six doubts even to Kancipurna, but
now the Lord had supplied the answers to all of them. Having offered
obeisances to Sri Varadaraja and to Kancipurna, he returned home and
prepared to depart for Sri Rangam. There he hoped to find Mahapurna
and take initiation from him. After the disappearance of Sri YA, none of
his disciples was able to discourse on the scriptures in the same
wonderful way that he had done. Tiruvaranga was now in charge of the
asrama, but he lacked the ability to expound the meaning of the
scriptures as his master had done. Everyone admired his devotional
qualities and noted the fact that he spent so much of his time
worshipping the Lord, but still the atmosphere in the asrama was not
what it had been before. At that time both the married and unmarried
devotees used to live together in the asrama, while the wives would live
in separate quarters outside in the city. Their time was passed for the
most part in worship of the Deity and the chanting of bhajans glorifying
the Lord. In this way a year passed by uneventfully. On the anniversary
of Alabandara’s disappearance all his disciples gathered together, and
Tiruvaranga addressed the assembly. ‘It is now one year’, he began,
‘since our guru-maharaja, Sri YA, left us to return to the abode of Lord
Narayana. While he was with us it was our great fortune that every day
we were able to hear his nectarean words. However, since his
disappearance no one has been able to describe the glories of the Lord
in such an exquisite manner or expound all the subtle points of the
scriptures as he was able to do. Although he instructed that I should take
over his position at the asrama, I have to admit that I am incapable of
properly executing this duty. All of you may recall how, just prior to his
departure, our master desired to see Sri Ramanuja of Kancipuram and
sent Mahapurna there to fetch him. It is that great soul alone, the
intimate friend of Kancipurna, who, having been chosen by Sriman
Alabandara himself, is competent to take on the responsibility as acarya
for this asrama. Therefore, let one of us go to Kancipuram and, after
initiating him, bring him here to Sri Rangam. He will spread the teachings
of Yamunacarya all over the India, as he promised to do whilst looking at
the body of our preceptor.’’ All the assembled devotees unanimously
accepted Tiruvaranga’s proposal, and Mahapurna was chosen to go to
Kancipuram to initiate Ramanuja and bring him to Sri Rangam. He was
told, ’’If at present he is reluctant to abandon the association of
Kancipurna, then do not press the matter. You may remain in Kanci for
a year, instructing him in all the bhakti-sastras. He need not to be told
that your purpose is to bring him to Sri Rangam.’’ Being thus instructed,
Mahapurna, along with his wife, set off for Kancipuram. After four days
they reached the town of Madurantakam, where there is a Visnu temple
with a lake in front of it. While Mahapurna and his wife were resting
beside that lake, Ramanuja suddenly appeared there offering obeisances
at his feet. Mahapurna was both surprised and delighted by this
unexpected turn of events, and he immediately rose to embrace
Ramanuja. ‘’This is certainly a surprise,’’ he said. ‘Anything can be
accomplished by the grace of Lord Narayana. For what reason have you
come here?’’ ’‘This must certainly be the plan of Lord Narayana,’’
Ramanuja replied, ’’for it was only to find you that I left Kancipuram.
Varadaraja Himself has instructed me to accept you as my guru. Please
bestow your mercy upon me by initiating me at once.’’ Mahapurna
agreed, saying, ‘Let us go to Kancipuram so that the ceremony can be
performed before Lord Varadaraja.’’ However, Ramanuja insisted. ‘You
know that death makes no distinction between the timely and the
untimely," he said. "Do you not recall with what high expectations I
went with you to meet Sri Yamunacarya? Providence cheated me then,
so why should I trust him now by allowing any delay? Please give me
shelter at your lotus feet right at this very moment" Mahapurna was
pleased by Ramanuja's words, and there on the banks of the lake in the
shade of a flowering bakula tree he lit a sacrificial fire. In that fire he
placed two metal discs, one bearing the sign of Lord Visnu’s cakra and
the other that of His conch. When the two discs were hot, Mahapurna
pressed them onto Ramanuja's right and left arms, thus marking them
with the signs of Lord Visnu. Finally, meditating on the lotus feet of
Yamunacarya, Mahapurna whispered the Vaisnava mantra into
Ramanuja's ear. When the initiation was thus completed, Ramanuja
returned to Kancipuram, accompanied by his guru and his guru’s wife.
When RN’s wife offended MPs wife, RN sent her to her father's home
and took sannyasa from Varadaraja, Who said, "I am known as
Varadaraja (the king of givers of benedictions). Now you will be known
as Yatiraja." Varadaraja told KP to put RN up in an old monastery. After
3 days, 600 Vaisnavas had moved into that monastery. YP's mother saw
RN one day and told YP to go surrender to him. "Advaitism is useless",
she said. "You simply always remained confused." YP said, "In time I will
do that." That night Varadaraja came to him in a dream and showed him
the whole universe. "I am brahman", VR declared. "Why are you doing
all this?" asked YP. "Because you won't follow your mother. You just go
ahead and do it. I will help you from within your heart." Next morning,
YP had a nervous breakdown. Crying aloud, he ran to RN and fell at his
feet. YP began putting questions to him: "Why do you put on this tilaka?
Why do you worship shilas? Why did Varadaraja show His universal
form to me? Where is all this in sastra?" RN called Kanchi-Purna and
asked him to explain the Vaisnava-siddhanta to YP. After hearing from
KP, YP cried, "I am an offender! Where can I take shelter?" He went
back to his mother and said, "I touched his feet. Now I shall
circumambulate the earth to be relieved of my offenses." His mother
said, "You are still confused - you just go and circumambulate RN." So
YP went back to RN and did that, and RN gave him initiation as Govinda
dasa Swami and he instructed him to write a book on vaisnava tridandi
sannyasa. Through his chief priest, Sri Ranganatha called Mahapurna and
told him that somehow or other RN must come to SR. Ranganatha told
his temple singer and dancer, Sri Ranga Purna, also known as Varanga,
to go to Kanchi and please Varadaraja. "I can go without entertainment
for a few days, but I cannot go on without RN. Ask Varadaraja to
release RN from His service and allow him to come to Sri Rangam." SRP
went to Kanchi and sang and danced for VR for 3 days. Varadaraja
asked him why he was doing this. "If You want me to stop, You've got
to give me what I want." "What? You can't force Me." "No, how can I
force? I'll just go on dancing." "Alright, I'll give you anything except
Laxmi." But when he asked for RN the Lord adamantly refused. SRP
returned, and Lord Ranganatha commented, "This Varadaraja is too
proud."
Back in Kanchi, KP, who had been teaching RN, thought he should
go to MP and learn more. KP asked VR, who replied "How can you ask
Me for this?" KP said, "You just give RN two forms that he can stay and
yet go." And KP told RN afterwards, "Yes, now you may go and stay."
When RN walked into the Sri Rangam temple, Ranganatha took 4 steps
in his direction. RN called the Lord Ranganatha, and Ranganatha called
him Mannatha ("Lord of My mind.")
One evening, when they had completed their studies for the
day, Mahapurna said to Ramanuja, "Not far from here is a great scholar
and devotee, Gosthipurna. If you desire to fully learn the meaning and
significance of the Vedic mantras, then there is none but he who is
qualified to teach you. I advise you to go to him without delay and
receive the mantra from Gosthipurna." Having received this instruction
from his guru, Ramanuja went a few days later to see Gosthipurna. In
the presence of that famous devotee, he offered his prostrated
obeisances and begged for the Vaisnava mantra to be bestowed upon
him. Gosthipurna, however, was very reluctant to impart the secret of
the mantra and replied, "You may come here some other day, and I will
consider your request." Ramanuja felt very dejected at this reply, and
with a heavy heart he returned to Sri Rangam. A few days later a big
festival was held in honour of Lord Ranganatha, and Gosthipurna came
there to take part in the worship. At that time one of the priests in the
temple was inspired by Lord Ranganatha, and he spoke as follows to
Gosthipurna, "You should bestow the mantra on My devotee,
Ramanuja, who is most worthy to receive it." Realizing that the Lord was
speaking to him through His servant, Gosthipurna replied, "But my Lord,
is it not true that the mantra may only be given to one who has
completely purified his mind by long austerities? How can the mantra,
which is nondifferent from Yourself, reside in the mind of one who is not
pure?" To this the priest replied, "You do not understand the purity of
this devotee. He is able to deliver all of humanity." After this incident,
Gosthipurna began to consider the matter deeply, but still he was
unwilling to give the mantra to any other person. Time and again
Ramanuja approached him, but repeatedly Gosthipurna refused his
request. When his appeals had been denied on eighteen separate
occasions, Ramanuja began to feel that there must be some great
impurity in his heart and that it was for this reason that Gosthipurna
would not bestow his mercy upon him. In this state of dejection,
Ramanuja began to shed tears of despair. When some people informed
Gosthipurna of Ramanuja's condition, he was moved by pity for the
young devotee. Therefore, when Ramanuja came before him again, he
spoke to him in a kind way. "Only Lord Visnu Himself is aware of the
glories of this mantra. Now I know that you are worthy to receive it, for
you are pure and firmly fixed in devotion to the lotus feet of the Lord.
At the present time I can find no one but yourself who is fit to receive
the mantra, for whoever chants it is certain to go to Vaikuntha at the
time of death. Because this mantra is so pure and sacred, it must not be
touched by the lips of anyone who has material desires. Therefore, you
must not disclose the mantra to any other person" Having thus
instructed Ramanuja, Gosthipurna initiated him into the chanting of the
mantra of eight syllables. Ramanuja was filled with ecstasy to chant this
wonderful vibration, and his face began to glow with spiritual effulgence.
He considered himself the most blessed of all beings and bowed again
and again at the feet of his guru.
Having taken leave of Sri Gosthipurna, Ramanuja, in a joyful mood,
began to return to Sri Rangam. But as he was walking, he began to think
about the potency of the mantra that had been given to him. While
thinking in this way, he became filled with feelings of compassion for the
sufferings of all living beings in this material world. Then, as he was
walking near the walls of the Visnu temple there, he began to call out to
all the people who were passing by, "Please, all of you, come near to
Lord Visnu's temple, and I will give you a priceless jewel!" Attracted by
his pure expression and unusual words, a large crowd of men, women,
and children began to follow him. A rumour began to spread all over the
town that a prophet had appeared who could fulfill all of one's desires.
Within a short time a huge crowd had assembled outside of the temple.
On seeing this mass of humanity, Yatiraja's heart swelled with joy. He
then climbed up the tower of the temple. In a loud voice he began to
address the gathering: "All of you are more dear to me than my own
life. Therefore I have a strong desire to deliver you from the torments
and sufferings all of us must undergo in this temporary world. Please
recite this mantra which I have obtained for you. Do this, and the Lord's
mercy will be upon you." When they heard Ramanuja's words, all the
people in the crowd called out, "Please tell us the mantra. Shower the
Lord's blessings upon us!" Then Yatiraja called out in a deep resounding
voice the mantra he had just received from Gosthipurna; om namo
näräyanäya. Immediately the crowd responded, everyone calling out the
sacred words together, producing a sound like thunder. Twice more
Ramanuja called out the mantra, and twice more the thunderous
response resounded from the crowd. Every person became silent and
looked at one another with feelings of deep ecstasy in their hearts. At
that time it seemed that the earth had become Vaikuntha. The faces of
the men, women and children were flushed with joy and it seemed that
all miseries were gone from the earth. Those who had come running to
the temple hoping to receive gold or jewels, immediately forgot their
worldly desires, feeling as if they had been given a diamond in place of a
piece of broken glass. As the joyful crowd melted away, men and
women came and prostrated themselves before Yatiraja, considering
themselves most blessed to have received such a benediction from that
great soul. Ramanuja then climbed down from the tower and began
walking towards Gosthipurna's residence to worship the feet of his guru.
By this time Gosthipurna had come to hear in detail of everything that
had taken place outside the temple and was extremely angry, feeling
Ramanuja had betrayed his trust. When Ramanuja approached him, the
aged acarya addressed him in a voice that trembled with rage. ‘Get out
of my sight, O lowest of men! I have committed a great sin by
entrusting the most precious gem to such an untrustworthy person as
yourself. Why have you come here again, forcing me to commit the sin
of looking at your face? Surely you are destined to live in hell for
countless lifetimes.’’ Without any sign of remorse, Ramanuja replied to
his guru in a most humble manner, saying, ‘It was only because I am
prepared to suffer in hell that I dared to go against your order. You told
me that whoever chanted the mantra of eight syllables was certain to be
liberated. Thus, according to your words, so many people are now
destined to find shelter at Lord Narayana’s lotus feet. If an insignificant
person like me has go to hell for that, it is off no great importance, if so
many others thus attain the mercy of Lord Narayana.’’ On hearing these
words, which fully revealed the depth of RN’s compassion, Gosthipurna
was completely stunned and filled with great wonder. All his fierce anger
disappeared in an instant, like the passing of violent storm, and he
embraced Ramanuja with profound affection. Everyone who was able to
witness this transformation was filled with joy and astonishment.
Gosthipurna then addressed Ramanuja with folded palms, ‘My child, I
have never known anyone so magnanimous as yourself. From this day
you are my guru, and I am your disciple. There is no doubt that you are
a most intimate associate of the Lord, whereas I am nothing but a
common man. How can I comprehend your greatness? Please forgive all
of my offenses.’’ Ramanuja fell to his knees and clasped the feet of his
guru. With his head bowed in humility, he said, ‘You are my eternal
guru. The perfect mantra has become even more potent because it has
emanated from your lips. Thus today it has burnt to ashes the miseries
of so many thousands of people. Although I committed the offense of
transgressing the order of my guru, I have become eternally fortunate by
receiving your embrace, which is desired even by the gods. My prayer is
that, regarding me as your son and servant, you will eternally bestow
your mercy upon me.’’ Being highly pleased by Ramanuja’s humility and
gentle behaviour, Gosthipurna then gave him Charanaopäya initiation
(B.g. 18.66), and asked him to accept his son, Saumya-näräyana, as his
disciple. Then, with permission of his spiritual master, Ramanuja returned
to Sri Rangam. After this incident Yatiraja’s fame expanded even further,
and for several weeks it seemed the local people could speak of nothing
but this great devotee who had come into their midst. When this study
was complete, Gosthipurna approached him with another devotee,
saying, "This great soul, Sri Malädhara, is from the land of the Pandyas
where I was born. He is a learned scholar and one of the foremost
disciples of Yamunacarya. He has fully understood the Sathari-sukta, the
thousand songs composed by the great devotee Sathari. Learn all of this
from him, and you will surely be blessed by Lord Narayana."
Following the order of his guru, Ramanuja began to study at the feet of
Maladhara. One day, however, the teacher gave an explanation of one
of the verses which seemed improper to Ramanuja, who put forward a
different understanding. Being offended at what he saw as his student's
great audacity, Maladhara immediately left Sri Rangam and returned to
his home. When Gosthipurna heard what had happened, he went to
visit his godbrother and asked, "Could Ramanuja absorb the full meaning
of the Thousand Songs?" To this inquiry Maladhara replied by explaining
everything that had taken place in Sri Rangam. "My dear brother," said
Gosthipurna, "do not judge him as you would an ordinary man. None of
us can understand Yamunacarya's intimate thoughts and desires to the
extent that he can. Therefore, when he gives some explanation of the
verses, you should hear him as if our beloved guru, Alabandara himself,
were speaking." Acting on this advice from Gosthipurna, Maladhara
returned to Sri Rangam and resumed his teaching to Ramanuja. A few
days later Ramanuja again spoke out to give some different explanation
of a particular verse, but this time, instead of being annoyed, Maladhara
listened to him with great attention. When he heard Ramanuja's
explanation of the verse, Maladhara was amazed to see the young
sannyasi's profound and inspired understanding of Vaisnava philosophy.
In a mood of great reverence, he circumambulated Ramanuja and then
brought forward his son to be his disciple. After this, at Mahapurna's
request, Ramanuja again studied the writings of the south Indian
devotees, this time under the direction of Sri Ranga Purna or Vararanga.
Ramanuja wanted to learn about the true meaning of dharma from Sri
Vararanga, the son of Yamunacarya. Every day Vararanga would go
before Lord Ranganatha and sing bhajans in a most beautiful voice.
Sometimes he would dance in ecstasy, and, when he became fatigued,
Ramanuja would bring him relief by massaging his legs and rubbing
turmeric powder on his body. Every evening he would prepare
condensed milk for Vararanga and bring it to him like a menial servant.
For six months this continued, and then Vararanga said to Ramanuja, "I
know of your desire to learn from me about dharma and because I am
very pleased by the service that you have rendered to me, I will fully
instruct you as far as my intelligence allows. Everything about dharma is
fully understood by one who has realized the meaning of this verse:-
gurur eva param brahma, gurur eva param-dhanam, gurur eva parah
kämo, gurur eva paräyanam - That person who sees his spiritual master
as the Supreme Lord Himself and as his greatest wealth and the topmost
fulfilment of his desires, and thus serves his guru perfectly with no other
desire, just as you have served me, he is the greatest knower of dharma.
This is the limit of my understanding." Ramanuja was very pleased to
receive this instruction from his teacher and offered prostrated
obeisances at his feet. Sri Vararanga had no children, but he had a
younger brother named Chotanambi who was very dear to him. Now he
brought this young man forward to become the disciple of Ramanuja.
In this way Ramanuja was instructed by Yamunacarya's five most
intimate disciples: Vartmapradarsa-guru: Kancipurna, Diksa and siksa-
guru: Mahapurna, Mantra-diksa-guru: Gosthipuma, Divya-prabandha-
siksa-guru: Maladhara, and Siksa-guru for confidential truths: Sri
Vararanga, Ramayana-siksa-guru: Sailapurna (RN's uncle) - each of
whom embodied a different aspect of the great acarya. Now it
appeared that Alabandara was present again on earth in the form of this
pure devotee, Sri Ramanujacarya. When Yatiraja spoke, explaining the
Vaisnava philosophy, everyone became struck with wonder to hear such
beautiful descriptions. When he spoke about the glories of the Lord, the
unhappiness and material desires of all those who heard him immediately
went far away.
Navadvipa Dham Mahatmya Chapter Fifteen
Çré Vaikuëöhapura, Rudradvépa, and Pulina
Coming to Vaikuëöhapura, Nityänanda Prabhu spoke to Çré Jéva while
mildly smiling, “On one side of the eight-petaled Navadvépa is this
Vaikuëöhapura. Listen, without doubt. This is Vaikuëöha, the abode of
Näräyaëa, situated in the spiritual sky beyond the Virajä River. Mäyä can
never enter this place, where Lord Näräyaëa is served by His energies,
Çré, Bhü, and Nélä. The effulgence radiating from this spiritual abode is
the Brahman. With material vision, people see only the material world.
But with his transcendental vision, Närada once saw Näräyaëa manifest
as Gaurasundara in this spiritual abode. After seeing this, the best of the
munis stayed here for some time. There is one more confidential story.
Rämänujäcärya once came to Puré and pleased the Lord with many
prayers. Jagannätha appeared before him and said, `Go and see
Navadvépa-dhäma, for I will soon appear there in the house of
Jagannätha Miçra. The entire spiritual sky is situated within one corner of
Navadvépa, My very dear abode. As My eternal servant and leading
devotee, you should see Navadvépa. Let your students, who are
absorbed in däsya-rasa, stay here while you go. Any living being who
does not see Navadvépa has been born uselessly. Just one portion of
Navadvépa contains Raìga-kñetra, Çré Venkaöa (Tirupati), and Yädava
Acala. O son of Keçava, go to Navadvépa and see the form of Gauräìga.
You have come to the earth to preach bhakti, so let your birth be
successful with the mercy of Gaura. From Navadvépa, go to Kürma-
sthäna and join again with your disciples.' With folded hands, Rämänuja
submitted to Jagannätha, `In Your narration You have mentioned
Gauracandra, but exactly who He is, I do not know.' “The Lord
mercifully replied to Rämänuja, `Everyone knows Kåñëa, the Lord of
Goloka. That Kåñëa, whose viläsa-mürti is Näräyaëa, is the Supreme
Truth, and He resides in Våndävana. That Kåñëa is fully manifest in the
form of Gaurahari, and that Våndävana is fully manifest in the form of
Navadvépa-dhäma. I eternally reside as Lord Gauräìga in Navadvépa, the
topmost abode in the universe. By My mercy that dhäma has come
within Bhü-maëòala, yet it remains without a scent of mäyä. This is the
verdict of scripture. I have placed this spiritual abode within the material
world by My desire and inconceivable energy. Simply by reading
scriptures one will not get the highest truth, for the highest truth
surpasses all reasoning power. Only the devotees can understand by My
mercy.' “Hearing this, the sober-minded Rämänuja was agitated with
love for Gauräìga. He said, `Lord, Your pastimes are truly astounding.
The scriptures cannot know Your opulences. Why isn't gauräìga-lélä
clearly described in the scriptures? When I closely examine the çruti and
Puräëas, I find only some hint of the Gaura-tattva. After hearing Your
instructions, my doubts are gone and the sweet mellows of Gauräìga's
pastimes have arisen in my heart. If You order me, after going to
Navadvépa I will preach gaura-lélä throughout the three worlds. I will give
people evidence from the hidden scriptures and establish devotional
service to Gauräìga throughout the universe. Please instruct me.'
“Seeing Rämänuja's eagerness, Jagannätha said, `Rämänuja, do not
broadcast like this. Keep the confidential pastimes of Gauräìga secret.
Only after Gauräìga has finished His pastimes will the general public
receive them. For now, preach däsya-rasa, while in your heart worship
Gauräìga constantly.' “Taking the Lord's advice, Rämänuja secretly
cultured his attraction for Navadvépa. So that Gauräìga's pastimes were
not revealed prematurely, Lord Näräyaëa then led Rämänuja here to
Vaikuëöhapura and mercifully showed Rämänuja His transcendental form
served by Çré, Bhü, and Nélä. Rämänuja considered himself fortunate to
obtain darçana of his worshipable Lord, when suddenly he saw the Lord
assume the enchanting form of Gaurasundara, the son of Jagannätha
Miçra. Rämänuja swooned at the brilliance of the form. Then Gauräìga
put His lotus feet on the head of Rämänuja, who was thus divinely
inspired and recited prayers of praise. `I must see Gaura's actual lélä on
earth. I can never leave Navadvépa!' “Gauräìga said, `O son of Keçava,
your desire will be fulfilled. When the Nadia pastimes will be revealed in
the future, you will take birth here again.' “Gauräìga disappeared and
Rämänuja, contented, resumed his journey. During his life he preached
däsya-rasa throughout South India, while internally he was absorbed in
gaura-lélä. By Gauräìga's mercy, he took birth in Navadvépa as the
devotee Çré Ananta. He went to Vallabhäcärya's house and saw the
marriage of Lakñmépriyä and Gauräìga.
Visitadwaita Philosophy compared to Acintya-bheda-abheda:
Visitadvaita says: Acintya-beda-abeda Tattva says:
Supreme truth is Visnu, Krsna an avatara Krsna is Supreme truth, Visnu an expansion
Vaikuntha is supreme, Goloka a part Goloka is supreme, Vaikuntha a part
Bhokta, bhogyam, Prakrita are different Bhokta, Bhogya energies of Prakrita
Brahman (vastu) has Visesa, which are Bheda-abheda is acintya
cit and acit: RN refuted bhedabheda as
monism.
Cit-acit form body of Lord, who is the Internal, External, Marginal forms
Supreme Soul (objection: how is something
happening that is not in accordance with
Lord's Own desire; their answer - lila)
Jnana and Karma are processes by which Don't touch Jnana, Karma for anything
we take favours of Lord; by prappati or
acquisition we give service.
Brahman does not transform into living Lord's energies transform, but Lord
entity or material energy is always the same (touchstone)