Vedanta Desika
was born at thoppil a village near Kanchipuram in the year 1268 to parents Shri Anantha suri and Totaramba. His maternal uncle Appullar was his tutor who studied under the famous Varada Guru or Nadadoor ammal and had for co scholars Sudarshana Suri the author of Srutha prakasika. Appullar himself was the great grand son of Pranatartihara who was the direct disciple of Sri Ramanujar. Little then needs to be said of the surroundings and the circumstances of our Author Shri Vedanta Desika who like a sponge soaked in the bhakti literature and personal standards of all the people who he grew up amongst. He was so proficient that he came to be known as Kavitarkika kesari. or simha. the lion amoung logicians.
Some works and when they were written.
Tiruvaheendrapuram he composed Gopalavimsathi and Devanayaka Panchasat, Achyuta Satakam in prakriti.
Kanchipuram he composed Varadaraja Panchasat, and Attigiri Manimayam.
Thirupati he composed Dayasatakam.
Desika chose to live a life of poverty. He would not seek the patronage of the great as it might lead to a loss of independance. Once the Great Vidyaranya invited him to the court of Vijayanagar assuring him of an honourable reception. But Vedanta Desika would not consent and his reply was in the form of five slokas called Vairagyapanchakam revealing his stern and austere independence. He lived a life of strenuous spiritual activity exemplary and extraordinary skill in learning, dedicated solely to study, teaching and composition. He being a voluminous and versatile writer left us an abundant store house of his works in all the three languages Sanskrit, Maniparvala and Tamil. He can be compared to the poet Milton who was versatile in Greek Latin Italian and English.
Sanskrit works.
Subhasita Neevi,(Except for this work all of Desika's poems have a religious background.)
Yadavabhyudayam,(In 24 cantoes or sargas he explains Lord Krishna's playfulactivities in boyhood and youth.)
Hamsa Sandesha in Mandakranta meter.(like Kalidasas Megha sandesha he was a great admirer of Kalidasa In this work Hamsa sandesa Sri Rama sends a message by a swan to Sita at Lanka where she is imprisoned. thefirst part consists of 60 slokas and describes the route the swan has to take in its journey to Lanka explaining the religious holy shrines of south India which form the route. In the second part of fifty slokas Sri Rama gives a description of the state of Sita in Lanka as he visualises it in his imagination followed by the message giving her comfort and consolation.)
Padukasahasram, This is composed in the course of a single night the theme being the sandals of Sri Ranganatha it has varied meters in its 1008 slokas and is compared to Sri Rama's sandals taken by Bharata in Ayodya.)
{Krishna misra a gifted poet wrote an allegorical drama called Prabodhachandrodaya on the Advaita philosophy, wherein Prabodhachandra or Jnana brings about the deliverance of King Viveka from the bondage of samsara into which he has been forced by his enemies, Lust Anger and the like. In reply as if to this play Sri Desika wrote his Sankalpa Suryodaya}
Sankalpa Suryodaya (interestingly this allegorical drama in ten acts is the war in between two sets of combatants, Viveka, Bhakti and Spiritual Serenity on one side and Lust, Pride and Vanity on the other. The Hero is Purusha or the Jiva and the final deliverance of Purusha is brought about by the victory of viveka over Moha with the help of Vishnu Bhakti.)
His slokas / stotras
33 slokas in praise of Hayagrivar.
Dasavatara Stotra's (ten slokas on 10 avtaras of Vishnu.)
Varadarajapanchasat.(51 slokas in praise of Sri Vardaraja of Kanchipuram)
Abheetistava, (Praying to Sri ranganathan)
Dayasatakam,(100 slokas on the Lord of Tirupati)
Devanayakapanchavat. (53 slokas)
Yatirajasaptati, (expresses his boundless appreciation for Ramanujar.in 70 slokas)
Gopalavimsathi, (on Sri Krishna)
Tattva teeka (an incomplete work)(Commentary on Sri Bhashyam up to the section dealing with Maha siddhanta.)
Adhikaranasaravali, (synopsis of Sribhasyam by Ramanujacharya)
Tatvamuktakalpa a controversial work in 501 slokas.
Sarvarthasiddhi.
Satadooshani, (100 points of objection)(66)
Nyaya parisuddhi,
Nyaya siddhanjanam,
Seswara mimamsa,
Nyasa vimsati,
Niksheparaksha,
Nyasa tilaka,
Saranagathi panchasat,
Nyasa dasakam.
Commentaries.
He wrote commentaries of the following works;
Isavasyopanishad ,Alavandar's chatussloki, and Stotra ratnam, and Ramaqnuja's Saranagathi gadyam, Sriranga gadyam and Vaikunta gadyam, Tatparya chandrika scholarly commentary on Ramanuj's Gita bhashyam.
His Tamil works
Attigiri manmiyam, Mummanikkovai, Paramatabhangam (this work refutes sixteen rival systems and supports Pancharatra agamas, describing saranagati as a upaya.)and
Srimad Rahasyatrayasara.
IN the discussions of subjects connected with Vedanta is where Vedanta Desika excelled. He studied the philosophical writings of Sankaracharya and others and was a master of Visishtadvaita of Ramanujacharya. he dedicated his time and life in propogating Ramanuja's gospel by all the means in his power. Being a subtle logician, he refuted rival systems of philosophical thought in many of his writings establishing the soundness of Visistadvaita.
Visistadvaitins who are the followers of Sri Ramanuja consider the following three as pramanas or sources by which knowledge is acquired. they are pratyaksha sense perception, Anumana or inference and Sabda or verbal authority. This verbal authority is found in the sastras. They reveal to us what we cannot see or infer by ourselves. Among these sastras the foremost position is given to the four Vedas with their crowning chapters called the Upanishads. These are called Srutis. next come the smritis like those of Manu, Yagnavalkya and Parasara, also Mahabharatha with the great inset the Bhagvad Gita, the Ramayana, the Puranas, the Prabhandhas. These smritis are valid sources of knowledge.The Brahma Sutra of Badarayana are the result of a critical examination of the Srutis in regard to what they actually teach and are also authoritative. The followers of Ramanujar also accept the validity of the teachings contained in the Pancaratra Agamas. These have come down to us from time immemorial and are held by the Visistadvaitins as having been taught by the supreme being Narayana himself. The Agamas now available are a few namely Ahirbudhnya Samhita, Lakshmi tantram, Satvata samhita, Poushkara samhita, Iswara samhita and Garuda samhita.
In regard to certain traditional beliefs and observances based on the Pancharatra agamas, Sri ramanuja has not left any definite expression or view. Sri Vedanta Desika who came 150 years after him, and who was steeped in the religious lore, through his discussions and debates gives a clear, complete and comprehensive exposition in his Srimad Rahasyatraya saram.
The teachings contained in the Rahasyatraya sara are the doctrines of Ramanuj's system of philosophy, and the religious and spiritual tradition as understood by the northern school of Sri Vaishnavites (Vadagalkai).
Classifications to tattvas or reals and its use.
Tattva: The intelligent man who is desirous of moksha or deliverance from the bondage of samsara or the cycle of births and deaths should know the three kinds of tattvas or reals. Chit, Achit and Iswara.
By Chit is meant Atma soul or self. Its essential nature (Svarupa) or what distinguishes it from the other two, achit and Iswara, : - It is different from the body, the senses, the mind, the vital breadth (Prana) and intelligence (Buddhi). It is ajada or incapable of shining by itself, its essential nature is bliss or Ananda and jnana (consciousness or knowledge). It is eternal (nitya) atomic (anu) and incapable of being percieved by the senses. It is indivisable and has no parts or avayavas. Besides being of the nature of knowledge (Jnana), it possesses also jnana or knowledge as an attribute (Dharma). This knowledge possessed by the self is called dharmabhuta jnana. The self or soul is subject to the control of Iswara (niyamya) and is also supported by Him (dharya). It is sesha to Iswara i.e. it exists solely for the purpose and fulfilment of His wish and not for itself. The Dharmabuta jnana or attributive knowledge is capable of contractionand expansion (sankocha vikasa) and can expand and reach everywhere. The self has no parts or avayavas and cannot undergo change or modification (vikara). In this respect it is different from achit or material objects like pots and cloth etc and cannot be burnt, cut, cooled or otherwise modified. {The Advaitins hold that the self or soul is consciousness or knowledge and does not possesses as an attribute i.e. dharmabhuta jnana.}
Just as the self is a knower who possesses knowledge (jnata) it is also the doer (karta), one that wills and makes efforts and one that experiences or enjoys (bhokta). It should be remembered in this connection that will which acts or puts forth efforts and enjoyment or experience are both only forms of knowledge.
The self is the doer but a doer that is ever subject to the control of Iswara. example The soul or self is the sesha to Iswara and exists only for His purpose. house fields sons wife and the like are sesa to man and can exist for the fulfilment of his purpose but they can also exist apart from him. BUT The self is a sesha to Iswara which cannot exist apart from Him. It is inseparable from Him therefore it is viseshana of Iswara.
Owing to contact with Achit the body or matter the self has avidya (ignorance), karma and vasanas or past impressions, tastes and aptitudes. When contact with achit ceases entirely, avidya and the rest leave the self. The avidya and karma have no beginning. The important task or what is of importance is to bring about an end to avidya and karma.
The self be they bhadas muktas or nityas are innumerable.
(The Advaitins view that there is only a single self enveloped in avidya and that when this is realised the self becomes identical with Brahman, that there is nothing else but this brahman, which is pure consciousness, and all objects in the universe around above and below are mere illusory appearances.)This view is strongly opposed by Visistadvaitins.
The essential nature of the self is knowledge or consciousness and it has knowledge as an attribute or dharma. The difference between the two kinds of knowledge or jnana: The knowledge which is svarupa is incapable of contraction and expansion. it does not light up any thing other than itself pots cloth stars etc. it is capable of all pervasiveness in the state of mukti, though limited in its range in the state of samsara owing to karmas.
Thus darmabuta jnana or attributive knowledge is eternal. In the state of Sushupti or dreamless sleep, it is dormant and does not spread out and reach any thing as the senses are then inactive.
Achit. or matter in its different forms or modifications, is without consciousness or knowledge. It is subject to changes in its form i.e. vikara though eternal as substance.
Achit is of three types. the first is prakriti or matter, such as we see around us it is sometimes called misrasattvam, because the quality of sattvam is mingled in it with rajas and tamas. It is prakriti which, by its contact with the bound self, conceals from it knowledge and bliss. it is the cause of erroneous knowledge. it is eternal and supports the Leela of the almighty.
Misrasattvam is in twenty four forms: Prakriti the root cause or primordial matter, mahat the next stage, ahankara, manas the five kinds of subtle elements (tanmantras) the five senses of knowledge (jnanedriyas) the five senses of action (karmendriyas) and the five bhutas. all mix in various combinations creating the lords leela.
the second achit is suddhasattvam. it is free from the admixture of Rajas and tamas. it is a wonderful substance eternal and is capable of producing knowledge and bliss. It is of supreme splendour, some even say it is ajada i.e. shining by itself. for the jivas in samsara it is invisible. as it is not self conscious it is achit.
the third achit is time or kala. it is kala or time that the evolutes of matter undergo their modifications. it does not possess the three qualities of prakriti sattvam rajas or tamas. it is eternal and all pervasive.
Iswara the essential nature is reality(satyam), knowledge (jnanam), bliss (ananda), and infiniteness (anantam) he has kalyanagunas or hosts of auspicious qualities. He is both the upadana karana and nimita karana. example a spider which weaves a wonderful web out of the material constituting its own body, Iswara too creates the universe with chit and achit which are inseperable from him, constituting his body, it is only the prakara the modes or attributes of chit and achit that change.
His form is that of suddha sattva radiant of incomparable splendor supremely beautiful and enchanting. he is the universal saviour.
The relation that exists between the chit and achit on one side and iswara on the other is what Visistadvaita is made up of. This is the principle feature of Sri Ramanuja's Visitadvaitic thought.
The six things that should be known are the five truths or arthapanchakas and the relationship of soul and body.
It is necessary to root out the delusion that the body is the atma and that the jiva is independent of the lord which are great obstacles for moksha.
The jivathma is neither a God nor a man
The following from Ramanuja.org.
I. TAMIL POETIC WORKS
To download this collection of poems, click here for the DOS version (zipped) or here for the Unix version (tarred and gzipped).
II. SANSKRIT
III. PRAKRIT
IV. MANIPRAVALA WORKS
was born at thoppil a village near Kanchipuram in the year 1268 to parents Shri Anantha suri and Totaramba. His maternal uncle Appullar was his tutor who studied under the famous Varada Guru or Nadadoor ammal and had for co scholars Sudarshana Suri the author of Srutha prakasika. Appullar himself was the great grand son of Pranatartihara who was the direct disciple of Sri Ramanujar. Little then needs to be said of the surroundings and the circumstances of our Author Shri Vedanta Desika who like a sponge soaked in the bhakti literature and personal standards of all the people who he grew up amongst. He was so proficient that he came to be known as Kavitarkika kesari. or simha. the lion amoung logicians.
Some works and when they were written.
Tiruvaheendrapuram he composed Gopalavimsathi and Devanayaka Panchasat, Achyuta Satakam in prakriti.
Kanchipuram he composed Varadaraja Panchasat, and Attigiri Manimayam.
Thirupati he composed Dayasatakam.
Desika chose to live a life of poverty. He would not seek the patronage of the great as it might lead to a loss of independance. Once the Great Vidyaranya invited him to the court of Vijayanagar assuring him of an honourable reception. But Vedanta Desika would not consent and his reply was in the form of five slokas called Vairagyapanchakam revealing his stern and austere independence. He lived a life of strenuous spiritual activity exemplary and extraordinary skill in learning, dedicated solely to study, teaching and composition. He being a voluminous and versatile writer left us an abundant store house of his works in all the three languages Sanskrit, Maniparvala and Tamil. He can be compared to the poet Milton who was versatile in Greek Latin Italian and English.
Sanskrit works.
Subhasita Neevi,(Except for this work all of Desika's poems have a religious background.)
Yadavabhyudayam,(In 24 cantoes or sargas he explains Lord Krishna's playfulactivities in boyhood and youth.)
Hamsa Sandesha in Mandakranta meter.(like Kalidasas Megha sandesha he was a great admirer of Kalidasa In this work Hamsa sandesa Sri Rama sends a message by a swan to Sita at Lanka where she is imprisoned. thefirst part consists of 60 slokas and describes the route the swan has to take in its journey to Lanka explaining the religious holy shrines of south India which form the route. In the second part of fifty slokas Sri Rama gives a description of the state of Sita in Lanka as he visualises it in his imagination followed by the message giving her comfort and consolation.)
Padukasahasram, This is composed in the course of a single night the theme being the sandals of Sri Ranganatha it has varied meters in its 1008 slokas and is compared to Sri Rama's sandals taken by Bharata in Ayodya.)
{Krishna misra a gifted poet wrote an allegorical drama called Prabodhachandrodaya on the Advaita philosophy, wherein Prabodhachandra or Jnana brings about the deliverance of King Viveka from the bondage of samsara into which he has been forced by his enemies, Lust Anger and the like. In reply as if to this play Sri Desika wrote his Sankalpa Suryodaya}
Sankalpa Suryodaya (interestingly this allegorical drama in ten acts is the war in between two sets of combatants, Viveka, Bhakti and Spiritual Serenity on one side and Lust, Pride and Vanity on the other. The Hero is Purusha or the Jiva and the final deliverance of Purusha is brought about by the victory of viveka over Moha with the help of Vishnu Bhakti.)
His slokas / stotras
33 slokas in praise of Hayagrivar.
Dasavatara Stotra's (ten slokas on 10 avtaras of Vishnu.)
Varadarajapanchasat.(51 slokas in praise of Sri Vardaraja of Kanchipuram)
Abheetistava, (Praying to Sri ranganathan)
Dayasatakam,(100 slokas on the Lord of Tirupati)
Devanayakapanchavat. (53 slokas)
Yatirajasaptati, (expresses his boundless appreciation for Ramanujar.in 70 slokas)
Gopalavimsathi, (on Sri Krishna)
Tattva teeka (an incomplete work)(Commentary on Sri Bhashyam up to the section dealing with Maha siddhanta.)
Adhikaranasaravali, (synopsis of Sribhasyam by Ramanujacharya)
Tatvamuktakalpa a controversial work in 501 slokas.
Sarvarthasiddhi.
Satadooshani, (100 points of objection)(66)
Nyaya parisuddhi,
Nyaya siddhanjanam,
Seswara mimamsa,
Nyasa vimsati,
Niksheparaksha,
Nyasa tilaka,
Saranagathi panchasat,
Nyasa dasakam.
Commentaries.
He wrote commentaries of the following works;
Isavasyopanishad ,Alavandar's chatussloki, and Stotra ratnam, and Ramaqnuja's Saranagathi gadyam, Sriranga gadyam and Vaikunta gadyam, Tatparya chandrika scholarly commentary on Ramanuj's Gita bhashyam.
His Tamil works
Attigiri manmiyam, Mummanikkovai, Paramatabhangam (this work refutes sixteen rival systems and supports Pancharatra agamas, describing saranagati as a upaya.)and
Srimad Rahasyatrayasara.
IN the discussions of subjects connected with Vedanta is where Vedanta Desika excelled. He studied the philosophical writings of Sankaracharya and others and was a master of Visishtadvaita of Ramanujacharya. he dedicated his time and life in propogating Ramanuja's gospel by all the means in his power. Being a subtle logician, he refuted rival systems of philosophical thought in many of his writings establishing the soundness of Visistadvaita.
Visistadvaitins who are the followers of Sri Ramanuja consider the following three as pramanas or sources by which knowledge is acquired. they are pratyaksha sense perception, Anumana or inference and Sabda or verbal authority. This verbal authority is found in the sastras. They reveal to us what we cannot see or infer by ourselves. Among these sastras the foremost position is given to the four Vedas with their crowning chapters called the Upanishads. These are called Srutis. next come the smritis like those of Manu, Yagnavalkya and Parasara, also Mahabharatha with the great inset the Bhagvad Gita, the Ramayana, the Puranas, the Prabhandhas. These smritis are valid sources of knowledge.The Brahma Sutra of Badarayana are the result of a critical examination of the Srutis in regard to what they actually teach and are also authoritative. The followers of Ramanujar also accept the validity of the teachings contained in the Pancaratra Agamas. These have come down to us from time immemorial and are held by the Visistadvaitins as having been taught by the supreme being Narayana himself. The Agamas now available are a few namely Ahirbudhnya Samhita, Lakshmi tantram, Satvata samhita, Poushkara samhita, Iswara samhita and Garuda samhita.
In regard to certain traditional beliefs and observances based on the Pancharatra agamas, Sri ramanuja has not left any definite expression or view. Sri Vedanta Desika who came 150 years after him, and who was steeped in the religious lore, through his discussions and debates gives a clear, complete and comprehensive exposition in his Srimad Rahasyatraya saram.
The teachings contained in the Rahasyatraya sara are the doctrines of Ramanuj's system of philosophy, and the religious and spiritual tradition as understood by the northern school of Sri Vaishnavites (Vadagalkai).
Classifications to tattvas or reals and its use.
Tattva: The intelligent man who is desirous of moksha or deliverance from the bondage of samsara or the cycle of births and deaths should know the three kinds of tattvas or reals. Chit, Achit and Iswara.
By Chit is meant Atma soul or self. Its essential nature (Svarupa) or what distinguishes it from the other two, achit and Iswara, : - It is different from the body, the senses, the mind, the vital breadth (Prana) and intelligence (Buddhi). It is ajada or incapable of shining by itself, its essential nature is bliss or Ananda and jnana (consciousness or knowledge). It is eternal (nitya) atomic (anu) and incapable of being percieved by the senses. It is indivisable and has no parts or avayavas. Besides being of the nature of knowledge (Jnana), it possesses also jnana or knowledge as an attribute (Dharma). This knowledge possessed by the self is called dharmabhuta jnana. The self or soul is subject to the control of Iswara (niyamya) and is also supported by Him (dharya). It is sesha to Iswara i.e. it exists solely for the purpose and fulfilment of His wish and not for itself. The Dharmabuta jnana or attributive knowledge is capable of contractionand expansion (sankocha vikasa) and can expand and reach everywhere. The self has no parts or avayavas and cannot undergo change or modification (vikara). In this respect it is different from achit or material objects like pots and cloth etc and cannot be burnt, cut, cooled or otherwise modified. {The Advaitins hold that the self or soul is consciousness or knowledge and does not possesses as an attribute i.e. dharmabhuta jnana.}
Just as the self is a knower who possesses knowledge (jnata) it is also the doer (karta), one that wills and makes efforts and one that experiences or enjoys (bhokta). It should be remembered in this connection that will which acts or puts forth efforts and enjoyment or experience are both only forms of knowledge.
The self is the doer but a doer that is ever subject to the control of Iswara. example The soul or self is the sesha to Iswara and exists only for His purpose. house fields sons wife and the like are sesa to man and can exist for the fulfilment of his purpose but they can also exist apart from him. BUT The self is a sesha to Iswara which cannot exist apart from Him. It is inseparable from Him therefore it is viseshana of Iswara.
Owing to contact with Achit the body or matter the self has avidya (ignorance), karma and vasanas or past impressions, tastes and aptitudes. When contact with achit ceases entirely, avidya and the rest leave the self. The avidya and karma have no beginning. The important task or what is of importance is to bring about an end to avidya and karma.
The self be they bhadas muktas or nityas are innumerable.
(The Advaitins view that there is only a single self enveloped in avidya and that when this is realised the self becomes identical with Brahman, that there is nothing else but this brahman, which is pure consciousness, and all objects in the universe around above and below are mere illusory appearances.)This view is strongly opposed by Visistadvaitins.
The essential nature of the self is knowledge or consciousness and it has knowledge as an attribute or dharma. The difference between the two kinds of knowledge or jnana: The knowledge which is svarupa is incapable of contraction and expansion. it does not light up any thing other than itself pots cloth stars etc. it is capable of all pervasiveness in the state of mukti, though limited in its range in the state of samsara owing to karmas.
Thus darmabuta jnana or attributive knowledge is eternal. In the state of Sushupti or dreamless sleep, it is dormant and does not spread out and reach any thing as the senses are then inactive.
Achit. or matter in its different forms or modifications, is without consciousness or knowledge. It is subject to changes in its form i.e. vikara though eternal as substance.
Achit is of three types. the first is prakriti or matter, such as we see around us it is sometimes called misrasattvam, because the quality of sattvam is mingled in it with rajas and tamas. It is prakriti which, by its contact with the bound self, conceals from it knowledge and bliss. it is the cause of erroneous knowledge. it is eternal and supports the Leela of the almighty.
Misrasattvam is in twenty four forms: Prakriti the root cause or primordial matter, mahat the next stage, ahankara, manas the five kinds of subtle elements (tanmantras) the five senses of knowledge (jnanedriyas) the five senses of action (karmendriyas) and the five bhutas. all mix in various combinations creating the lords leela.
the second achit is suddhasattvam. it is free from the admixture of Rajas and tamas. it is a wonderful substance eternal and is capable of producing knowledge and bliss. It is of supreme splendour, some even say it is ajada i.e. shining by itself. for the jivas in samsara it is invisible. as it is not self conscious it is achit.
the third achit is time or kala. it is kala or time that the evolutes of matter undergo their modifications. it does not possess the three qualities of prakriti sattvam rajas or tamas. it is eternal and all pervasive.
Iswara the essential nature is reality(satyam), knowledge (jnanam), bliss (ananda), and infiniteness (anantam) he has kalyanagunas or hosts of auspicious qualities. He is both the upadana karana and nimita karana. example a spider which weaves a wonderful web out of the material constituting its own body, Iswara too creates the universe with chit and achit which are inseperable from him, constituting his body, it is only the prakara the modes or attributes of chit and achit that change.
His form is that of suddha sattva radiant of incomparable splendor supremely beautiful and enchanting. he is the universal saviour.
The relation that exists between the chit and achit on one side and iswara on the other is what Visistadvaita is made up of. This is the principle feature of Sri Ramanuja's Visitadvaitic thought.
The six things that should be known are the five truths or arthapanchakas and the relationship of soul and body.
It is necessary to root out the delusion that the body is the atma and that the jiva is independent of the lord which are great obstacles for moksha.
The jivathma is neither a God nor a man
The following from Ramanuja.org.
I. TAMIL POETIC WORKS
To download this collection of poems, click here for the DOS version (zipped) or here for the Unix version (tarred and gzipped).
II. SANSKRIT
Philosophical Works
Poetic Works
III. PRAKRIT
IV. MANIPRAVALA WORKS
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