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Sri Ràmànujàcàrya (III) (In Honour of His 1,000Th Birth Anniversary)

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Sri Ràmànujàcàrya (III) (In Honour of His 1,000Th Birth Anniversary) PRAVRAJIKA SHUDDHATMAPRANA RELIGION AND PHILOSOPHY Sri Ràmànujàcàrya (III) (In Honour of His 1,000th Birth Anniversary) PRAVRAJIKA SHUDDHATMAPRANA àmànuja then resumed giving regular fulfilling the second of the promises classes in the temple on the hymns of Ràmànuja made to Yàmuna. In this Rthe âlvàrs, but unfortunately no commentary, generally referred to as The Six notes of them were left. However, one of Thousand, Pillan ‘records the interpretations Ràmànuja’s disciples, Tirukkurukaippiran of several àcàryas, including Ràmànuja. It Pillan (generally known as Pillan, or includes several stories connecting the verse Kurukesa), who was a cousin of Ràmànuja, with Ràmànuja or an incident involving was asked by ‘all the preceptors’ to request him.’43 Moreover, ‘in many places he [Pillan] Ràmànuja to write a commentary on the also interweaves long phrases of devotion works of the âlvàrs ‘so that the inner from Ràmànuja’s works.’44 Most of the later meaning is made manifest’. Accordingly, commentators based their commentaries on Pillan humbly approached Ràmànuja at an Pillan’s. assembly one day and said: There is a beautiful story that explains You have graciously [composed] the Sri- how Pillan became known as the spiritual bhàshya, and after a victorious expedition son of Ràmànuja: ‘Once Yatisvara the philosophy (darshana) has been firmly [Ràmànuja] was near the monastery, established. Could you now comment on the contemplating the meaning of the Tiruvaimoli and other divine works (divya- Prabandha [ie, the works of the âlvàrs— prabandham) of the âlvàrs and thus protect most likely a verse from the Prabandha]. them? Utaiyavar [Ràmànuja] thought about Purna’s son [Pillan] was thinking of the this and then commanded Pillan, If we [same] meaning and, seeing Yatisvara, told [meaning, himself] do a commentary on the him about it. Yatisa was startled that [Pillan] ‘graciously said words,’ those of dull knew the meaning he was thinking about. intellect may think that there is only this [limited] meaning. This is improper; the Then he said, “This is the greatness of songs of the âlvàrs will increase according Nàtha’s clan!” He embraced [Pillan] and to the understanding of each person. said, “You are my spiritual son [jnàna- Therefore it may seem as if I have created a putra].”’45 In other places Pillan is known as boundary for the ‘graciously said words.’ Ràmànuja’s mànasa-putra, his son of the You [referring to Pillan] do a commentary in mind, and his sandals [servant]. the same manner [or in some way] on the Ràmànuja’s third promise made to 42 Tiruvaimoli. Yàmuna at his death—that is, to honour the In this way, the first commentary on memory of the sages Paràshara and Vyàsa— Nammàlvàr’s Tiruvaimoli was written, thus was fulfilled through Kuresha and Andàl. 6 Bulletin of the Ramakrishna Mission Institute of Culture July 2017 SRI RâMâNUJâCâRYA (III) (IN HONOUR OF HIS 1,000TH BIRTH ANNIVERSARY) According to the Koil Olugu: Once it was influence, and wanted to force him to raining heavily all day and night, and convert to Shaivism. As this incident Kuresha could not go out to beg for alms, as happened around 1100 AD, Kulothunga I he normally did then. That night, when his would have been the only possible Chola wife, Andàl, heard the temple bell ring, king at that time. However, records from the indicating that the Lord’s night food was Srirangam temple show that the Chola kings, being offered in the temple, she mentally including Kulothunga I, gave many gifts and complained to the Lord, saying that while endowments to the Srirangam temple and He was eating, Kuresha was starving. Soon other Vishnu temples, as well as to Shiva after, a temple servant came to their door temples. And so did some of Kulothunga I’s with offered food from the temple. Kuresha own officers. Thus, the story of his extreme suspected that Andàl had something to do fanaticism is cast in doubt. But there seems with this, and he asked her about it. Andàl to be no doubt that Ràmànuja was forced to then admitted she had mentally complained flee at this time for some reason. According to the Lord. ‘[Kuresha] gave two parts of the to Hari Rao: ‘The Chola monarchs of this prasadam to his wife and took one part period were, as a rule, tolerant and they himself. As a result Andàl conceived and extended their patronage to Shaiva and after ten months gave birth to two male Vaishnava shrines. However, the possibility children.’46 For the rest of their lives, the two of this general rule of toleration having been boys were honoured as Lord Ranganàtha’s broken on a particular occasion need not be own sons. ruled out.’47It is said that the family deity of Ràmànuja was delighted to hear the the Chola kings was Nataràja Shiva. news, and when it was time for the babies to There is a clue, however, in one event be named, he came to Kuresha’s house with that happened right after the king’s death. Embar and gave them the names Paràshara Apparently, immediately after Ràmànuja Bhattar and Vedavyàsa Bhattar (also known fled Srirangam, Kulothunga I took control of as Srirama Pillai). Paràshara Bhattar (usually the Srirangam temple. Then, according to referred to as Bhattar) later became, the Koil Olugu, after Kulothunga I’s death, according to the Tengalais Srivaishnavite his son and successor Vikrama Chola, with branch, the leader of the Srivaishnavas after the approval of the Chera and Pàndya kings, Ràmànuja’s and Embar’s passing away. came to Srirangam and returned the control (According to the Vadagalais branch, Pillan of the temple back to Ràmànuja. The Koil became the next leader.) Olugu states: In exile The Chola made consultations with the Some time after Kuresha’s sons were Chera and the Pandya [kings] in the born, Ràmànuja was forced to flee following manner: ‘The ancients, with the Srirangam with a few disciples and live in idea that lords and kings should not investigate into the temple endowments and exile for twelve years. According to the Koil the like, had left them under the control of Olugu and other biographies, a fanatical the brahmins. Even now we have witnessed Shaivite king of the time, Kulothunga I the sufferings which my father underwent (known as Krimikantha, the ‘worm-necked’, having become a bad old man. Now I shall by the Srivaishnavas), feared Ràmànuja’s call back Udayavar [Ràmànuja], and in your Bulletin of the Ramakrishna Mission Institute of Culture July 2017 7 PRAVRAJIKA SHUDDHATMAPRANA presence, shall give away the management it does not seem that he did this to any other of the temple to him, severing my Vaishnava temple. It seems more likely that connection with it.’ . the king had a personal grudge against [After sending a messenger to bring Ràmànuja. Perhaps Ràmànuja offended him Ràmànuja back,] Kulottunga Chola in some way, so he wanted to take revenge [actually, Vikrama Chola] came to by removing him. These are just some Srirangam and, making obeisance to Emberumanar [Ràmànuja], entirely parted thoughts I am throwing out. After a thousand with his authority over the temple in his years, it is anybody’s guess as to what really [Ràmànuja’s] favour, giving him the deed of happened. But there is no doubt that gift and sanctifying it with ‘pouring of Ràmànuja had to flee and live in exile for water.’ He then begged that he be enlisted twelve years. among the shishyas of Udayavar, who With a few minor differences, the willingly attached him to Andan following is the story according to most [Dàsharathi] and made him execute a deed accounts: When some messengers from the of gift giving away the sacred shrine of king came to Srirangam to meet Ràmànuja, Srirangam to Andan and caused these details to be inscribed on the Aryabhattal Kuresha suspected something was wrong. gateway.48 He sent word to Ràmànuja to leave, and he himself put on the ochre robes of a monk First of all, we should note that the said and told the men he was Ràmànuja. There inscription on ‘the Aryabhattal gateway’ has was no doubt that it was in the interest of the never been found, so historians have whole Srivaishnava community that doubted this story. However, they also Ràmànuja remain safe, so he was at last concede that it could have been destroyed, or persuaded to flee. As the messengers took removed later while making repairs. Here we Kuresha away to see the king, Mahàpurna should also note that major repairs and decided to go with him. renovation work had to be done all over the When they arrived at the palace, temple after the destruction and occupation Kuresha’s disciple Naluran was there as an of the temple by Muslim troops in the 14th officer of the court, and he informed the century, and also after the occupation of the king that the man in the ochre robes was temple and damage done by the French actually Kuresha, and not Ràmànuja. Some troops in the 18th century. If this story of the say that Naluran was a spy when he became Aryabhattal gateway is true, it could a disciple of Kuresha. But whether or not possibly give an explanation as to why this is true, Kuresha understood that Naluran Kulothunga I, who made gifts to the was in on the plot to bring Ràmànuja to the Srirangam temple, would want to remove court, and this pained him deeply. Except for Ràmànuja. his terrible grief over his separation from It seems, according to this story, that the Ràmànuja, this betrayal by Naluran would king wanted control over this particular pain Kuresha more than anything else that temple.
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