Clooney

Source: TW

Rāmānuja’s Nityagrantham (“Manual of Daily Worship”): A Translation
Francis X. Clooney

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Translator’s Preface

Rāmānuja (1017–1137) was a philosopher and theologian; a saint and mystic, a lover of God; a proponent of the harmony of Tamil and Sanskrit traditions; and a premier leader of the South Indian Hindu Śrīvaiṣṇava community and a reformer of its ritual practices. Nine works are attributed to him:

• 1. Vedārtha-saṃgraha, on the right interpretation of the Upaniṣads and the right use of them in the theological and spiritual practice of the devotee;
• 2. the Gītā-bhāṣya, commentary on the Bhagavad Gītā;
• 3. the Śrī-bhāṣya, commentary on the Brahmasūtras;
• 4–5) the Vedānta-dīpā and the Vedāntasāra (summaries of Rāmānuja’s reading the Brahmasūtras);
• (6–8) three long prose prayers of surrender to Nārāyaṇa with the Goddess Śrī—
  • surrender to God within oneself: Śaraṇāgati-gadya,
  • surrender at the temple: Śrīraṅga-gadya, and
  • surrender eschatologically, in heaven: Śrīvaikuṇṭha-gadya; and
• 9. the Nitya-grantham or Nityam.

Anne-Marie Esnoul published a French translation of the Nityam in 1972. This, the last, least studied of Rāmānuja’s works, is the text translated here into English. This is, I believe, the first full English translation.

In an essay, Robert C. Lester (1966)¹ disputed Rāmānuja’s authorship of the Gadyatraya, and by extension the Nityam (though he does not study it in his essay), due to style, terminology, and theological content.

Today’s scholars have remained neutral regarding authorship. While Lester’s points have merited and received due consideration, they are not decisive. There seems to be no convincing reason not to accept the very ancient and consistent attribution of the Gadyas and the Nityam to Rāmānuja. Indeed, very early Śrīvaiṣṇava records count the Gadyas and the Nityam among the master’s works. For example, āndhrapūrṇa’s Yatirājavaibhavam mentions the Gadyas and Nityam in verses 73 and 74:

Then, once on the (day of the) Uttaraphālguni asterism in the Phālguna month, the lord of ascetics (Rāmānuja) with joy took refuge with Raṇganāyikā and Raṇganātha who had been bathed (in the sacred waters), and he uttered the Gadyatraya. By his composition called the Nityam Yatirāja taught the service to be undertaken till the end of one’s life by one who has understood reality by means of the Bhāṣya and other texts, who has surrendered himself to the Lord of Śrī by the Gadyas, and whose every activity is focused on Him.²

My premise then is that the Nityam is properly understood, appreciated, and to be accounted for as Rāmānuja’s own work, in keeping with tradition and in the absence of any compelling argument against his authorship.

The Nityam is a ritual text indebted to the Vaiṣṇava Hindu theological-ritual tradition obscurely known as Pāñcarātra (“Of the Five Nights”). It follows many standard ritual practices of that tradition, involving the recitation of mantras, offerings of honorific objects (water, incense, flowers, etc.) to the Lord, enactments of morning ablutions, the donning of fresh garments, food offerings, as well as invocations of the many lesser beings in the Lord’s heavenly court within a Vaiṣṇava cosmological frame. Distinctive to the Nityam are the moments of intense meditation, the meditative assertion that the Lord alone is the true agent of the worship (while the worshiper is merely the instrument), and the ideal of worship as service seeking no reward in return.³

In the Nityam Rāmānuja describes very concisely and intensely a fundamental aspect of the way of life of the paramaikānti, the bhagavatkaiṃkaryaikarati, the person who is single-mindedly focused on the Highest and whose sole pleasure lies in service of the Lord.

Despite its complexity, the Nityam manifests a clear structure. In my outline, I have divided it into three major parts.

Part One, “Routine Preparations, Recollection of the Act of Taking Refuge, and Interior Preparations” (six sections), prescribes

• routine purifications of the self and the place of yāga and pūjā;
• a recollection of one’s already accomplished taking of refuge;
• a recitation of the prayer of refuge from the Śaraṇāgatigadyam;
• for the sake of the yāga to follow, the mental dissolution and recreation of oneself, bodily and spiritually;
• and further preparation for the pūjā that will follow.

Part Two, “Yāga: Contemplative Ascent to the Lord’s Heaven, and Return” (five sections), details the contemplative worship (yāga), which may be best conceived of as an ascent that traverses the Lord’s universe up to his feet, a path marked by many acts of obeisance and many mantras, and then a similar descent to the place where personal worship is to occur.

Finally, Part Three, “Pūjā: Intimate Worship of the Lord” (eight sections), undertakes the day’s intimate worship of the Lord in the actions of pūjā,

• including the bath,
• the meal, and
• a sharing of the Lord’s prasādam with ācārya and the community.

While commentaries call this “external” worship, it may likewise be conceived of as an interior practice.

Intermingled with these practices, particularly in Part Two, we find the repeated recitation of mantras. Most important, though never actually given, is the “root mantra” (mūla-mantra), oṃ namo nārāyaṇāya (Oṁ, obeisance to Nārāyaṇa).

The recollection of the performer’s original act of taking refuge (śaraṇāgati) establishes this performer as paramaikānti. At the end (Section XX), this performer reaffirms this act of taking refuge that has already and definitively been performed. Consequently too, and in accord with the theology of taking refuge, the performer cannot but assert that the Lord alone is the real agent of worship (sections II, V, VII, and XVIII). The practice and faith fundamental to the tradition is thus presented in a way that it is repeatedly affirmed, reenacted on a daily basis in the context of worship.

Much can be said about the place of the Nityam in the context of Rāmānuja’s other eight works, and I have begun to write about this contextualization elsewhere.⁴

We can see in the Nityam the exemplary daily practice of the person who has taken refuge and who has imbibed the intellectual and spiritual wisdom of Rāmānuja’s other works. From the vantage point of the Nityam, we are given a clear sense of what those other works are for, where they are heading when rightly understood, appropriated, and internalized. Of course, the Nityam stands in a special relationship to the Śaraṇāgatigadya, which is quoted in Section IV of the Nityam. It seems to serve as the frame or channel within which that passionate prayer can be located, so that it can be repeated over and again with a passion and force that does not diminish over time. For Rāmānuja, the best religious thinking, the best theology, smoothly overflows into practice, lived out in an ideal manner.

For Śrīvaiṣṇavas, whether it be literally practiced or not on a daily basis, the Nityam offers a powerful reinforcement of the original act of taking refuge, contemplated and reenacted on the cosmic stage, so to speak, yet too in the intimacy of daily, close-up worship. For interested readers from outside the Śrīvaiṣṇava tradition, it is an intense, practical introduction into Rāmānuja’s intellectual and spiritual world. If read attentively, Nityam will also affect how we think of Rāmānuja as Vedāntin, since it shows us new dimensions of him as a pious practitioner, whose intellectual production is in the service of spiritual and moral practices. For all of us, it is a key that (re)opens the works of this familiar thinker from a fresh angle, showing the trajectory of his works toward praise and worship as the regular way of life of the devotee who understands tradition properly and wholeheartedly.

I have consulted Anne-Marie Esnoul’s 1972 French translation of the Nityagrantham, the very thorough and clear 2009 Sanskrit Vivṛti by N. S. Ramabhadracharya, the 2010 Tamil edition with Tamil elaboration by N. S. Krishna Ayyangar Swami, the 2014 English-language gist of the Nityam by K. R. Krishnaswami, and the 2017 Tamil translation by M. A. Venkatakrishnan.⁵

I have followed Marion Rastelli in using the 1956 edition by P. B. Annangarachariar, and I have also consulted the 1971 edition which incorporates some corrections. The parenthetical numbers appearing throughout the text as the end of some sections of the Sanskrit—(1), (2) etc.—are from that edition. The Roman numerals prefixed to various sections—I, II, III—are my own additions based on my sense of the whole and in the hope of making clearer the structure of the worship.⁶

This is not a critical edition, even if I have consulted various editions of the text, and on a very few occasions felt it prudent to emend the text in places. My goal has rather been to offer a fairly literal translation that makes Rāmānuja’s ritual, devotional, and theological masterpiece— his Vedānta in action— accessible to a much wider audience than has been possible until now. I will, of course, welcome the suggestions and corrections of scholars. Readability, with respect to both the Sanskrit and the English, has therefore been a goal. In my rendering of Sanskrit I have similarly sought to make the reading easier, by the addition of hyphens throughout. To the same end, in the translation I have often broken very long sentences into smaller ones. My hope, in the end, is to have made a contribution to our understanding of Rāmānuja by this translation, and thus to honor his memory just after the one thousandth anniversary of his birth.

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Table of Contents

• I. The Purpose of the Nityam: The Daily Practice of the Person Who Has Already Taken Refuge.

Part One: Routine Preparations, Recollection of the Act of Taking Refuge, and Interior Preparations

• II. Routine Preparations
• III. Preparation of the Place of Worship
• IV. Recollection of Taking Refuge, with the Recitation of the Prayer of Refuge from the Śaraṇāgatigadyam
• V. Interior Preparation for Personal Worship (Pūjā)
• VI. Preparation of the Worshiper’s Body by the Dissolution of the Old Body and the Creation of the New Body
• VII. Preparations for Personal Worship

Part Two: Yāga: Contemplative Ascent to the Lord’s Heaven, and Return

• VIII. First Invocation of the Lord and His Retinue: Ascending from the Foundations
• IX. Mental Representation of the Lord, and the Prayer that He be Present up to the End of the Worship
• X. An Option Regarding Place
• XI. Second Invocation of the Lord and His Retinue: Contemplative Descent from the Celestial Realm to the Earthly Place of Worship
• XII. Another Option Regarding Place

Part Three: Pūjā: Intimate Worship of the Lord

• XIII. The Beginning of the Intimate Worship (Pūjā) of the Lord XIV. The Lord’s Bath
• XV. Preparations for the Lord’s Meal
• XVI. The Lord’s Meal
• XVII. Ensuring the Lord’s Satisfaction
• XVIII. Meditation on the Lord’s Exclusive Agency in the Worship
• XIX. Offerings to the Teacher and the Community
• XX. A Final Taking of Refuge and the Conclusion of the Worship
• Appendix: The Prayer from the “Prose Prayer of Taking Refuge” (Śaraṇāgatigadyam) Indicated by Rāmānuja in Section IV of the Nityam

Text

atha paramaikāntino7 bhagavad-ārādhana(prayoga)ṁ vakṣye (1)

bhagavatkaiṁkaryaikaratiḥ paramaikāntī bhūtvā

“bhagavān eva svaśeṣabhūtena mayā svakīyair eva kalyāṇatamair aupacārika sāṁsparśika-ābhyavahārikair8 bhogair akhila-parijana-paricchada-anvitaṁ svātmānaṁ prītaṁ kārayitum upakramata” iti anusaṁdhāya,

tīrthaṁ gatvā, śucau deśe pādau prakṣālya ācamya, tīraṁ saṁśodhya, śucau deśe mūlamantreṇa mr̥dam ādāya, dvidhā kr̥tvā śodhitatīre nidhāya, ekenādhikabhāgena dehamala-prakṣālanaṁ kr̥tvā, nimajjya, ācamya,

prāṇāyāma-trayam kr̥tvā āsīno bhagavantaṁ dhyāyan, anyaṁ mr̥dbhāgam ādāya vāmapāṇitale tridhā kr̥tya, pr̥thakpr̥thak samprokṣya abhimantrya ekena digbandhanam astramantreṇa kuryāt. (2)

anyena tīrthasya pīṭham, itareṇa gātrānulepanam. (3–4)

tataḥ pāṇī prakṣālya udakāñjalim ādāya tīrthasya arghyam utkṣipya bhagavadvāmapāda-aṇguṣṭha-vinissr̥ta-gaṇgājalaṁ saṁkalpita-pīṭhe āvāhya, arghyaṁ datvā, mūlamantreṇa udakam abhimantrya, udakāñjalim ādāya, saptakr̥tvo ’bhimantrya svamūrdhani siñcet. (5) evaṁ triḥ pañcakr̥tvaḥ saptakr̥tvo vā.

(6) dakṣiṇena pāṇinā jalam ādāya abhimantrya pītvā ācamya svātmānaṁ (sam)prokṣya pariṣicya tīrthe nimagno bhagavat-pāda-āravinda vinyasta-śirasko yāvacchakti mūlamantraṁ japitvā,

uttīrya śukla-vastra-dharo dhr̥tottarīyaś (ca) ācamya, ūrdhvapuṇḍrāṁs tat-tan mantreṇa dhārayitvā, bhagavantam anusmr̥tya, tattanmantreṇa bhagavat paryanta-abhidhāyinā mūlamantreṇa ca jalaṁ pitvā, ācamya, prokṣya, pariṣicya, udakāñjaliṁ bhagavatpādayor nikṣipya, prāṇān āyamya, bhagavantaṁ dhyātvā, aṣṭottaraśataṁ mūlamantram āvartya, parikramya, namaskr̥tya, ādhāra-śakti-ādi-pr̥thivyantaṁ tarpayitvā, śrīvaikuṇṭha-ādi pāriṣadāntaṁ tarpayitvā, devān r̥ṣīn pitr̥̄n bhagavadātmakān dhyātvā saṁtarpya, vastraṁ śucau deśe sampīḍya, ācamya, āvāhitatīrthaṁ mūlamantreṇa ātmani samāhr̥tya, yāgabhūmiṁ gacchet. (7)

suprakṣālitapāṇipādaḥ svācāntaḥ śucau deśe ’timanohare niśśabde bhuvaṁ saṁgr̥hya, tāṁ śoṣaṇādibhir viśodhya, guruparamparayā paramaguruṁ bhagavantam upa-gamya,14 tam eva prāpyatvena prāpakatvena aniṣṭa nivārakatvena iṣṭaprāpakatvena ca yathā-avasthita-svarūpa-rūpa-guṇa vibhūti-līlā-upakaraṇa-vistāram anusaṁdhāya, 15

tam eva śaraṇam upagacched akhila iti ādinā (8)

evaṁ śaraṇam upagamya tatprasāda-upabr̥ṁhita-manovr̥ttiḥ tam eva bhagavantaṁ sarveśvareśvaram ātmanas svāmitvena anusaṁdhāya, atyartha priya-avirata-viśadatama-pratyakṣa-rūpa-anudhyānena dhyāyan āsīta. (9)

tatas tad-anubhava-janita-atimātra-prīti-kārita-paripūrṇa-kaiṁkarya-rūpa-pūjām ārabheta. (10)

“bhagavān eva sva-niyāmya-svarūpa-sthiti-pravr̥tti-svaśeṣatā-ekarasena anena ātmanā svakīyaiś ca dehendriyāntaḥkaraṇaiḥ svakīya-kalyāṇatama-dravya mayān aupacārika-saṁsparśika-abhyavahārika-ādi-samastabhogān atiprabhūtān atisamagrān atipriyatamān atyanta-bhakti-kr̥tān akhila-parijana paricchada-anvitāya svasmai svaprītaye svayam eva pratipādayitum upakramata” iti anusaṁdhāya,20

svadehe pañca-upaniṣanmantrān saṁhārakrameṇa nyasya, prāṇāyāmenaikena dakṣiṇena pāṇinā nābhideśe mūlamantraṁ nyasya,

mantrodbhūta-caṇḍavāyu-āpyāyita-nābhīdeśa-stha-vāyunā śarīram antarbahiś ca sarvatattvamayaṁ tattvakrameṇa viśoṣya,

punar api prāṇāyāmenaikena hr̥ddeśe mūlamantraṁ nyasya, mantrodbhūta cakrāgnijvālā-upabr̥ṁhita-jāṭharāgninā dagdhvā tattat-samaṣṭi-pralīna sarvatattva-sarvakilbiṣa-sarvājñāna-tadvāsano bhūtvā,

bhagavaddakṣiṇapādāṇguṣṭhe mūlamantreṇa svātmānaṁ praveśayet. (11)

apareṇa prāṇāyāmena bhagavat-prasādena bhagavat-kiṁkaratva-yogyatām āpādya, tasmād ādāya, tad-vāmapāda-aṇguṣṭhād adhastān mūlamantreṇa ātmānaṁ vinyasya, deva-vāmapāda-aṇguṣṭha-nakha-ś¯ta ı ¯ṁśu-maṇḍalanirgalad divyāmr̥ta-rasair ātmānam abhisiñcet

evaṁ abhiṣicya, bhagavatprasādena tadamr̥tamayaṁ sarvakaiṁkaryamanoharaṁ sarvakaiṁkaryayogyaṁ śarīraṁ labdhvā,

tasmin śarīre pañcopaniṣanmantrān, sr̥ṣṭikrameṇa vinyasyet. (12)

oṁ ṣāṁ +++(ṣauṁ ity anyatra)+++ namaḥ parāya parameṣṭhyātmane namaḥ iti mūrdhni spr̥śet. (13) oṁ yāṁ namaḥ parāya puruṣātmane nama iti nāsāgre, (14) oṁ rāṁ namaḥ parāya viśvātmane nama iti hr̥daye, (15) oṁ vāṁ namaḥ parāya nivr̥ttyātmane nama iti guhye, (16) oṁ lāṁ namaḥ parāya sarvātmane nama iti pādayoḥ,25 (17)

evaṁ nyāsaṁ kurvaṁs tattacchaktimayam udbhūtadehaṁ dhyāyet. (18)

punar api prāṇāyāmenaikena bhagavadvāmapāda-aṇguṣṭha-vinissr̥ta-amr̥ta dhārayā ātmānam abhiṣicya kr̥talāñchano dhr̥tordhvapuṇḍro bhagavadyāgam ārabheta. (19)

“bhagavān eva sarvaṁ kārayati” iti pūrvavat dhyātvā, hr̥dyāgaṁ kr̥tvā, sambhārān sambhr̥tya ātmano vāmapārśve jalakumbhe toyam utpūrya, gandhapuṣpayutaṁ kr̥tvā, saptakr̥tvo ’bhimantrya, viśoṣya, dagdhvā, divyāmr̥tatoyam utpādya, astramantreṇa rakṣāṁ kr̥tvā, surabhimudrāṁ pradarśya, anyāni pūjādravyāṇi ātmano dakṣiṇapārśve nidhāya, ātmanaḥ puratas svāstīrṇe pīṭhe krameṇa agneyādikoṇeṣu arghya-pādya-ācamanīya snānīyapātrāṇi nidhāya, astramantreṇa prakṣālya, śoṣaṇādinā pātrāṇi viśodhya, saṁskr̥tatoyena tāni ca pūrayitvā, arghyapātre gandhapuṣpakuśāgrākṣa-tādīni nikṣipet. (20)

dūrvāṁ viṣṇuparṇ¯mı˙ śyāmākaṁ padmakaṁ pādyapātre (21) elālavaṇgatakkolalāmajjakajātīpuṣpāṇi ācamanīye (22) dve haridre murā- śaileya-takkola-jaṭāmāṁsī-malayaja-gandha-campaka-puṣpāṇi snānīye siddhārthakādīni snānīye. (23)

anyasmin pātre sarvārthatoyaṁ saṁkalpya tato ’rghyapātraṁ pāṇinā spr̥ṣṭvā, mūlamantreṇa abhimantrya, oṁ namo bhagavate ’rghyaṁ parikalpayāmi iti arghyaṁ parikalpayet. (24) evaṁ pādyaṁ parikalpayāmi iti pādyam, (25) ācamanīyaṁ parikalpayāmi iti ācamanīyam, (26) snānīyaṁ parikalpayāmi iti snānīyam, (27) śuddhodakaṁ parikalpayāmi iti śuddhodakam, (28)

tato ’rghyajalāt jalam anyena pātreṇa ādāya yāgabhūmiṁ sarvāṇi yāgadravyāṇi ātmanāṁ ca pratyekaṁ prokṣya āsanaṁ parikalpayet. (29)

oṁ ādhāraśaktyai namaḥ,
oṁ mūlaprakr̥tyai namaḥ,
oṁ akhilajagadādhārāya kūrmarūpiṇe nārāyaṇāya namaḥ,
oṁ bhagavate ’nantāya nāgarājāya namaḥ,
oṁ [bhūṁ] bhūmyai namaḥ iti
yathāsthānam upari upari dhyātvā praṇamya,

oṁ śrīvaikuṇṭhāya divyalokāya namaḥ iti divyalokaṁ praṇamya, oṁ śrīvaikuṇṭhāya divyajanapadāya namaḥ iti divyajanapadaṁ praṇamya, oṁ śrīvaikuṇṭhāya divyanagarāya namaḥ iti divyanagaraṁ praṇamya, oṁ śrīvaikuṇṭhāya divyavimānāya namaḥ iti divyavimānaṁ praṇamya, oṁ ānandamayāya divyamaṇṭaparatnāya namaḥ iti maṇṭapa-ratnaṁ praṇamya, tasmin anantāya [nāgarājāya] namaḥ iti āstaraṇam praṇamya,

tasminn upari, oṁ dharmāya namaḥ iti āgneyyāṁ pādaṁ vinyasya, oṁ jñānāya namaḥ iti nairr̥tyām, oṁ vairāgyāya namaḥ iti vāyavyām, oṁ aiśvaryāya namaḥ iti aiśānyām,

oṁ adharmāya namaḥ iti prācyāṁ gātraṁ vinyasya, oṁ ajñānāya namaḥ iti dakṣiṇasyām, oṁ avairāgyāya namaḥ iti pratīcyām, oṁ anaiśvaryāya namaḥ iti uttarasyām,

ebhiḥ paricchinna-tanuṁ pīṭhabhūtaṁ sadātmakam anantaṁ vinyasya,
paścāt sarvakāryonmukhaṁ vibhum anantam oṁ anantāya namaḥiti vinyasya, tasminn upari oṁ padmāya namaḥ iti padmaṁ vinyasya,32 tatpūrvapatre oṁ vimalāyai (cāmarahastāyai) namaḥ iti vimalāṁ cāmarahastāṁ vinyasya,

tata ārabhya prādakṣiṇyena īśānāntaṁ patreṣu oṁ utkarṣiṇyai cāmarahastāyai namaḥ, oṁ jñānāyai cāmarahastāyai namaḥ, oṁ kriyāyai cāmarahastāyai namaḥ oṁ yogāyai cāmarahastāyai namaḥ, oṁ prahvyai cāmarahastāyai namaḥ, oṁ satyāyai cāmarahastāyai namaḥ, oṁ ¯sı´ānāyai cāmarahastāyai namaḥ iti sapta śaktīś cāmarahastā vinyasya,

oṁ anugrahāyai cāmarahastāyai namaḥ iti karṇikāpūrvabhāge ’nugrahāṁ cāmarahastāṁ vinyasya,

oṁ jagatprakr̥taye yogapīṭhāya namaḥ iti yogapīṭhaṁ vinyasya, oṁ divyāya yogaparyaṇkāya namaḥ iti divyayogaparyaṇkaṁ vinyasya, tasminn anantaṁ nāgarājaṁ sahasraphaṇāśobhitam oṁ anantāya nāgarājāya namaḥ iti vinyasya, oṁ anantāya namaḥ iti purataḥ pādapīṭhaṁ vinyasya,

sarvāṇi ādhāraśaktyādīni pīṭhāntāni tattvāni pratyekaṁ gandhapuṣpadhūpadīpair abhyarcya, sarvaparivārāṇāṁ tattatsthāne padmāsanāni saṁkalpya, anantagaruḍaviṣvaksenānāṁ sapīṭhakaṁ padmaṁ vinyasya, sarvataḥ puṣpākṣatādīni vikīrya, yogapīṭhasya paścimottaradigbhāge oṁ asmadgurubhyo namaḥ iti gurūn gandhapuṣpadhūpadīpais sampūjya, praṇamya anujñāpya bhagavatyāgam ārabheta. (30)

kalpite nāgabhoge samāsīnaṁ bhagavantaṁ nārāyaṇaṁ puṇḍarīka dala-amalā-yatākṣaṁ kirīṭahāra-keyūra-kaṭaka-ādi-sarvabhūṣaṇair bhūṣitaṁ ākuñcitadakṣiṇapādaṁ prasāritavāmapādaṁ jānunyasta prasāritadakṣiṇabhujaṁ nāgabhoge vinyastavāmabhujam ūrdhvabhujadvayena śaṇkhacakradharaṁ
sarveṣāṁ sr̥ṣṭi-sthiti-pralaya hetubhūtam
añjanābhaṁ kaustubhena virājamānaṁ cakāsatam udagra prabuddha-sphurad-apūrva-ācintya-parama-sattva-pañca-śakti-maya vigrahaṁ pañcopaniṣadair dhyātvā,

ārādhanābhimukho bhava iti mūlamantreṇa prārthya, mūlamantreṇa daṇḍavat praṇamya, utthāya, svāgataṁ nivedya, yāvad ārādhanasamāpti sānnidhyayācanaṁ kuryāt. (31)

anyatra svābhimatadeśe pūjā ced evam āvāhanam mantrayogas samāhvānaṁ karapuṣpopadarśanam | bimbopaveśanaṁ caiva yogavigrahacintanam || praṇāmaś ca samutthānaṁ svāgataṁ puṣpam eva ca | sānnidhyayācanaṁ ceti tatrāhvānasya satkriyāḥ ||35 (32)

tato bhagavantaṁ praṇamya dakṣiṇataḥ, oṁ śrīṁ śriyai nama iti śriyam āvāhya praṇamya vāmataḥ oṁ bhūṁ bhūmyai nama iti bhuvam āvāhya tatraiva, oṁ nīṁ nīlāyai nama iti nīlām āvāhya, oṁ kirīṭāya makuṭādhipataye nama iti upari bhagavataḥ paścimapārśve caturbāhuṁ caturvaktraṁ kr̥tāñjalipuṭaṁ mūrdhni bhagavatkirīṭaṁ dhārayantaṁ kirīṭākhyadivyapuruṣaṁ praṇamya,

evam eva
oṁ kirīṭamālyāya āpīḍakātmane nama iti āpīḍakaṁ tatraiva purastāt praṇamya, oṁ dakṣiṇakuṇḍalāya makarātmane nama iti dakṣiṇakuṇḍalaṁ dakṣiṇataḥ praṇamya, oṁ vāmakuṇḍalāya makarātmane nama iti vāmakuṇḍalaṁ vāmataḥ praṇamya, oṁ vaijayantyai vanamālāyai nama iti vaijayantīṁ purataḥ praṇamya, oṁ śrīmattulasyai nama iti tulasīṁ devīṁ purataḥ praṇamya, oṁ śrīvatsāya śrīnivāsāya nama iti śrīvatsaṁ purataḥ praṇamya, oṁ hārāya sarvābharaṇādhipataye nama iti hāraṁ purataḥ praṇamya, oṁ śrīkaustubhāya sarvaratnādhipataye nama iti kaustubhaṁ purataḥpraṇamya, oṁ kāñcīguṇojjvalāya divya-pītāmbarāya nama iti pītāmbaraṁ purataḥ praṇamya, oṁ sarvebhyo bhagavadbhūṣaṇebhyo nama iti sarvabhūṣaṇāni sarvataḥ praṇamya, oṁ sudarśanāya hetirājāya nama iti sudarśanātmānaṁ raktavarṇaṁ raktane traṁ (dvi) caturbhujaṁ kr̥tāñjalipuṭaṁ bhagavantam ālokayantaṁ taddarśana-ānanda-br̥ṁhitamukhaṁ mūrdhni bhagavaccakraṁ dhārayan taṁ dakṣiṇataḥ praṇamya,

tatraiva oṁ nandakāya khaḍgādhipataye nama iti nandakātmānaṁ śirasi bhagavatkhaḍgaṁ dhārayantaṁ tatraiva praṇamya, oṁ padmāya nama iti padmātmānaṁ śirasi padmaṁ dhārayantaṁ praṇamya, oṁ pāñcajanyāya śaṇkhādhipataye nama iti śaṇkhātmānaṁ śvetavarṇaṁ raktanetraṁ dvibhujaṁ kr̥tāñjalipuṭaṁ śirasi bhagavacchaṇkhaṁ dhārayantaṁ vāmataḥ praṇamya, tatraiva oṁ kaumodakyai gadādhipataye nama iti gadāṁ devīṁ praṇamya, tatraiva oṁ śārṇgāya cāpādhipataye nama iti śārṇgātmānaṁ praṇamya, oṁ sarvebhyo bhagavaddivyāyudhebhyo nama iti sarvāṇi bhagavadāyudhāni paritaḥ praṇamya, oṁ sarvābhyo bhagavatpādāravindasaṁvāhinībhyo nama iti divyapādāravindasaṁ-vāhinīs samantataḥ praṇamya,

oṁ anantāya nāgarājāya iti pr̥ṣṭhato ’nantaṁ nāgarājaṁ bhagavantaṁ caturbhujaṁ hala-musala dharaṁ kr̥tāñjalipuṭaṁ phaṇāmaṇi-sahasra-maṇḍitottamāṇgaṁ bhagavantam ālokayantaṁ bhagavat 38darśanānandabr̥ṁhitasarvagātraṁ dhyātvā praṇamya,

oṁ sarvebhyo bhagavatparijanebhyo nama iti anukta-anantaparijanān samantataḥ praṇamya, oṁ bhagavatpādukābhyāṁ nama iti bhagavatpāduke purataḥ praṇamya, oṁ sarvebhyo bhagavatparicchadebhyo nama iti sarvaparicchadān samantataḥ praṇamya, oṁ vainateyāya nama iti agrato bhagavato bhagavantaṁ vainateyaṁ āsīnaṁ dvibhujaṁ kr̥tāñjalipuṭaṁ dhyātvā praṇamya,

oṁ namo bhagavate viṣvaksenāya iti bhagavataḥ prāg uttarapārśve dakṣiṇābhimukhaṁ bhagavantaṁ viṣvaksenam āsīnaṁ caturbhujaṁ śaṇkha-cakradharaṁ (kr̥tāñjalipuṭaṁ) nīlamegha-nibhaṁ dhyātvā praṇamya, oṁ gaṁ gajānanāya namaḥ, oṁ jaṁ jayatsenāya namaḥ, oṁ haṁ harivaktrāya namaḥ, oṁ kaṁ kālaprakr̥tisaṁjñāya namaḥ, oṁ sarvebhyo bhagavadviṣvaksenaparijanebhyo namaḥ iti viṣvaksena-parijanān praṇamya,

oṁ caṇḍāya dvārapālāya namaḥ, oṁ pra-caṇḍāya dvārapālāya namaḥ iti pūrva-dvārapārśvayoḥ praṇamya, oṁ bhadrāya dvārapālāya namaḥ, oṁ su-bhadrāya dvārapālāya namaḥ iti dakṣiṇa-dvārapārśvayoḥ praṇamya, oṁ jayāya dvārapālāya namaḥ, oṁ vi-jayāya dvārapālāya namaḥ iti paścima-dvārapārśvayoḥ praṇamya, oṁ dhātre dvārapālāya namaḥ, oṁ vidhātre dvārapālāya namaḥ iti uttara-dvārapārśvayoḥ praṇamet. (34)

ete dvārapālās sarve śaṇkacakragadādharā ājñā-mudrā-āyutā dhyātavyāḥ. (35)

oṁ sarvebhyo bhagavaddvārapālebhyo nama iti sarvadvāreṣu
sarvadvārapālān praṇamya,

oṁ kumudāya gaṇādhipataye savāhanaparivārapraharaṇāya nama iti pūrvasyāṁ diśi pārṣadeśvaraṁ kumudaṁ praṇamya,
oṁ kumudākṣāya gaṇādhipataye savahānaparivārapraharaṇāya nama iti āgneyyāṁ kumudākṣaṁ praṇamya, oṁ puṇḍarīkāya gaṇādhipataye savāhana-parivārapraharaṇāya nama iti dakṣiṇasyāṁ puṇḍarīkaṁ praṇamya, oṁ vāmanāya gaṇādhipataye savāhanaparivārapraharaṇāya nama iti nairr̥tyāṁ vāmanaṁ praṇamya, oṁ śaṇkukarṇāya gaṇādhipataye savāhana-parivāra-praharaṇāya nama iti paścima-syāṁ śaṇkukarṇaṁ praṇamya, oṁ sarpanetrāya gaṇādhipataye savāhana-parivāra-praharaṇāya nama iti vāyavyāṁ sarpanetraṁ praṇamya, oṁ sumukhāya gaṇādhipataye savāhana-parivāra-praharaṇāya nama iti udīcyāṁ sumukhaṁ praṇamya, oṁ supratiṣṭhitāya gaṇādhipataye savāhana-parivāra-praharaṇāya nama iti aiśānyāṁ supratiṣṭhitaṁ praṇamya, oṁ sarvebhyo bhagavatpāriṣadebhyo nama iti sarvasmād bahiḥpraṇamet. (36)

anyatra āvāhya pūjāyām āvāhanasthānāni parama-vyoma-kṣīrarṇava-ādityamaṇḍala-hr̥dayāni mathurādvārakāgokulāyodhyādīni divyāvatārasthānāni cānyāni paurāṇikāni śrīraṇgādīni ca yathāruci. (37)

evaṁ bhagavantaṁ nārāyaṇaṁ devī-bhūṣaṇa-āyudha-parijana paricchada-dvārapāla-pāriṣadais sevyamānaṁ svādhīna-trividha cetanācetana-svarūpa-sthiti-pravr̥tti-bhedaṁ kleśa-karma-ādi-aśeṣadoṣa asaṁspr̥ṣṭaṁ svābhāvika-anavadhika-atiśaya-jñāna-bala-aiśvarya vīrya-śakti-tejaḥ-prabhr̥ti-asaṁkhyeya-kalyāṇaguṇa-gaṇaughamahārṇavaṁ dhyātvā,

praṇamya, mūlamantreṇa svātmānaṁ devāya nivedya, praṇamya, anujñāpya, bhaga-vatpūjām ārabheta. (38)

pātreṇa pūrvasthāpita-arghya-pātrād arghyajalam ādāya pāṇibhyāṁ ghrāṇamukhasamam uddhr̥tya, “bhagavan idaṁ pratigr̥hṇ¯sı˙va” iti cintayan bhagavanmukhe darśayitvā bhagavaddakṣiṇahaste kiṁcit pradāya arghyaṁ pratigrahapātre prakṣipet. (39)

hastau prakṣālya pādayoḥ puṣpāṇi samarpya pādyapātrāt pādyajalam ādāya pādayoḥ kiṁcid datvā manasā pādau prakṣālayan pādyaṁ pratigrahapātre nikṣipet. (40)

hastau prakṣālya vastreṇa pādau saṁmr̥jya gandhapuṣpāṇi datvā, ācamanīyapātrād ācamanīyam ādāya bhagavaddakṣiṇahaste kiṁcit pradāya bhagavadvadane ācamanīyaṁ samarpitam iti manasā bhāvayan śeṣam ācamanīyaṁ pratigrahapātre prakṣipet. (41)

tato gandha-puṣpa-dhūpa-dīpa-ācamana-mukhavāsa tāmbūlādinivedanaṁ kr̥tvā, praṇamya ātmānam ātmīyaṁ ca sarvaṁ bhagavan nityakiṁkaratvāya svīkuru iti bhagavate nivedayet. (42)

tataḥ snānārtham āsanam ānīya gandhādibhir abhyarcya bhagavantaṁ praṇamya anujñāpya, pāduke pradāya, tatropaviṣṭe mālyabhūṣaṇavastrāṇi apanīya, viṣvaksenāya datvā, snānaśāṭikāṁ pradāya,

arghya-pādya-ācamanīya-pādapīṭha-pradāna-danta-kāṣṭha-jihvānirlehana gaṇḍūṣa-mukhaprakṣālana-ācamana-ādarśapradarśana-hastaprakṣālana mukhavāsa-tāmbūla-tailābhyaṇga-udvartana-āmalaka-toya-kaṇkata-plota deha-śodhana-śāṭikā-pradāna-haridrālepana-prakṣālana-vastra-uttarīya yajñopavītapradāna-pādyācamana-pavitrapradāna-gandha-puṣpa-dhūpa dīpa-ācamana-nr̥ttagītavādyādi-sarvamaṇgala-saṁyukta-abhiṣeka-nīrājana ācamana-dehaśodhana-plotavastra-uttarīya-yajñopavīta-ācamana-kūrca prasāraṇa-sahasradhāra-abhiṣeka-nīrājana-ācamana-deha-śodhana-plota vastra-uttarīya-yajñopavīta-ācamanāni dadyāt. (43)

tato ’laṁkāra-āsanam abhyarcya praṇamya anujñāpya, pāduke pradāya,
tatropaviṣṭe pūrvavat snānīyavarjam arghyapādyācamanīyaśuddhodakāni mantreṇa kalpayitvā bhagavate gandha-puṣpa-pāda-saṁmardana-vastra uttarīya-bhūṣaṇa-upavīta-arghya-pādya-ācamanīyāni datvā, sarva parivārāṇāṁ snānavastrādibhūṣaṇāntaṁ datvā, gandhādīn devānantaraṁ sarvaparivārāṇāṁ pratyekaṁ pradāya,
dhūpadīpācamanīyāni dadyāt. (44)

athavā, sarvaparivārāṇāṁ gandhādīn eva dadyāt. (45)

gandha-puṣpa-pradāna-alaṁkāra-añjana-ūrdhvapuṇḍra-ādarśa-dhūpa dīpa-ācamana-dhvaja-chatra-cāmara-vāhana-śaṇkha-cihna-kāhala bheri-ādi-sakala-nr̥tta-gīta-vādyādibhir abhyarcya

mūlamantreṇa puṣpaṁ pradāya, pratyakṣaraṁ puṣpaṁ pradāya dvādaśa akṣareṇa viṣṇu-ṣaḍ-akṣareṇa viṣṇugāyatryā pañcopaniṣadaiḥ puruṣasūkta r̥gbhir puṣpaṁ pradāya anyaiś ca bhagavanmantraiś śaktaś cet puṣpaṁ pradāya, devī-ādi-divyapāriṣadāntaṁ tattanmantreṇa puṣpaṁ datvā, praṇamya

pratidiśaṁ pradakṣiṇapraṇāmapūrvakaṁ bhagavate puṣpāñjaliṁ datvā purataḥ praṇamya, śrutisukhaiḥstotraiḥstutvā, sva-ātmānaṁ nityakiṁkaratayā nivedya,

tathaiva dhyātvā, yathāśakti mūlamantraṁ japitvā, sarvabhogaprapūraṇ¯mı˙ mātrāṁ datvā, mukhavāsa-tāmbūle pradāya, arghyaṁ datvā bhojyāsanam abhyarcya praṇamya anujñāpya pāduke pradāya,

tatropaviṣṭe pādyācamanīya-arhaṇāni datvā,

guḍaṁ mākṣikaṁ sarpir dadhi kṣīraṁ ceti pātre nikṣipya śoṣaṇādibhir viśodhya, arghyajalena samprokṣya, madhuparkam avanataśirā harṣotphullanayano hr̥ṣṭamanā bhūtvā pradāya ācamanīyaṁ dadyāt. (46)

yat kiṁcid dravyaṁ bhagavate dīyate tat sarvaṁ śoṣaṇādibhir viśodhya arghyajalena samprokṣya dadyāt. (47)

tataś ca gāṁ svarṇaratnādikaṁ ca yathāśakti dadyāt. (48)

tatas susaṁskr̥tānnam ājyāḍhyaṁ dadhi-kṣīra-madhuni ca phalamūlavyañjanāni modakāṁś ca anyāni ca loke priyatamāni ātmanaś ca iṣṭāni śāstra-aviruddhāni sambhr̥tya śoṣaṇādibhir viśodhya

arghyajalena samprokṣya astramantreṇa rakṣāṁ kr̥tvā surabhimudrāṁ pradarśya arhaṇapūrvakaṁ havir nivedayet. (49)

atiprabhūtam atisamagram atipriyatamam atyantabhaktikr̥tam idaṁ svīkuru iti praṇāmapūrvakam atyanta-sādhvasa-vinaya-avanato bhūtvā nivedayet. (50)

tataś ca anupānatarpaṇe pradāya hastaprakṣālana-ācamana hastasammārjana-candana-mukhavāsa-tāmbūlādīni datvā praṇamya punar mantrāsanaṁ kūrcena mārjayitvā, abhyarcya anujñāpya, pāduke pradāya tatropaviṣṭe mālyādikam apohya viṣvaksenāya datvā, pādyācamanīya-gandha-puṣpa-dhūpa-dīpa-ācamana-apūpa-phalādīni datvā, (ācamana)mukhavāsa-tāmbūla-nr̥tta-gīta-vādyādibhir abhyarcya, pradakṣiṇīkr̥tya daṇḍavat praṇamya,

paryaṇkāsanam abhyarcya anujñāpya pāduke pradāya, tatropaviṣṭe pādyācamane datvā mālyabhūṣaṇavastrāṇi apanīya viṣvaksenāya datvā sukhaśayanocitaṁ sukhasparśaṁ ca vāsas taducitāni bhūṣaṇāni upavītaṁ ca pradāya ācamanīyaṁ datvā gandha-puṣpa-dhūpa-dīpa-ācamana mukhavāsatāmbūlādibhir abhyarcya śrutisukhaiḥ stotrair abhiṣṭūya,49

“bhagavān eva sva-niyāmya-svarūpa-sthiti-pravr̥tti-svaśeṣatā-ekarasena anena ātmanā svakīyaiś ca dehendriyāntaḥkaraṇaiḥ svakīya kalyāṇatama-dravyamayān aupacārika-sāṁsparśika-abhyavahārikādi samastabhogān atiprabhūtān atisamagrān atipriyatamān atyantabhaktikr̥tān akhilaparijanaparicchada-anvitāya svasmai svaprītaye svayam eva pratipāditavān” iti anusaṁdhāya,

bhagavantam anujñāpya bhagavan-nivedita-haviśśeṣād viṣvaksenāya kiṁcid uddhr̥tya nidhāya anyat sarvaṁ svācāryapramukhebhyo vaiṣṇavebhyo datvā, bhagavadyāgāvi-śiṣṭair jalādibhir dravyair viṣvaksenam abhyarcya, pūrvoddhr̥taṁ haviś ca datvā, 123Rāmānuja’s Nityagrantham (“Manual of Daily Worship”): A Translation 375 XX. A Final Taking of Refuge and the Conclusion of the Worship tadarcanaṁ parisamāpya, bhagavantam aṣṭāṇgena praṇāmena praṇamya śaraṇam upa-gacchet. (51) manobuddhyabhimānena saha nyasya dharātale| kūrmavac caturaḥ pādān śiras tatraiva pañcamam52 || pradakṣiṇa-sametena tu evaṁrūpeṇa sarvadā| aṣṭāṇgena namaskr̥tya hi upaviśya agrataḥ vibhoḥ || iti ukto ’ṣṭāṇgapraṇāmaḥ. (52)

śaraṇāgatiprakāraś ca pūrvoktaḥ. (53)

tato ’rghyajalaṁ pradāya bhagavantam anujñāpya pūjāṁ samāpayet. (54)

123 376 Francis X. Clooney

Appendix

The Prayer from the “Prose Prayer of Taking Refuge” (Śaraṇāgatigadyam)53

Indicated by Rāmānuja in Section IV of the Nityam

akhila-heya-pratyanīka-kalyāṇa-ekatāna-sva-itara-samastavastu vilakṣaṇa-ananta-jñānānanda-eka-svarūpa!

sva-abhimata-anurūpa-ekarūpa-acintya-divyādbhuta-nitya-niravadya niratiśaya-aujjvalya-saundarya-saugandhya-saukumārya-lāvaṇya yauvanādi-ananta-guṇanidhi-divyarūpa!

sva-bhāvika-anavadhika-atiśaya-jñāna-bala-aiśvarya-vīrya-śakti-tejaḥ- sauś¯lya-va ı ¯tsalya-mārdava-ārjava-sauhārda-sāmya-kāruṇya-mādhurya gāmbhīrya-audārya-cāturya-sthairya-dhairya-śaurya-parākrama satyakāma-satyasaṁkalpa-kr̥titva-kr̥tajñatādi-asaṇkhyeyakalyāṇa guṇagaṇaugha-mahārṇava!

sva-ucita-vividha-vicitra-ananta-āścarya-nitya-niravadya-niratiśaya sugandha-niratiśaya-sukhasparśa-niratiśaya-aujjvalya-kirīṭa-makuṭa cūḍāvataṁsa-makara-kuṇḍala-graiveyaka-hāra-keyūra-kaṭaka-śrīvatsa kaustubha-muktādāma-udarabandhana-pītāmbara-kāñcī-guṇa nūpurādi-aparimita-divyabhūṣaṇa!

sva-anurūpa-acintya-śakti-śaṇkha-cakra-gadā-asi-śārṇgādi-asaṇkhyeya nitya-niravadya-niratiśaya-kalyāṇa-divyāyudha!

sva-abhimata-nitya-niravadya-anurūpa-svarūpa-rūpa-guṇa-vibhava aiśvarya-ś¯la-a ı ¯di-anavadhika-atiśaya-asaṇkhyeya-kalyāṇa-guṇa-gaṇa śrīvallabha!

evambhūta-bhūmi-nīlā-nāyaka!

svaccandānuvarti-svarūpa-sthiti-pravr̥tti-bheda-aśeṣaśeṣatā-ekarati-rūpa nitya-niravadya-niratiśaya-jñāna-kriyā-aiśvaryādi-ananta-kalyāṇa-guṇa gaṇa-śeṣa-śeṣāśana-garuḍa-pramukha-nānāvidha-ananta-parijana paricārikā-paricarita-caraṇayugal˙a!

paramayogi-vāṇmanasā aparicchedhya-svarūpa-svabhāva!

svābhimata-vividha-vicitra-ananta-bhogya-bhogopakaraṇa-bhogasthāna-samr̥d dha-ananta-āścarya-ananta-mahāvibhava-ananta-parimāṇa-nitya-niravadya niratiśaya-vaikuṇṭhanātha!

123 378 Francis X. Clooney

svasaṁkalpa-anuvidhāyi-svarūpa-sthiti-pravr̥tti-svaśeṣatā-eka-svabhāva prakr̥ti-puruṣa-kāla-ātmaka-vividha-vicitra-ananta-bhogya-bhoktr̥varga bhoga-uāpakaraṇa-bhogasthānarūpa-nikhila-jagad-udaya-vibhava-laya līla!

satyakāma! satyasaṁkalpa! parabrahmabhūta! puruṣottama! mahāvibhūte! śrīman! nārāyaṇa! śrīvaikuṇṭha-nātha! apāra-kāruṇya-sauśīlya-vātsalya audārya-aiśvarya-saundarya-mahodadhe! anālocitaviśeṣa aśeṣaloka-śaraṇya! praṇatārtihara! āśritavātsalya-ekajaladhe! anavaratavidita-nikhilabhūtajāta-yāthātmya! aśeṣacarācarabhūta-nikhila niyamana-nirata! aśeṣacidacidvastu-śeṣibhūta! nikhilajagadādhāra! akhilajagat-svāmin! asmat-svāmin! satyakāma! satyasaṁkalpa! sakala itara-vilakṣaṇa! arthikalpaka! āpatsakha!

śrīman! nārāyaṇa! aśaraṇya-śaraṇya! ananyaśaraṇaḥ tvatpādāravindayugal˙am śaraṇam aham prapadye

atra dvayam

References

• Ahirbudhnya Saṃhitā of the Pāncarātra Āgama. 1916. Edited by M. D. Rāmānujācārya. Volume 1. Madras: Adyar Library.
• Carman, John Braisted. 1974. The Theology of Rāmānuja: An Essay in Interreligious Understanding. New Haven: Yale University Press.
• Clooney, Francis X. 2018 [2017–2018]. “Rāmānuja’s Nityam: A Neglected Key to His Theology.” Brahmavidyā (The Adyar Library Bulletin) 81–82 (Special Issue: Śrī Rāmānuja’s Sahasrābdi): 231– 64.
• Clooney, Francis X. Forthcoming. “Meditation in Practice in Theory: Rāmānuja’s Prescriptions on Meditation in the Nityam in Light of His Commentarial Works.” In Godabarisha Mishra, ed., a volume of essays marking the one thousandth birth anniversary of Rāmānuja. In preparation.
• Dutta, Ranjeeta. 2014. From Hagiographies to Biographies: Rāmānuja in Tradition and History. New Delhi: Oxford University Press.
• Esnoul, Anne-Marie. 1972. “Le Nityagrantha de Rāmānuja.” Journal Asiatique 260, 1–2: 39–78. Garuḍa Vāhana Paṇḍita. 1978. Divyasūricaritam, with the Hindi rendering by Paṇḍita Mādhavācārya (eds. T. A. Sampath Kumaracharya and K. K. A. Venkatatachari). Bombay: Ananthacharya Research Institute.
• Krishna Ayyangar Swami, N. S. See Rāmānuja 2010.
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• Krishnaswami Ayyangar, S. See Rāmānuja 1976.
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• Lester, Robert C. 1976. Rāmānuja on the Yoga. Madras: The Adyar Library and Research Centre. Paramasaṁhitā (of the Pāñcharātra). 1940. Edited and Translated into English by S. Krishnaswami Aiyangar. Baroda: Oriental Institute.
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Misc

On Clooney

Kalavai once mentioned that he met a Sikh couple converted to pretonmatta by Clooney. That Sikh couple was from Texas. They made the mistake of asking what Kalavai would do if Jesus comes again. Kalavai said he’d take a gun and shoot the preta on the head. And he won’t be arrested in Texas as it is self-defence. Their answer was “Talk to Clooney. He’ll answer your doubts..”

• Kasturi

Gurumurthy asked him if he will avoid converting Hindus now that he has understood the depth of Hindu philosophy. Clooney stated that bringing the light of preta to everyone is his duty and he will continue to do that.

Imagine using purva mimamsa arguments with the addition of seshvara mimamsa to establish Logos aka Bible as eternal and also bring in God as giver of rewards.. essentially applying vishishtadvaita arguments of desika to shore up their own philosophy.

• Ravilochana