रामानुजीये विश्वासटिप्पन्यः

‘न्यस्तात्मीयभरं वरप्रदगुरौ वैराग्यभाग्योदधौ वेदान्तामृतसारवंतमनघात् श्रीश्रीनविासाद्गुरोः । श्रीशैलान्वयकौस्तुभस्य तनयं श्रेयोनिधेः श्रीनिधेः वन्दे साधुकटाक्षकेलिनिलयं श्रीकृष्णसद्देशिकम् ‘॥

‘श्रीनारायणयोगीन्द्रवरदार्यकृपाश्रयम् ।

रंगेशपादविनतं श्रीनिवासमुनि भजे ॥ I am happy to present this work “The Essence of Srimad Rahasyatrayasara” in English, for the benefit of those who are interested in the subject. Srimad Rahasyatrayasara is the essence of the philosophy of the three Sacred Rahasyas viz. The Mulamantra, The Dvayamantra and the Charamasloka. These three rahasyas enshrine the entire wisdom of the philosophy of the Reality, the Goal and the Way for attainment of that Goal. This, in fact, contains in a synoptic manner, all things that a spiritual aspirant should know from

the shastras for working up his upward evolution. The essence of these three mantras is expounded elaborately in the celebrated work of “Srimad Rahasyatraya Saram” authored by Sri Vedanta Desika. Vedanta Desika has clearly shown in this work “Rahasyatraya Saram”, how these three mantras contain all the essentials of the philosophy of the tattva, hita and purushartha. These three mantras are the epitomes of all spiritual knowledge.

The Three Rahasyas

The three rahasyas are expressly expounding and suggesting the supreme truths that are to be imbibed by a sadhaka for gaining spiritual perfection.

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The Mulamantra is the expansion of the “Pranava” and the Dvayamantra is an expansion of the Mulamantra. The Charamasloka elaborates the same theme, and ordains self surrender, as a sure means of attaining moksha.

The Mulamantra -

The Mulamantra contains three words, and the first word is formed of three letters. The first letter ‘37’ connotes the Paramatman, who is the sole cause of this universe, the redeemer of all, the ‘HORT, the inner controller of all, and the Lord of Sri Mahalakshmi. The relationship of the Lord with others is denoted by the dative case dropped on ‘37’, which means 3474. The second letter 3’ emphasises the sole-subservience of the jiva to the Lord indicated by

3701’. The third letter ‘H’ indicates the jiva, who is of the nature of consciousness, and who is to be saved. Thus “pranava” affirms the utter dependence of the jiva on the Paramatman. The second word 74:’ has two letters and each letter, forms a word. It means ’ 44’ and signifies negation of the ‘ममकार’ and ‘अहंकार’. This word ‘नमः’ mcans sharanagati or self-surrender. This is signifying the entire wisdom of Vedanta, which prescribes the self-oblation of the jivatman to the Paramatman. The third word

Truir relates to the Supreme Brahman, who is the ‘सर्वाधार’ and the ‘सर्वान्तर्यामिन्’, and who transcends in eminence all others and to whom the atman is to be offered. The dative case ‘3774’ implies that the jivatman is entirely for thic services of the Paramatman, and that the Paramatman should accept the jiva, and take him to His eternal service. This mantra, thus signifies, sharanagati or self-surrender, as the chicf means of attaining the eternal service of the Lord.

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The Dvayamantra -

The Dvayamantra makes the meaning of Mulamantra more explicit. This contains two parts. The first part of this mantra, signifies the Supreme Lord along with Goddess Mahalakshmi. The Jivatman who is to be saved, should seek resort in the lotus-feet of the Lord, with the firm faith that the two sacred feet of the Lord are the means of attaining eternal service to those Sacred Feet. The jivatman entrusts the burden of his protection to the Lord here. The signifies the way of seeking protection. The second part of this mantra, signifies the Supreme Lord along with Goddess Mahalakshmi, as the goal of attainment. The word

TRR200112’ signifies the Supreme Paramatman, qualified by all perfections and his Divine Consort, Goddess ‘Sri’. The dative case emphasises that the jivatman is only for the service of the Lord. The word ‘:’ points out that the jivatman is not for his sake at any time. He is only to subserve the Lord at all times, in all places and in all ways. The Charamasloka -

The Charamasloka is the third great mantra. This was taught by Sri Krishna to Arjuna on the eve of the Mahabharata War. This mantra ordains the surrender of the self at the feet of the Lord to be saved from all sins and obstructions for the realisation of the Paramatman. This has three sentences. The first half of the mantra is the first sentence, which enjoins prapatti. The sccond sentence viz. ‘अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि’ significs the fruit of prapatti. The last sentence viz., ‘HT TE:’ points out the conduct of one after prapatti. In this mantra, prapatti is clearly ordained for attainment of the Highest Object of late 112… Erernal Service of the Lord.

Thus, these three rahasyas expound the doctrine of sharanagati, as a means to be adopted by a mumukshu. This is an alternate substitute for ‘उपासन’ or ‘ध्यान’ or भक्तियोग’ or aca’. These two paths are prescribed for different kinds of aspirants. Those who are capable of practising Bhaktiyoga, choose the path of Bhaktiyoga, whereas those who are not qualified for Bhaktiyoga, on account of their inability, are open to choose prapatti for attaining the same result.

These three mantras are called the Rahasyatraya. They contain all the truths that an aspirant-after-liberation ought to know. Vedanta Desika has expounded and interpreted the significant meanings of these three mantras in his great work ‘Srimad Rahasyatraya Sara’, as related to the doctrine of prapatti.

The Author

The author of this eminent work is Srimad Venkatanatha, who is one of the greatest expositors of the philosophy of Visistadvaita. He is the most celebrated scholar, philosopher, saint, logician and systematiser after Ramanuja. He is an author of more than hundred celebrated works. As a poet, he is unsurpassed. As a logician, he is unassailable. He gave a reformulation of the fundamentals of this school of visistadvaita, incorporating all the claborations that had accumulated between his period and Ramanauja’s period. His contribution to ‘Visistadvaita’ is significant in all areas. His works arc eternal monuments of wisdom and knowledge. Vedanta Desika has established on solid grounds the teachings of Rimanuja. His great commentaries, Prakarana Granchas and Polemic Works

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rcfuting the unsound doctrines of other schools, are great literary monuments that are unsurpassed even to this date. Each work of the master, is a great masterpiece, and it is not easy to choose his magnum opus. Every work, be it a short stotra or an elaborate commentary or a digest or a piece of poctry or the compositions in Prakrit and Tamil or a Rahasya Grantha composed in the manipravala style having a happy mixture of Sanskrit and Tamil or a dialectical work, has a legitimate greatness to be his magnum opus. The case being like this, scholars often times choose the great Rahasya work ‘Rahasyatrayasaram’, as his magnum opus.

Eminence of the work ‘Rahasyatrayasaram

This great work is the finest fruit of his mature mind. Desika has expounded the inner meaning and significance of the doctrine of prapatti in all its aspects on the authority of the three rahasyas, the sacred scriptures, puranas, itihasas, agamas, divya-prabandhams and expositions of ancient acharyas in this work. This work is composed in the manipravala style and is easily understandable. Desika avoids direct quotations from the upanishadic lore, as this is meant for the reading of all people without any distinction of caste or sex. Desika draws parallel authorities for the Vedic statements from the divya-prabandhams and has worked out a harmony between the Samskrita Veda and the Dravida Veda. This great work is a landmark in the history of Srivaishnava Philosophy, as it is an original and authentic cxposition of the essentials of Vedanta, as related to ‘sadhana’. A number of important topics that were not defined carlier clearly, namely the nature and scope of prapatti, the difference between prapatti and bhakti, the accessories of prapatti, the fitness for performing prapatti, the mode of

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performance of prapatti, the conduct of a prapanna, have all been dealt with in a masterly way in this work.

Had it not been for a timely exposition, clarification and systematisation of the very many points referred to above by Vedanta Desika, the doctrine of prapatti would have ever remained hazy and indefinite. It is to be noted that the expositions of Desika are invariably based on the authorities of the scriptures and the teachings of ancient masters. Posterity should be ever grateful to this great philosopher-saint who has left behind him this great authoritative monument.

Ramanuja and Prapatti

Bhagavad Ramanuja established the doctrine of Vishistadvaita on valid grounds and the infallible authorities such as srutis, smritis, itihasas, puranas, agamas and the hymns of Alwars. In this mighty task, he gave all importance to the time immemorial sampradaya and his own mystic experiences. On the basis of all these, Ramanuja made a re orientation of the school and made unique contributions for the establishment and development of the doctrine of Vishistadvaita. He elaborated the teachings of the ancient masters on the basis of sound logic and the scriptural authorities. It was Ramanuja, who declared that the Ultimate Reality is the one Supreme Narayana, characterised by the sentient and non-sentient principles. Though he did not use the word Vishistadvaita anywhere in his works, the concept was made very clear and Sudarshana Suri nained the school Is being characterised by the visistaikya’ or ‘oneness of the qualified’; while explaining the expositions of the great statement ’tat-tvam-asi’ in Vedartha Sangraha. Ramanuja explained admirably the meanings of the statements of the

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Upanishads in a harmonious way and proved that Brahman is ‘sa-visesha’ or characterised by auspicious qualities. He clearly demonstrated and established through his interpretations that it was not incumbent upon improvising the principle of ‘maya’ or ‘avidya’ to explain the meanings of the unity texts. This was a great contribution of Ramanuja. Many other important aspects related to the essential nature of Brahman, such as His eternal auspicious qualities, the eternal abode of the Supreme Reality, the fact of having an eternal immaterial form and others, were established by Ramanuja.

Regarding the means of attainment of Brahman, Ramanuja established that ‘upasanatmaka-jnanam’ or knowledge of the form of meditation on Brahman, is the means as expounded by the scriptures. This means of ‘upasana’ needs to be necessarily supported by surrender unto the Supreme. This is, in principle, accepted by all schools of Vedanta. There are very many references in the scriptures to this fact of self-surrender being a means to the ultimate means of salvation. The acharyas beginning with Nathamuni, Yamuna and others prior to Ramanuja, have also referred to Prapatti in their works, as a means to moksha. There are many references in the itihasas and puranas to prapatti that was practised for attainment of moksha.

In these circumstances, it was Ramanuja who declared in unequivocal terms, that prapatti was a direct and sufficient means to the attainment of godhead and preached prapatti as the means of liberation. Ramanuja has expounded Bhaktiyoga as a valid means to the attainment of godhead in his Sri Bhashya, Vedartha Sangraha, Gita Bhashya and others. He has expounded clearly all the accessories and finerxix

details of Bhaktiyoga in these works. In the three ‘Gadyas’, he advocates the doctrine of ‘Prapatti’ as the direct means to moksha. In Sharanagati Gadya, he has surrendered to the Lord for attainment of the eternal Divine Service. In Vaikunta Gadya, he advises all to surrender themselves unto the Lord for attainment of godhead.

We notice from this, that the emphasis shifted from ‘Bhaktiyoga’ to ‘Prapatti’. Bhaktiyoga was not discarded. It was recognised and expounded according to the contexts of the Upanishads and the Gita; but, Prapatti was specially preferred. Ramanuja has shown his partiality to ‘Prapatti’ in his Gadyas, though he is not against the method of ‘Upasana’. Ramanuja has not described all the minute details and accessories of prapatti in any of his works, but has categorically declared that prapatti is a sufficient means for gaining salvation. This position of Ramanuja has given room to the assertion by some successors of the school, that prapatti alone is the valid means and that upasana or bhaktiyoga is not in accordance with the essential nature of the jivatmans.

Prapatti during the post-Ramanuja Period

Thus, we find that the followers of Ramanuja are divided on this issue. Some of them have gone to the extent of denying the authorship of Ramanuja as regards the Gadyas, and they declared that mokshopaya was not that casy, and that Ramanuja’s doctrine was only upasana. They suggest that the Gadyas are spurious, penned by some immediate disciples of Ramanuja. The others go to the extent of discarding upasana entirely and advocating that prapatti alone is the means, which is in accordance with the true nature of the jivatman,

Further, the followers of Ramanuja studied this doctrine of prapatti in its various aspects and explained the nature, accessories, mode of performance and qualifications for performance in different ways, and we can see that there was a lot of discussion on this doctrine, while Ramanuja was happily silent about all those things.

Thus, we find that there were very many doubts and questions about this doctrine and the nature of this doctrine was very hazy. Many issues were in confusion and required authoritative clarifications. There was an urgent need to clarify all the major and minor problems about this doctrine. They may be listed like this:

Is prapatti a valid and direct means to moksha or not? - Who is qualified for it?

What are the accessories of prapatti? Are all the accessories necessary or not? Is prapatti of the form of knowledge or is it a cultic act? Should one give up all dharmas for surrender or not? Is one competent to surrender or not, as he is entirely subservient to Him?

All these issues have been thoroughly examined and definite conclusions have been drawn by Desika in this work.

Bhaktiyoga and Prapatti

Ramanuja has worked out a harmony between the scveral paths of spiritual discipline. Karmayoga and Jnanayoga are accessories for Bhaktiyoga. According to the scriptural authorities, Ramanuja declares that Bhaktiyoga or Upasana supported by Karmayoga and Jnanayoga, is the means of attainment of Supreme Brahman. Here, Karmayoga that is practised with the essential knowledge of

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the jivatman, as a devout service to the Lord, without any desire for the fruit thereof, would result either directly or through Jnanayoga, in the realisation of the essential nature of the jivatman. Jnanayoga here signifies the meditation upon the essential nature of the pure jivatman. When the ‘sadhaka’ realises his true nature, he realises that he - a ‘shesha’ - is inseparably related to the Lord - his ‘sheshin’ - and that his ultimate object of attainment is the attainment of that Supreme Paramatman. From then onwards, he embarks on the path of Bhaktiyoga. Ramanuja emphasises that unconditional surrender at the feet of the Lord is absolutely essential cither for the commencement of Bhaktiyoga or for perfection of Bhaktiyoga. Without self surrender or Prapatci, Bhaktiyoga is not possible. It is established that the performance of prapatti is absolutely essential for attainment of Karma, Jnana and Bhaktiyoga and according to this, Ramanuja declares that praparti or self surrender is an inevitable accessory to Bhaktiyoga.

Prapatti is meant for awakening the mercy of the Lord and through that a sadhaka can attain any object of his desire. So, if one surrenders unto the Lord desiring moksha or liberation from the bondage of matter, the Lord would certainly grant him that. Thus, Prapatti has all the potentiality of being a direct means to spiritual perfection.

भक्त्या परमया वापि प्रपत्त्या वा महामुने । प्राप्योऽहं नान्यथा प्राप्यः मम कैंकर्य लिप्सुभिः ।

This establishes that one of them - Bhaktiyoga or Prapatti - is a way to attainment of godhead.

It should not be understood that these two paths are W inter-related. Infinite love towards the Lord is described

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as Bhakti. It is ‘parama-premaroopa’. There cannot be Prapatti without love of God; there cannot be Bhakti without Prapatti. Both these are of the form of infinite love towards the Lord. The differentiation is in the way of implementation. Bhakti is ‘sadhana’ bhakti. Prapatti is ‘sadhya’ bhakti. There is an aspect of self-involvement in Bhaktiyoga; but, in Prapatti, everything is surrendered unto the Lord. Prapatti, when it supports Bhaktiyoga, is called ‘Anga Prapatti’. When it is a direct means, it is ‘Angi Prapatti’. In the tradition of Sri Vaishnavas, it is noticed that both these paths of spiritual perfection, have been adopted by aspirants for attainment of their objects of desire.

The doctrine of surrender admitted and practised by Ramanuja was vindicated by his successors very effectively, and in fact, it became the accredited means of perfection in Srivaishnavism. Though this doctrine of Prapatti was not explained in all its details by Ramanuja, all the details must have been instructed orally and transmitted from generation to generation. After the time of Ramanuja, many savants expounded this doctrine in very many ways and the modes of this doctrine were discussed widely by the followers of this school. They arrived at different conclusions and taught them in turn, to their disciples and thus, various traditions developed; but, it should be remembered, that all the followers of Ramanuja have held fast to this method of salvation though they differed from one another regarding the mode of performance and regarding the interpretation of the three great mysteries viz., the Mulamantra, Dvayamatnra and Charamasloka.

Three significant views emerged from all these discussions:

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The Diaps of Sri Pillailokacharya and others, upholding the doctrine of surrender as follops - Prapatti is the only means to moksha. It is of the form of the firm awareness that the Lord is the saviour.

It is not a cultic act to be performed by the aspirant. C. Bhaktiyoga is opposed to the essential nature of the

jivatman, who is utterly subservient to the Supreme. Abandonment of all kinds of dharmas is an accessory to Prapatti. Prapatti is to be performed at the feet of

the Lord alone and He alone is the means of perfection. E. Goddess Lakshmi is not a ‘upaya’ but is only a

‘purushakara’. F. The Lord alone is the means of attainment. G. Everyone irrespective of caste, creed or colour is

qualified for Prapatti. H. It is of the form of firm awareness or ‘jnanakara’ of the

relationship and the protectorship of the Lord and entertaining this supreme knowledge of utter subservience to the will of the Lord and resigning all independent actions for one’s own salvation, is the essence of self-surrender. 2. Sri Vedanta Desika and his followers hold the following views:

The Lord alone is the mokshopaya or the means of salvation, and that the paths of Bhakti and Prapatti are only pretexts for awakening the mercy of the Lord. Neither the jivatman nor Prapatti, nor Bhaktiyoga is a means to moksha; but, it is only the grace of the Lord which is the means of spiritual perfection.

A. Every soul should choose Him and pray for his redemption as the Lord is ever merciful and impartial. The Lord will be waiting for the aspiration of the aspirant for running to his rescue and it is incumbent on an aspirant to pray to the Lord for protection. B. A prayer and surrender unto His will, as a cultic act, is essential for gaining protection from the Lord. If the individual ‘self does not entertain an aspiration for protection, and if he does not entrust to the Lord, who is the ‘siddhopaya’, the burden of his protection, the Lord will have no opportunity to save him. He is not of the nature of saving one and punishing another, solely on account of His whims and fancies. The Lord is ever merciful and impartial. He is not granting moksha to all, irrespective of their aspiration or desire. Bhaktiyoga is not contrary to the essential nature of the jivatman. Therefore, everyone is competent to practise either Bhaktiyoga or Prapatti according to his competency. Both are valid means. One who is qualified by birth for attainment of knowledge and ability to perform his duties, may follow Bhaktiyoga, and one who is suffering from the absence of these qualifications need not despair, but surrender at the feet of the Lord. E. Prapatti is prescribed for one who is utterly helpless, and who has implicit faith in the saving grace of the Lord, irrespective of the difference of caste, or attainment of knowledge, virtues, sex, or any other difference. The third view is posited by Sri Meghnadarisuri who is A follower of Sri Ramamishra. According to these masters, Prapatti is -

A. A valid means to moksha.
B. Only the higher three castes are qualified for Prapatti, and the fourth class is excluded. This act of Prapatti, is a Brahmopasana and it is to be performed everyday, without a break, as it is done in the case of Brahmopasana.

Though there are certain differences as regards the nature and performance of Prapatti, and as regards the very many minute points, by and large, all these masters have followed the path of Prapatti, as a sole means to liberation as taught by Ramanuja. The accessories to Prapatti, such as Maha-vishvasa and Karpanya, are admitted by all. We find there was a wonderful revolution regarding the path of spiritual perfection after Ramanuja, and it was according to his teachings and practices.

Sri Vedanta Desika has taught thoroughly all the truths that have to be known necessarily by an aspirant of liberation, in this invaluable work Sri Rahasyatraya Saram. It can be ascertained that this eminent composition is worked out according to the quintessence of the Upanishats, the smrithis, the itihasas, the puranas, the Agamas and Divyaprabandhams of Alwars. The need for such a work may be questioned, as all these truths are well taught in the ancient scriptures themselves. The answer to this question, is as follows:

It is true that the author of this work is not teaching anything different and new from old truths, taught in the ancient scriptures; but, the difference is in this aspect viz., that one cannot determine definitely the doctrine that is taught in the ancient scriptures on account of the apparently different assertions made therein. The way of harmonising all the different kinds of statements, without any mutual

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contradiction, is not possible for a common man, and Desika has established the ultimate truths that are the essence of all shastras in this work in manipravala style, which is a happy combination of Sanskrit and Tamil, for the advantage of the majority of the people.

The Rahasyatrayasaram is the 18th Rahasya of the thirtytwo Rahasya Granthas that were composed by Vedanta Desika to enlighten the devotees on the Supreme Truths that had to be imbibed and practised. The first sixteen rahasyas are shorter in length and the seventeenth cahasya is mentioned as Guruparamparasara’. The 17th rahasya is also considered as a part and parcel of Srimad Rahasyatrayasaram. The compositions such as Sarasara, Abhayapradhanasara, Rahasya Shikamani and others are some other compositions belonging to the class of Rahasya Granthas.

Rahasyatrayasara, which is counted as the 18th rahasya, has thirtytwo adhikaras or topics that are classified into four parts viz.,

अर्थानुशासन भागः । स्थिरीकरणभागः ।

पदवाक्ययोजना भागः । संप्रदायप्रक्रिया भागः ।

The first part contains twentytwo sections, beginning with ‘उपोद्घाताधिकार’ and ends with ‘परिपूर्णब्रह्मानुभवाधिकार’ In this section, the truths that are to be known regarding the tattva, hita and purushartha, and the accessories and mode of prapatti, are expounded.

In the next part viz., fprinter, these truths are consolidated firmly in four sections, by answering reasonably

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the several doubts that are raised, about the truths propounded earlier.

The third part is of great significance. The profound meanings of the letters, terms and sentences of the three Supreme Mantras, are expounded elaborately in three sections and it is demonstrated here, how the three Supreme Mysteries are enshrining all the truths of Vedanta, as related to the particular mode of spiritual discipline viz., Praparti. One wil realise the profoundity of these three Supreme Mantras, by these remarkable expositions.

The fourth part consisting of three sections, prescribes the code to be followed by a preceptor, while handing over this eternal lamp of wisdom to posterity. The code of conduct that is to be followed by a disciple is pointed out in the Shishyakrityadhikara, and in the end, a grand conclusion is drawn offering all this at the sacred feet of the Supreme Paramatman.

An attempt is here made to present the essence of this Great Work, sectionwise, for the benefit of those who cannot study the text in the Original. Srimad Pahasyatrayasaram is encyclopaedic in its exposition, and it is impossible to present it in any other language with equal force. It is a challenging task to venture, to capture its essence in English. The author is aware of his limitations and the enormous grandeur of the Great Work.

The author cannot say that he has gained success fully in his humble attempt. This is only an attempt to describe the vast ocean in a few words; but, it is hoped that this attempt may create an interest in the minds of devout people to undertake a detailed study of this Great Work,

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under great preceptors. The author becomes satisfied if he has succeeded in creating an interest in the subject for further study and enlightenment.

His holiness Sri Paravakotai Andavan of Srimat Poundarikapuram Srimath Andvan Asramam of Sri Rangam has very kindly blessed me and this Publication through his Anugraha Srimukham. His holiness Srirangam Srimath Andavan Sri Sri Ranga Ramanuja Maha Desikar, His Holiness Srimadabhinava Vagecsha Brahmatantra Svatantra Parakal Swamigal of Sri Parakala Mutt, Mysore and His Holiness Sri Ranga Priya Maha Desikar of Bangalore have very kindly blessed me with their Anugraha Srimukhams. I offer my most respectful pranamas to these most respected and revered Acharyas again and again. This work is offered devotedly at the lotus feet of the great master Srimannigamanta Maha Desikar, whose grace is ever prayed for by me. I hope and trust this work will be received warmly by all HRG4S

I am thankful to Sri Vasudevan Velambur Krishnamachari, Sri B.K. Srinath and Sri B.K.K. Prasad for having sponsored this publication. Sri G.N. Rama Prasad has assisted me in preparing the press copy. Sri Krishna Mohan has done all the typing work with great devotion. Sri Rama Printing Press have executed the work nicely as usual. I pray to the Lord to bless them all with all good.

Bangalore 1-12-2003

इति सज्जनविधेयः
N. S. Anantharangacharya