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1944

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1944
A NOTE
on the picture of Sri Desika.
. _ _ , f\ ___, ,

This picture of Sri Desika is what may be


called a synthetic picture, that is to say, the flesh and
the frame of the human body being reconstructed so
to say from and in accordance with the spirit or the
personality of Sri Desika of which we have a direct
and intimate perception from the contemplation of
his life and a study of his works
It is conceived that Sri Desika was never old
in spirit He was always
youthful He had no fears
for the here or the hereafter His outlook on life was
kind and pleasant He seemed always fulfilled with
intellectual and moral jov He was a pupil and
professor in one personality A robust optimist who
had no more any riddles of the universe to resolve,
who realised G-od everywhere immanent in all crea-
tion- He found it was Vaikunta wherever he was
His intellectual brilliance was equalled only
by the radiance of his spirit
His spiritual achieve-
ments were a perpetual joy to him His devotion to
his God and his love of man were the secrets of his
moral fearlessness He is seen here in this picture
beaming with bliss and joy Can such a one ever get
old We speak of pictures true to life Here then
!

is a picture true to the soul

V I V 1 U S
*w,

Ul_UD ^ UJ6U^5jDU>cJBJDij jSRfiMkWfliejklLi


FOREWORD
BY
The Hon'ble Justice
K S KRISHNASWAMI IYENGAR, MADRAS

It is now threeand a half years since a new edition of the


text alone of the Desika Prabandfta was published by my friend, Sri
V N Swramadestkacharya of Optyhyafcpan Sanmdht, with a
foreword by that patron of all true art and learning, Snman
V. V. Srtmvasa Aiyangar There have been earlier editions of the
work, but due either to careless editing or wrong transcription, diffe-
rences of reading, some of them very material, had unfortunately
crept into the text The expert hand of a scholar with knowledge and
insight was badly needed to redeem the original from such errors, and it
fell to the lot of Snramctdesikam to undertake the task The care,
trouble and zeal which he has bestowed on this edition have been
attested to m apt language by the writer of the foreword, who has
truly said, "The grateful thanks. of all lovers of Tamil and
devotees of Sri Vedanta Desika are due to him (Srtra-madestkam)
for having brought to bear on this edition such rare and invaluable
gifts of sensitive scholarship coupled with his marvellous capacity
for taking infinite pains"* He concluded by expressing the hope that
the encouragement accorded to that edition by the discerning public,
would induce Snramadestkam to bring out and publish not only
scholarly publications of this nature, but also to bring out learned
commentaries on works whose value and beauty have hitherto remain,
ed hidden. When Srtramadestkam proposed to dedicate his new
edition to me, I hesitated to give my consent, as I felt that I was
quite unworthy of the compliment But he insisted and I ultimately
yielded, for no other reason than my inability to resist a claim founded
on the mutual love and affection which have subsisted between us
from the days of his childhood I took advantage of the occasion to

reinforce the hope expressed by Srt V V Srtntvasa Atyangar and


suggested that he should follow his new edition of the Destka-
Pr#bandha with a commentary of his owu, not m the difficult
Mamravala style familiar only to scholars and pandits, but in
ordinary, simple Tamil, fashioning it in such a way as to enable the
large mass of the unlearned and the uninitiated to which class I my-
self belong to obtain at first hand, some knowledge of the teachings
of our great Acharyas> some idea of the tenets of the and religion
philosophy which we have inherited from the past. In making this
request,! knew I was only voicing the wish of many Vaishnavites like
myself, eager to learn but with the means of knowledge all but
closed, unless indeed they can find the time and the inclination to go
through the rigours of the customary Kalakshepa

The want has indeed long been felt for an elementary hand-
book containing a brief summary of the mam principles of our
Darsana, together with a short statement of the Sri Vaishnava way
of hfe, outlook and practice In
fact, some of my friends thought that
I should myself write such a
handbook, but I felt unequal to the
task for one reason, if for no
other, that my preoccupations were too
great and too heavy to permit my
diverting attention to an under
taking of this nature and magnitude I had not known at the time
that the Destka Prabandha
itself, if rendered into simple Tamil,
would answer the purpose I have since read
a major part of the
commentary now published m this volume, and I can now truthfully
say that we have here m a short
compass, a conspectus of the
essential truths of our
religion and philosophy m broad outline
perhaps, but sufficient to impress the mind and
give a foretaste of its
innate beauty and grandeur Most
probably Srt Destka himself had
tms very purpose more than
any other m mind when he wrote these
verses whether he wrote them
as part of more elaborate Rahasya
Granthasar to form separate
enunciations of sections of
particular
knowledge Itmust, however, be borne in nnnd that neither the text
" hecoQ
^
t ary is intended to
dispense with the necessity
*"*&** S
Chlef ValU6 ' l lhmk > hes

e of our rehpous
-- . i

111

literature in general and of Sf* Destkds works in particular, clarity


of understanding and lucidity of expression combined with a thorough
rasp of the spirit and the modes of thought of the many religious
writers who have left their mark in the philosophic literature of this
country, are a few of the essentials required for success in this field.
That Sriramadesikam possesses them in an abundant measure is
evident from almost every page of this volume Learned commentaries
there have been, written by learned men and for learned men in the
rhetorical style favoured by custom To the reader unfamiliar with
such forms of expression, it is a taxing effort to dig beneath the
words, to reach the sense behind Most of us are therefore left to
admire such erudite writings from a distance, a closer approach being
rendered difficult except through an arduous course of discipline and
studentship for which the stress of modern life and conditions leaves
us little tune or energy Whether on account of such factors or
whether because public taste has suffered an alteration, fashion and
vogue are changing, learnedness and length giving place to simplicity
ind brevity Indeed, scholarship is now better appreciated if it
ivoids ponderous ornamentahsm and descends from the heights of
echnical expression to directness and clarity. Religious and
ihilosophicai literature has the knack of creating its own peculiar
argon, intelligible to those who revel m
it, but difficult of easy

omprehension to the unmitiate He who makes it speak the


inguage of the common man does indeed a great and invaluable
srvice to the ardent but unsophisticated seeker after knowledge.
is this service which Srtramadestkam has rendered with eminent
iccess, and he has thereby placed the religious student under a deep
*bt of gratitude

Srlramades^kctm is a Stromam m Sanskrit, and a Vidvan m


im I of the Madras University, but these distinctions give but a
>or indication of his great natural talent or of the depth and
wide learning
tensity of his m
the classical and religious literature,
Sanskrit as m
Tamil, preserved to us through the centuries.
spite of such wide and 'profound knowledge, he has been able to
oid the snare of abstruseness of expression which few of his
lolarship have been able to escape- He has written his
nmentary m simple, easy, flowing Tamil which any one can
nprehend without extrinsic aid He has carefully and deliberately
hewed the show of erudition to which lesser minds often fall
IV

easy prey He has laboured hard to make the meaning of the text a
plain as possible, indeed to make it speak to us our own languagem
so to say To make the sense clear he has adopted every possible
device, by the addition of the introductory note, the word for- wort
meaning and the sum and substance or the pith at the end
Wherever necessary, he has enriched the context by giving useful notes
on interesting points of grammar and prosody, and explaining the
allusions wherever they occur, in full For example, he has called
attention to stanza No 12 ia the Meymratha-manmtyam, where
Sri Desika touches the summit of poetic art, making the sound echo
the sense in a measure rarely attained by poet*; even of high order .
^gam, the verses comprised m
this group, it will be remembered, are
those to be found m
the more elaborate Rahasya of that name but
without the intervening links. The missing threads have been
supplied by the percipient mind of the thoughtful commentator, and
the commentary now reads as a connected, self contained whole, in
sense as in purpose

The current readings of the text have been most minutely


scanned and carefully scrutinized in order to make certain that there
are no errors of any kind When a preference is accepted or a
change approved, it has only been done after the fullest deliberation,
and only after consultation with all the eminent pandits now living*
A striking illustration of the insight which has guided Snramadesikafn
m this endeavour is afforded by his adopting as the correct reading
in Stanza No 28 of Amu tar an? am, the words lt
&L~.Gtru3n&<35 ^wrc,
<3&rr<$<sQ urr <ssr ggtr <so" m place of the extant
"stoar
<ir<G5rg> /dtrGtronGu ^uirrr^s^sQufrensr^frtso*' which
puzzles the reader and makes him wonder what the meaning aimed
at was* The alert mind of the commentator brought to his recollection
the verse in the Bhagavad
and immediately the riddle stood solved, the correct reading flashing
into emergence at once. The excellence of the commentary can
scarcely be appraised by a however detailed
description of
it, To
appreciate its full value, one must go through the whole of it, and
then compare with other commentaries
it
in the field Wheu that
is done, I have little doubt that Snramafastkam's work will take
a pre-emment rank He has done justice to a difficult task in a
manner possible to few scholars, and he has thereby done credit to his
wide learning and to the profound knowledge which he has derived
from a line of Acharyas, the last of whom is his own father Sri
Ubhaya Vedanta Vidvan Vangipuram Navantfam KrishnatnacharyG
Swamt
My knowledge of Sriramadesikam's family has been close and
intimate, and extends over a panod of more thin half a century. For
I belong to the sams Kshetra, Sri Opptltyappan Sanmdht, to which
Snramadestkam and his father also belong KrtsHnam&cHarya
Swami, or "NAVANITAM SWAM/'
1
as he is more widely known, is
one of the foremost Vidvans of the age, possessing as he does, an
acute and encyclopaedic mmd, a profound knowledge of the four
*Sastras in Sanskrit and an equally profound knowledge of the Dtvya-
Prabandhas in Tamil Indeed there are few Ubhaya Vedanta scho-
lars now alive wio can match him in his deep and precise knowledge
of the religious and philosophical literature of our ancient land, their
inner meaning, or practical importance More than all this, he
commands the respect and veneration of all Vaishnavite South Tndia f
as he combines in himself in a unique degree the highest knowledge
with the most rigorous self-discipline His serene and ascetic perso-
nality is sufficient, by itself, to instil faith, and even his casual talk
is so invested with thoughts divme that it is an elevating education
in itself It is difficult indeed, to find such a harmonious
blend of precept and practice, of exalted thinking and simple living.
In a word, ha is a living model of the Srtvatshn&va way of life, a
unique embodiment of piety and devotion, knowledge and humiLty.
It is from such an illustrious father that the worthy SOT. Srirama*
desikam has imbibed his sastratc knowledge Is it any wonder that
he has been able to produce such a scholarly edition of the Prabandha
and such a fine commentary on it as we now have before us ?
The question may b3 asked whether apart from the intrinsic
merit of the book, its contents have a meaning and value at the
present juncture when moral values tend to deteriorate, and religion
appears to be at a discount. The answer must ba an emphatic
affirmative For without the basic support of morality based on
religious faith, society cannot function and prosper and must facei
as we are now witnessing, upheavals of bitter hate and harrowing
destruction, tending to arrest the forward march of civilization by
decades, if not by centuries.
The impact of the East and West has at last begun to beat
bitter fruit m
the materialistic outlook it is engendering m the youth
of this country. It is time that they are guided to devote themselves
with earnestness to the cause of sane thinking and purposive exami-
nation of fundamental values, by a study of the spiritual treasures
preserved m our philosophic literature To achieve this purpose, the
religious truths of our system must as far as possible be stripped
of
the esoteric mysticism which surrounds them and made available to
every one who cares, so that they may furnish an antidote to the
feeling of frustration which generates the philosophy of life permeated
by ideas of group aggression and group exploitation The higher object.
ives with their universal appeal to thinking minds must be brought to the
market place so as to stimulate fruitful, close and elevating study Such
indeed would seem to have been the motive force which induced the
Alwars to choose the spoken language of the people as the vehicle
for preaching the eternal truths of the Vedas to all and sundry
without distinction of caste, colour or sex
The Divya Prabandhas, as the ecstatic outpourings of the
Tamil Samts have come to be
known, are in no sense treatises on
philosophy or religion They only purport to give expression to the spiri-
tual experiences of these mystic seers
who had seen and known Srtman-
Harayana at close quarters, face to face, and, they give us a true
and graphic account of theDivme as
they actually realized Him, His
qualities and attributes, and the
place of Jtva in the scheme of
creation and its relation to Iswara
The Vtstshtadvatta system,
or the Ubhaya (twin) Vedanta as it
is known, draws its inspiration
and derives its strength equally from the two
sources, viz., the Vedas
of Sanskrit origin and the
Divya Prabandhas of Tamil Though of
equal validity, the one is really
sense that the fundamental
complementary to the other m
the
principles revealed to and by the Rtshts
of

^^ the
Vll

gomsts- The essential truths of the Darsotta are indeed found


summed up with sufficient clearness in the Upamshctds, the Gtta
and the Brahtnasutras. These three great sources of knowledge,
compendiously referred to as the Prasthana traya, form the text,
as it were, on which all the three philosophic systems, the Advaita,
Vtstshtadvatta* and Dvatfa are founded But they have been
differently interpreted by Sri Sankara, Bhagavad Ramanuja and
Sri Madhva.

Sr* Sankara's service consisted mainly m putting an end to


atheism and re-establishing the authority of the Vedas and restoring
them to their pristine supremacy His bold philosophic conception of
a pure monism may be appealing and attractive from a purely
idealistic point of view. Brahman which is sat, chit and an and a
is the one and the only one Truth. Everything else in and of the

phenomenal world 's illusion, the effect of Awdya If Avtdya is


overcome by true knowledge, the soul till then an apparent entity
ceases, and is realized to be identical with Brahman Such
realization leads to Jtvanmukti, a state of perfect bliss attainable
even while the soul continues to reside m its physical body Srt
Sankara attempted to evolve his philosophy from the Prasthana-
traya, and indeed he argued with force and acumen, that this was
their true import, m his famous Bhashya on the Brahmasutras. He
attracted many adherents to his philosophic doctrine, but the
Visishtadvaitic schcol of thought held aloof, finding his theories
inconsistent and irreconcilable with textual authority

Sriman-Nathamum who has been rightly described as "the


founder of the Ubhaya - Vedanta school and the first pontiff of
Sri Vais'hnavism", and after him his grandson Srt Yamunacharya or
Alavandar kept the light of our Darsana burning bright m
the
example of their own lives and by their writings But it was
reserved to Srt Ramanuja, (1017 to 1137 A. D) the greatest
"synoptic thinker" which the world ever produced, to systematize
the Visishtadvaitic philosophy, faithfully interpreting the ancient
knowledge according to the letter and the spirit of the Text, m the
It would be
light of revelation and experience tested by stern logic.
out of place here to enter into the details of his system, to pass
storey by storey and room by room through so vast a structure
A few brief indict tionsi alone are possible.
viii

Srt Pawanujas long life was a life of strenuous endeavour


dedicated to the exposition and elaboration of the Visishtadvaitic

philosophy His Vedarthasangraha, Sn Bhashya, and Gttabhash$ a


reveal the master mind at work in a supreme effort to
reconcile the

seeming differences in the Upanishadic pronouncements


and to evolve
a coherent, consistent, harmonious system where the needs of pure
metaphysics and the eternal longings of the human spirit meet in
happy union, His penetrative commonsense could not accept an inter-
pretation which postulates two species of truths, the real and the
phenomenal, the higher and the lower. He refused to subscribe
to a doctrine which proceeded on a view that the Upamshads spoke
in two voices, of two levels of cognition and of two Srahmans. The
Brahman of the Upantshads the sat^ the one without a second, is
t

none other than Srtman-Narayana of the Srt-Bhagavata and the


Srt-Vasudeva of the Pancharatra. He is the Ali.Self, the Truth of
Troths, at once transcendent and immanent, the creator, the supporter
and the re-absorb *r of all. He is the penetrating Aniaratma and the
Ni^anta of the entire universe of soul and matter which stands to
him m the relation of the bod> to the sou) He js the Home of all
the eternal virtues, of ^hich His Sousilya, Soulabhya and Vatsalya
are of special interest and value to the suffering soul caught up m
the whirligig of Samsara The Jtva stands in the perennial, indis-
soluble relationship of the Sesha to the Iswara, who is the Sarva-
seshi The Mcksha i*
eternal bliss of within reach of all, irrespective
Sriman Narayana m his infinite
of sex, colour, class or caste, for

mercy, and prompted by the Purushakara of his inseparable Divme


Spouse is ever ready to extend His helping hand to all
aspiring souls
without distinction, who endeavour to reach
Him by means of Bhaktt
(kmo$, nmnterautteat meditation) or Praatti (absolute self-sur-
render) properly directed and duly performed He is the Prc&ya
and the fV**fc*, the Rakshaka and the Stddhopaya, the effective
meiftt and the ultimate
end, all one,m Moksha or liberation is not
iimem and negation, a stenle cessation of the
Duhkha of life or the
the
ix

He was not of course the founder of a school of religion or philosophy,


but only the synthetic exponent of an ancient system, the only true
system according to him, consistent with the revealed knowledge of
the Ufcanishads, the mystic experiences of the Alwars and the
requirements of realistic thought.

The century and a half which passed after him produced many
system, who brought to bear against it all the skill and
critics of his
learning of which they were capable. Then there descended on this
world the great Acharya, Sri Vedanta Destka, [1268 to 1369 A D.]
the greatest among the master intellects which this country has ever
produced The gifts of natural talent, memory and intelligence with
which he was endowed were of such high order that, by the age of
twenty, he attained mastery of all the Vtdyas and thereby acquired an
intellectual equipment covering the entire range of the literary,
ethical and religious wisdom handed down from the past. Such
was the superhuman pre-eminence to which he quickly rose among
the scholars of his age and that, m
every field of knowledge, poetics
and dialectics, religion and philosophy, that he was acclaimed and
accepted as an Avatara Purusha by almost all his contemporaries.
His extraordinarily many sided interests and aptitudes, his expert
many domains of knowledge and art, earned for
versatility in the
him the title of Sarvatanira Svatantra, the gift, it is said, of
Sri Ranganayaki Nachtar of Srtrccn&am He possessed an astoni.
shmg facility of literary expression, and his literary output was
almost unbounded, covering, as it did, an enormous range of subject,
matter. His unique gifts of poetics and dialectics earned for him
the name of Kavitarhikasttriha ; his sovereignty in the field of
Vedanta, the title of Vedantacharya, accorded to him by God Sri
Ranganatha Himself.
>
He marshalled all his varied powers born out of his
penetrative intellect, comprehensive knowledge, and deep erudition
to establish Sri Ratnanujas system, on firm, secure foundations,
rendering it for ever impregnable to adverse attacks. To this end
he laboured all through his long life, as its unwearied
champion, its ready defender and persistent advocate. He was
ever ready for action and fight and ever ready to deal blows on all
sides. He had such a complete command of all the weapons needed
for successful conflict nirableness and intrepidity, ridicule and
2
irony, brilliant diction and acute dialectics that those who had the
temerity to meet him in controversy were vanquished quickly and
finally The skilled arguments of this resourceful controversialist
in attack as in defence, are in some measure reflected in his
Satadusham in and Para-matabhanga
Sanskrit Tamil His in
service to posterity may in some degree be gauged by the numerous
works, over a hundred m number, in Sanskrit and Tamil, and in
every known form of literature, that he has left behind In the field
of Kavya he entered the lists with his Yadavabhyudaya and
Hamsasandesa, the counterpart of Raghuvamsa and Meghasandesa
of Kahdasa, scarcely inferior to them in imagery of description,

flight of fancy or literary diction Indeed it would seem according to


unbiassed critics, that Sn Des^ka has m some places even outclassed
his prototype His philosophic works, such as the Nyaya-
siddhanjana, Nyayaparisuddht, Sesvaramtmamsa and Tattva,-
muktakalapa were written for the purpose of directing fruitful
enquiry along the right channels of thought and reasoning The
essence of the Sn Bhashya interpretations was rendered in to beautiful
verses of surpassing excellence in his Ad fakarana-Sar avail
TlivTattvattka in vigorous, manly prose deals more or less with the
same topic The essence of the teachings contained in Nantmalwars
Prabandhas was versified m two other works m Sanskrit, viz , the
Dramidopantshatsara and the Dramtdopamshat Tatparya-
Ratnavah

In the domain of religion and practice, to which the Destka


Prabandha belongs his magnum opus in Mampravala is the
itself ,

Rahasyatrayasara, though he has also written several other minor


Rahasyas with the object of explaining the truths about the Tattvas,
the esoteric meanings and practices connected with the
Ttrumantra,
toaya and the Charamasloka, stressing their value as laying down
the royal road to Moksha
by means of Prapatti, more easy in
performance and more potent m effect than the other and more
difficult approach through Bhakti Besides these, his numerous
siotra^the most notable among them
being his Dayasataka on
Bivme Mercy, and the Padufea^osra on the
saving power of the
Holy Sandals at the Lord's feet, poems of
surpassing lyric beauty
ate devoted to a driweabon of the
personality, qualities and attributes

as or of the
mspired character of his
XI

writings, convincing proof will be afforded by a study of the Paduka-


sahasra of a thousand superb verses in varying metre,
composed according to tradition in the course of some three hour ?, 6

in immediate response to a challenge at the Srtrangam


temple These
and the allegorical drama called the Sankalpasuryodaya are
standing monuments of his greatness and his service to the Sri-
vatshnava faith and philosophy
The dizzy eminence he reached in the domain of philosophy
and dialectics is only matched by the brilliance of his intellectual
energy exhibited in every one of his writings. It is no
exaggeration to say that the moral and intellectual
forces that radiated from the long line of great Acharyas
of the Vtstshtadvwta school were all more genuinely and actively
embodied in him than in any other religious teacher known to history^
The powerful influence that he exercised, as much during his life as
after, is in no small measure due to the fascination of his great and
attractive personality which was an embodiment of uprightness and
nobility, simplicity and wisdom No framework in which we may
try in words to enclose this towering personality, can do justice
to the varied powers of his intellect, the wide range of his knowledge,
or the burning faith of his simple life. No wonder that eminent
scholars even of divergent philosophic and religious thought joined
in paying their unstinting homage to his greatness as a thinker,
writer and controversialist

The brief survey of Srt Destka's life by my fnend Sri


JD. Ramaswavni Ayyangar in the prefatory part of this book, and
the explanatory note by Srtramadestkam himself, prefixed to each
one of the Prab&ndhas, indicating its scheme and purport, go a long
way to furnish a useful, necessary background for a study of the
work. Not less in importance
is the Destka*darsana-sar&-scingraha

which the reader will find the Appendix, written m easy, flowing
m
Tamil by SYira+nades%kam As the name implies, it contains a
succinct statement of the essence of Sri Desikas teachings
elaborately dealt with m
his Rahasyatrayasara and other works,
condensed here in a short compass with an eye to perspicuity,
making it easy to read and understand
The lustrous personality of the Acharya as depicted m the
memoirs left by those who had seen him in life, has been better and
ft 4

Xll

more successfully reflected in the frontispiece than in any other


current picture and will afford to the admiring Snvatshnava world
a concrete medium for loving meditation and worship. The beaming
countenance, the pose and the repose of bearing, the quiet strength
and confidence of the mighty intellect, and above all, the
arresting
appeal of expression which we see m front, do credit as much to the
artist as to those who have guided him in the portraiture

Lastly, I shall be failing m my duty if I do not make a refe-


rence here to that embodiment of all that is
great, good and beauti.
ful in our culture, Snman V. V Snmvasa Atyangar to whom this
work stands dedicated. He it is who has m and guided
truth inspired
the commentator, and
generously unstmtmgly giving him his
sympathetic support, moral as well as material The Srwatshnava
community owes much to this discerning patron, whose alert, active
mind is ever on the search for virtue and
talent, and ever busy m
organizing and promoting ways and means for the conservation and
propagation of the Destka.Darsana May God confer on him long
life, sound health and plenteous
prosperity 1

"MITHILA"
Mylapore>
1st July 1944, \\
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*
FOREWORD
BY
SRIMAN V. V. SRINIVASA AIYANGAR,
Reprint from the Text Publication 1941.

By my friend, the editor of this publication, I have been


asked to furnish it with a foreword I think I can suspect why
I have been so asked. have been the foremost to prick
I think I
him into unflagging activity in the task undertaken by him, of
bringing out a scholarly edition of \Sri Vedanta De$^kd's Tamil
works popularly known as Des^ka Prabandham- And I suppose
he was entitled in his turn to avenge himself on me by condem-
ning me to write a foreword

I console myself however with the reflection that a foreword,

especially to such an edition, is not uncalled for Many decades


ago, a great Tamil scholarup for the Tamil land an idea
set
and ideal of scholarship especially in the publicationand print-
ing of ancient Tamil works. But in spite of such actual exam-
ple, the standard set up by him has been found unapproachable
He was left severely alone almost without a second. It is
therefore a matter for gratification that in the preparation of the
text of the present publication the editor has brought to bear
ideas and ideals reminiscent of that great scholar

I know
personally somewhat of the care and trouble and
zeal with which the learned editor of this publication has been
able to find out and fix up the proper readings He has not
spared himself nor has he spared the large number of competent
scholars whom he consulted almost with regard to
every one of
the questions relating to the text which came
up for decision and
determination It was exemplary It was beyond all praise
The grateful thanks, therefore , of all lovers of Tamil and
devotees of Sw Vedanta due to him for having
Des^7ca, are
brought to bear on this edition such rare and invaluable gift of
sensitive scholarship coupled with his marvellous capacity for

taking infinite pains

As regards SM Vedanta Des^7cd s Tamil works collected


>

togethei and familiar to the students of Tamil and to the devo-


tees of Srt Vedanta Desika as Desika Prabandham, I feel I am
not competent to speak seems to me however that a few
It
ideas of my own in the matter may, with ample apologies, be
submitted for the consideration of scholars and readers It is

not perhaps so well known or appreciated as it deserves to be,


that it is to Sri Vedanta J)es^Jca we owe almost entirely the
conception of Ubhaya Vedanta an expression which at the
9

present day is quite familiar to all Sri Vaishnavites of South


India The expression Ubhaya Vedanta does not signify two
Vedantas one in Sanskrit and the other in Tamil Nor would it
be accurate to say that it is the same Vedanta or Vedantic
thought that is given expression to in Sanskrit and in Tamil
respectively Ubhaya Vedanta is the characteristic expression
specially patented by and for Vaishnavites who are the followers
of the Visishta Adwaitic schoolV^s^shta Adwa^ta is best
defined as the philosophy which describes the essence of all
ejcfefcence as one in two and two in one I fancy that Ubhaya
Vedanta thus means the Vedantic thought which is one in two
and two mone The Vedantic thought is the same and yet not
the same You may call it one if you like You may call it
two if you like But in essence it is only one in two and two
in one. In other words it has been reserved only for the Ubhaya
Vedantuis, for the followers of the Visishta Axlwaitic school of
thought, to be endowed with a religion and philosophy thus
presented in differentiated non-dualiatac form. They are the
richer for it. They are the greater
for ifc. They are the happier
for it- It will take a volume or indeed raanv volumes to
3

detail with this aspect, but it seems to me it is not necessary at


any rate here and now.

popular and if popular religion


If true religion should be
should be true, it would appear to be necessary to be presented
in this twin form Authority on one side and realisation on the
othex are seen here wedded to one another Gnana, and IBhcbkti
are seen here functioning togethei Transcendental metaphysics
and logic are seen here in mutual love and affection with inner
inspiration and direct enjoyment. The sweetness of Tamil is
superadded to the pure milk of Sanskrit It will thus be seen and
appreciated how the Ubhaya Vedanta
of South Indian Vaishna-
vmsm is Adwaita itself and the consummate and
a Visishta
supreme spiritual synthesis of one in two and two in one, the
ideal of all synthesis. The harmony indicated by such a synthe-
sis is at once the fulfil ment of process and product and the

ultimate goal of all evolution

Amongst the greatest contributions made by that great


Acharya, was the declaration and demonstration of the identity
of the two Vedantas, the postulation and the insistence on the
necessity for an intimate and proper appreciation of both the
Vedantas A perfect appreciation of each of the Vedantas should
be and could be only through the medium of the other "He has
made no secret of his view in the matter The astounding
declaration has been made by him that large parts of the teach-
ings in Sanskrit Veda and Vedanta are made clear and limpid to
the understanding only through the medium of the Tamil Veda

As Brahmans classify and describe themselves as being


of ^gVeda, Yajur Veda and Sama Veda he has announced
himself to be of, and belong to, the Tamil Veda

It is well known that the Sri Vaishnavas of South India


are, divided into two classes respectively called Vadagalais and
Thengala^s which. I suppose mean respectively those who espouse
the Northern language, that is to say the Sanskrit Veda and
those who espouse the Southern language, that is to say the
Tamil Prabandhams

It must be noted as an irony that those who worship


fall to
this great Acharya as their Jagadguru should call themselves

Vadagalais, that is to say those who adopt more or less exclu-


sively the Sanskrit "Veda and Vedanta When the great Acharya
has proclaimed himself to belong to the Tamil Veda, the only
appropriate expression by which it seems to me that the Vada-
galais can call themselves as true disciples of Sri Vedanta Des^7ca
is that they are not Vadagalais but Ubhaya

When the history of religious thought and evolution in


South India should come to be written in proper perspective, I
have no doubt that the great Acharya SM Vedanta L>es^7ca,
will be recognised and designated as the apostle of the doctrine
ofredemption by renunciation or what is called Prapatti The
doctrineis no doubt as old as the Upanishads The Gita has
proclaimed it to be the final article of faith But even though
itwas accepted by all Vedantms more or less, even SM Mama-
nuja did not seek to make a separate school of it and it was
reserved only for Sw Vedanta, Des^7ca to reduce it almost to the
form of a" science and to build up a whole system of Vedantic
thought based on it

In this respect his


compositions in Tamil are quite as
valuable and significant as his writings in Sanskrit Contrasting
and considering his works in Sanskrit as well as in Tamil, the
claim cannot possibly be regarded as extravagant that there is per-
haps no important pronouncement by him in Sanskrit which has
TOt found its place in his Tamil works, though one cannot be so
sure that the essence of everything that he has written in Tamil
5

finds a place in his Sanskrit writings. In a word his contri-


bution to Sri Vaishnavism and to Sri Raman uja's school
of religion has been to reduce it to a proper logical system, and
so to say enthrone it in a fortress as it were, unassailable by any
kind opponents for all time and to acclaim and xeveal its true
of

identity to be the doctrine systematised by him as Prapatti I am


quite conscious that this doctrine of Prapatti constituted by him
into what seems almost a separate school of thought, has not
only be properly understood by many of his critics and
failed to

opponents, but has been almost jeered at as too childish and


simple to be regarded as a means of salvation. When it comes to
be considered according to its requirements and conditions as
promulgated by the great Acharya it will undoubtedly be realised
that the doctrine promulgated by him did not and could not
consist merely of a formal ceremony as understood by most

people today but is perhaps in its essential nature more difficult


of accomplishment than salvation by Gncuna, J3haJct^ or Karma
It seems to me that in fact and truth, the Prapatti as propound-
ed by him is a synthesis of all the other means of salvation.
The Prapatti Yogaexpounded by him
as is theoretically and
practically comprehensive of all other Yogas

If becoming one with the divine is the ultimate end


and goal of the human self or Jeevattna, then the union that is
brought about by Gnana or knowledge Bhakti or devotion
Karma or action, must each be a relatively limited and incomplete
one. Such ideally perfect union can be fulfilled only when the
individual self becomes organically united with the supreme self
so that it comes to live, move and have its being in the divine,
thenceforward during the remainder of earthly life or in the life

beyond
Thisgreat doctrine which in modern language may
be described as an organisation in which the individual
will become organised with the divine will is a doctrine
which is more and fundamentally the doctrine of
clearly
Visishta. Adwaita and is capable of furnishing us with a kind
of

Universal solvent, with a formula of fruitful application to the


innumerable spheres of human life and activity in modern times
It perhaps witb. reference to the problem of the relationship
is

between the individual and the society or the state, that the prob-
lems that arise for solution are today staggering the world of
thought and action IBut it seems to me that it is in the true
recognition and the practical application of the central doctrine
behind the ideal of organisation, namely each for all and all for
each, that a true salvation of the world itself depends. It is
these principlesof world salvation that have been formed into a
system of thought and finally sought to be established by Sw
Vedanta T>esik<x, in his exposition of Visishta Adwaita and
Ptupatti Yoga
not often been recognised that the place which
It has
Sr% Vedanta Desvlca occupies as a composer and poet in Tamil
is indeed very high It is not perhaps so well known as it
deserves to be, that he has been acclaimed by the leaders and re-
paseseintatives of Tamil language and liter at uie even as Tarmzh
Kadavul ( & tp***L-e*i*ir ) the presiding Deity over the Tamil
language. We may take it that when
they felt themselves com-
petted to grant ttrxto Him
such unstined recognition of superiority
1&y did not forget that he was a great Sanskrit scholar and poet
ad they could bring themselves to make any such confession
OBly after
overcoming the natural prejudice against such
recognition of one who was at the same time great as a Sanskrit
author and poet.
There is ixot perhaps a single
mode of prosody which
Sri F<Kl*to Dewfe* has not used his Tamil m compositions.
SoD&e of tfcem are m^vellotis and whatever he
adopted or used
be improved npo*x His Tamil was cfataical. In hie choice of
the apt words he has ha4 lew
It may be stated without fear of contradiction that it is

perhaps the great value and merit of the Sanskrit composition


of Sn Vedanta Des^ka that have served in the case of most per-
sons, so to say, to overshadow the achievements of that poet-

philosopher in Tamil Probably also the fact that his followers


callthemselves Vadagalais had a great deal to do with the proper
lack of appreciation of his place in Tamil
language and literature

The more one reads the Des^7ca Prabandham which is


presented here to the public by the learned Editor the more
would be the wonder with which the reader will come to regard
Sri Vedanta L>es^ka as religious teacher, philosopher, composer
and poet in the Tamil language It can almost be said that all
that is necessary to be learnt and known by a Srivaishnava, he
has put into Tamil and what he has not put into Tamil is not
necessary to be learnt or known It is no doubt true that a
great writer is he who has succeeded in weighing each of the
words used by him with great mastery of thought, and so viewed
all the Tamil
compositions of Sri Desika would bear close and
scrutinising study yielding to us thereby more and more profit
and pleasure at every succeeding reading. 2

I feel I cannot foreword without referring to


close this
what I consider to be one of the greatest and most unique
achievements of SM Vedanta Desika in his works generally.

His poetical compositions either in Sanskrit or in Tamil


have a distinctive quality of their own so much so, that it
would seem to be possible to recognise their authorship even
without previous acquaintance from the more rythm and diction
It -will be correct to say that he has invented new forms of rythm
and euphony Being at once master of the classical Sanskrit and
the classical Tamil and having apparently steeped himself in the
main qualities of the prosody in both the languages, lie has, it
seems to me, introduced into his Sanskrit compositions manv
such as
and characteristic features of Tamil prosody
has also con-
and Monai and Frasa and Amu Prasa and
characteristic
introduced into his Tamil composition
of eactt
features of Sanskrit prosody such as the euphonic unity
fern of verse and the characteristic rythm and flow and
above all
fc
dignity of personality as it were In Sanskrit as well as in
Tfcxml tiie of thought, meaning and significance holds
even
height
m balance with euphony of sound and rythm, thus exemplifying
MB literary achievement the interdependence of and body
soul
which the recognised essence of Visishta
IB Adwaita In fact it
m&ems that one may go a little further and even declare and
demonstrate the identity of his meaning and message in his
Saaafcnt as well as in Tamil writings differentiated only by the
language of embodiment
The learned editor of this publication, Sriman Vangi-
p&ram $a*antam Sr^rama DesiTcacTiarya has rendered conspl-
cuouB services not only to the Srivaishnavites of South India but
to all tha lovers of Tamil in bringing out this edition of Desvka,
Prabandham in the form of a scholarly edition worthy of the
great masterpieces The thanks of the public are therefore due
to him for what he has accomplished in the way of scholarship
M* the s|nt of sheer service
In I hope and trust that the
eoikclttsfcon
encouragement
w m&y receive from the discerning public with regard to
ptibhcatian may induce him m
the years to come to bring
H**nl imWish not only scholarly publications of this nature
1ml fttae*
fertBg out leatned commentaries on works which have
without having their value and
beauty pre~
to the pttbKc
properly.

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GJ fSl *$/Lf$/5^gis)L-.<}$8r/D /En"tt&rrLoQ& &gv6&L>U-j(ff)Lf
t (3)

(4) LDSHTLD (5) GLDO GTGgjLD U&LO (6) /SfTJT^U <&LD (7) ^UJ fc&U <&LD (8)

/5rT68r&rrtjD($GlJ/Dgz/6K>LDtL[(T7jLI ^Q UJ <SJ ^ fS ST (0) LJ IT (T^efT

S93 [BrTeueonr LnsorofBrr GGurreiSrrQj

CLOIT^
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(LD/r@aj

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nr
275

cu

G) U IT
(T^SoKT g> g& ^ffj L> 6U LU IT <S JT'6HW

294

<OT)6onfLb Giupg?

6TggTgg)lLD

<sQ&fra8a<35<n
276

erflu iSlssr
^jL^is ^//sesr Qurr<yair
eetmu

lirmsetr

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295 ^juGu(r<i5 erf'aiBaa infoim LD^^^ G^^eurrn


eusarurr

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rr^

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296

uSsBTg? u9rT$lL| ,
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278

&_LU<S$'/T SeTTlY<5S - ST63T /DGUfTgU 4

297 Garr tuscrrg?

u_|6Sffrrrrr

G^LJLJ/D/D

GJ LF Qu (n-)Lc>rr &!
279

298

LDfTUJSCT -

aBrrrrrr^j
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/ i9* /r as gyr /r <55 .

/& ITUJ s
280

SL.IUUJ

Qurr(5 & u>


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299
sn^aff Lorroj

IBITF

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uffrrs<55GfftHLD /SGOeuiulp ^^^J^^LD^L^T er&rgv

61 <S5T GST LJ LjQ -

300 ^uujfaSTGijQnw pg?(Baij

LDirecr urio36tsTu
36
282

r, if IT UOTfl(j96OT - /gasj&etr ou soar OB a if asm r&

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283

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(Sudan

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284

302
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euesr g)a/5T
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(1)
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(7)
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287

303

<u r ffti ,

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304
Gau. i GOSH

#f560D^iijG6rr. 2
288

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290

6T6OT
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Q&rruSlev ^(TLD^SO (Dutafl err

<srwQu(77)wn-e[vi/<(9}rfluj i

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306 <sn-rr6OT irjrru^OT tunruja UJITUJLD


291

<5rrjr<aGorQLa6vri/ err mi n

{1 JDLJGUGGT GTGorgu sifSl g JJ jg ^ g$


299,

307 eunrGOTLonr
LDOTf^^ 6iirrLuaj6^>ai

LpsaT(ip^ e
eurrGtunrerP turr^
292

6UHW

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308

QU36U6U ^
342

fpuj-Ga>mj80f&* ^ITLDIEIS^^^

Q&UJLU

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(Juira) OT(ei5L
343

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335
uurrsuscru

10

ijbf5/Bfrjrfruj6syrGvr

, LJ6U

L^fPuJIT cJ6ffrurr iSltfiturrgy


eg, 603=^(61510

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ssr

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Q&tLtGurrrr&err

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Qevgv
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ep&sru prreu jp
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QiUfrQj/>/r
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336

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SL.XS-(. _trsu
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346
347

337
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12

, GLDLUS;

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348

Si-63T Q&VG&&&
nsrresr

Lorriuu u0 Q&n-G5ort__

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12

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350

338 ^6Br<$L> e$tpupj$ ajrrtpiT

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339 UL^LIL) L?fp61(


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353

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45
354

rrrrp pme&fl**
9

10

12

13
14
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15

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19
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Q<3U6rfl(oUJ

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20
356

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357

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340
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LDfT6WlJU
358

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(<x9frnr<ssr

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II
361

342 G^6uii6x> GonrsiiLps Ga&rriraririT

lujpp
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( LJ6V<syfl&\>

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1

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362

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363

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u&jdGiurr&p&op
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18

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366

u$(3jf5<s

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Q&UJLULJUU>
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, LSjr/r*sitie&irp

L- ue&sar
368

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( ujrrrGiJj)U)0sonT <K$<S jslffltutr G&eoj&lturr )

arruHE.&'fcrr

jyei//r<cifjfl
369

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(Vj'SGir IL]
U>
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gr CIULOLJ/ZJ
pLD

^jp turnup$}<

18
(35 T^j O
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344

QD^UUOJ
19

47
370

e_yj9 Gtni&G&UJ Q$L

Q'& 'LU LU <T ^!

(eD6$L_ _ j5<GV)
&<$rflevr
371

L a sncm s^/srr'&
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6n>rr(J:>6Ui9rGujErQ>evr

@/5 j JT6BT (lp & <3& LU &LJ

Q'lutrm p fij <&&<&


872

SL.GTT <STT & ^1 &

<5Bn-jr6VffrLDrr6&-

Qusreurr

&rru)Q(Lirr&ia

Q_p^Q p (JJ fT
(&> Utt

Q p&fl&rroj,*
373

19
SQS I

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345

20

gt/j)<g=uj<SFQ&iiJn<35iLi<5S)L-aj

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LD

20
374

346 urrp<$L-p
Lnrrrrussr

scr.
iurriTa5fD(gLb

turrets- Qeu&fltiSi_

21

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,
Q&<S$Q$
seir /SLD
376

347 ffr GIOHJOTUU

lUSSTOT 61|(nj6>9

ujr&fr&fgt5y><(L]<o&[^uj

s rfisir
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48
378

JT <5<55T
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349
L^6iJ!

tPL^sG61J6OT
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6UfTIT

-^Ssw G9(75u>L9uj,
379

^ err <s$S stiff ^

G^ujesJfffraj956Sr
380

350
roL^iurr SULJ^LUGXIIT GLDLULU
6fTnuirEG<^<<3;

3563735(5

SeuuSSsu

L06S3flGlU6BTa5

611IT(g5)IT
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p G<sscgrggg)iLb

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crrr

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c. (eSr)
383

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49
886

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53 4 3
54 3 3. 4
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63 3 4
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66 2 3-5
67 1 2
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118 1 2 139 2
119 2 3 8
120 1 5 140 1 2
121 1 O 2 1
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141 3 5
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124 1
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145 2 2
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194
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210 2 3 3 3
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230
234
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211 3 3 3
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231 2 1 o
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232 1
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240 2
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