Vedanta Desika a Study

Beginnings of Desika Studies

Vedanta Desika. The Sri Vaisnava poet-philosopher had been, even in his life-time, (the 13th-14th centuries) a great subject of study. A subject of study he was as his life was a real spiritual inspiration for people given to spiritual yearnings. People studied him for his poetry which was relished in comparison with the poetry of Kalidasa. He was an object of veneration as his whole life was a long experiment with his own moral and spiritual philosophy. A moving figure of his time, he dominated the world of Indian scholarship in the succeeding centuries also. His life, works and philosophy were installed not only in the Desika shrines or the temples dedicated to him, but in the minds of men of thinking. He was fortunate in having in his own son, Varada Natha Vedantacarya, a profound scholar of his works. In fact Varada Natha Vedantacarya may be looked upon as the pioneer of Desika studies. Besides him, there was the sage Parakala, who spared no pains in the dissemination of the teachings of Vedanta-Desika's life, works and philosophy. In fact Vedanta-Desika because an institution as early as his life-time.

Desika studies in the 15th-16th centuries

In the succeeding centuries (the 15th and the 16th) Desika studies became the privilege of such great scholars as Mahacarya (or Doddayacarya), Sri Nivasa, Nrsimha Deva and Appayya Diksita. It was through the efforts of these savants that the Desika-literature found its proper place in the literary and the philosophical history of India. What Mahacarya did for the logical exposition of Desika's philosophy, Appayya Diksita did for the spiritual appeal of Desika's life and works. These scholars were chiefly responsible for removing the doubts or disillusionments in the minds of people concerning Desika's philosophy.

Desika-studies in the 17th-18th and the 19th centuries.

In the 17th-18th and the 19th centuries, the students of poetry and philosophy did not neglect Desika-studies. A popular appreciation of Vedanta-Desika's life, works and philosophy resulted in panegyric poems, raising him to a superhuman stature. Vedanta Desika had become, in fact, a spiritual myth by this time. Such works as the Vedanta Desika Vaibhava Prakasika, the Saptati Ratna Malika, the Vedanta Desika Mangalasasana and so on written by the authors of these centuries are in fact the songs of spiritual glories of Vedanta Desika. Centres of Desika-studies had sprung up at places of learning like Kanci, Tirupati, Tiruvahindrapuram, Srirangam and so on. The Sanskrit scholars and the Tamil savants both had an equal share in the study and appreciation of Vedanta Desika and his works. While and Vedanta Desika Vaibhava Prakasika and the Saptati Ratna Malika spoke of Vedanta Desika's greatness to the Sanskrit-knowing public, the Guruparampara Prabhavam and the Kovilolugu brought forth the spiritual significance of Vedanta Desika's life and mission, the institution of the Desika-study circles propagated to the thinking minds the ideals of Vedanta Desika's works and philosophy.

Desika-studies in the 20th Century.

In the 17th-18th and the 19th centuries, the students of poetry and philosophy did not neglect Desika-studies. A popular appreciation of Vedanta-Desika's life, works and philosophy resulted in panegyric poems, raising him to a superhuman stature. Vedanta Desika had become, in fact, a spiritual myth by this time. Such works as the Vedanta Desika Vaibhava Prakasika, the Saptati Ratna Malika, the Vedanta Desika Mangalasasana and so on written by the authors of these centuries are in fact the songs of spiritual glories of Vedanta Desika. Centres of Desika-studies had sprung up at places of learning like Kanci, Tirupati, Tiruvahindrapuram, Srirangam and so on. The Sanskrit scholars and the Tamil savants both had an equal share in the study and appreciation of Vedanta Desika and his works. While the Vedanta Desika Vaibhava Prakasika and the Saptati Ratna Malika spoke of Vedanta Desika's greatness to the Sanskrit-knowing public, the Guruparampara Prabhavam and the Kovilolugu brought forth the spiritual significance of Vedanta Desika's life and works to the Tamil-knowing public. While the institution of the Desika-shrine inculcated popular faith in the ideals of Vedanta Desika's life and mission, the institution of the Desika-study circles propagated to the thinking minds the ideals of Vedanta Desika's works and philosophy.

Desika-studies in the 20th Century.

The present century of Indological study and research has its own interest in the study of Vedanta Desika's life, works and philosophy. There are, first, the Srivaisnava (Vadagalai) scholars who look upon their Acarya with the same profound faith as their predecessors. Vedanta Desika's spiritual greatness is a great reality for them. They are enamoured of the old halo on Vedanta Desika's birth and life, works and philosophy. Then there are the students of Sanskrit literature and the Indian religious and philosophical systems who also have taken the cause of Desika studies in their own way. Their idea is to view Vedanta Desika in a real historical perspective and in his real human achievements.

The following may be looked upon as the various kinds of Desika-studies in vogue in the present century :

(1) Firstly, mention may be made of the schools of Desika studies started by the Vadagalai Srivaisnava scholars for the propagation of the teachings of their Acarya and the revival of the Desika-cult. Such academies as the Desika Sampradaya Vivardhini Sabha (Madras and Kumbhakonam) and the Vedanta Desika Vijaya Vaijayanti Pathasala (Conjeevaram) made no secret of their aim and object. It is under their aegis that the poetical, the theological and the philosophical writings of Vedanta Desika have seen the light of day. The recently established Sri Venkatesvara Oriental Research Institute at Tirupati, has, as one of its aims, the publication and the exposition of the works of Vedanta Desika.

(2) Secondly, there are certain publications started chiefly for the propagation of the writings and the teachings of Vedanta Desika, the Sastra Muktavali Series publications started at Conjeevaram have presented to the world of Indologists some of the major works of Desika. The Vedanta Desika Granthamala Series publications begun by P.B. Annangarachariar Swami have brought out cheap and handy editions of almost all of Desika's works. The Sathakopadya-carya Shri Suktisudha Svadini Series and the Vani Vilas Sanskrit Series deserve our consideration. The Shri Nigamanta Mahadeshika Memorial Edition beginning though ending also at the publication of the Nyaya Parisuddhi can not be lost sight of. Besides, these South Indian projects of Desika studies, the 'Pandita' of Banaras also deserves a special mention for it was through its volumes (28 to 38) alone that the North Indian students of Sanskrit literature and Indian Philosophy were attracted to the Desika-Kavya and the Desika-Darsana.

(3) Thirdly, we notice scholarly attempts at the reconstruction of Vedanta Desika's life and times in the pages of various research journals given to Indology. The articles of Shree Gopinatha Rao in the Madras Review (1905), of Shree Govindacharya in the J.R.A.S. Bombay Branch (1909-1912), of Shree V. Raghavachari in the issues of the J.R.A.S. and so on, all touching on the life and mission of Vedanta Desika, still form the handy raw material for further finish and perfection. Apart from articles exclusively written on Vedanta Desika, the above research journals as well as the Epigraphica India, the Indian Antiquary and the J.R.A.S. Bengal Branch all abound in copious allusions to Desika and his works, then there is the Sough Arcot Gazeteer which contains the traditional anecdotes of Vedanta Desika's life, works and philosophy. The Sri Venkatesvara Oriental Research Journal has taken the cause of Desika study anew.

(4) Further, Desika studies have been greatly facilitated by so many authentic Sanskrit Catalogues compiled by such learned scholars as Dr. Hultzsch, Rice, Dr. Keith, M.M. Kuppuswami Sastriar, P.P.S. Shastriar and so on who all record Vedanta-Desika's minor or major works and note down anecdotes concerning his life and times. Though there is some confusion in some of these catalogues, as for instance in the D.C.S. Mss. (Madras, Author Index 1940) which identifies our Srivaisnava poet-philosopher Venkatanatha Vedanta-Desika with some other authors of similar names or surnames, as for instance one Vedantacarya, the author of the Kavya Prakasa-Vyakhya and the Vedanta Kaustubha or one Vedantacarya, the author of the Vedantacarya Vijaya Campu or for that matter, one more Vedantacarya, the author of the Siddhanta-Candrika and so on. Be it as it may, these catalogues remain the basis for the student of Indology to acquaint himself with the range and the nature of Vedanta Desika's writings.

(5) Moreover, we find the writers of the histories of Sanskrit literature as for instance Dr. Keith and Dr. Krishnamachariar giving some place or the other in their scheme to the literary writings of Vedanta Desika. Whereas the older historians of Sanskrit literature show no acquaintance with Vedanta-Desika, the latter ones-Dr. Keith being the pioneer amongst them-seem to have no dispassionate opinion on his literary endeavours or achievements.

(6) Coming to the histories of Indian religious order sand schools as compiled by scholars like Monier Williams, Barth, Wilson, Farquhar and others, we notice Vedanta Desika's importance recorded either as a Srivaisnava-teacher next to the great Ramanuja or as a leader at the head of the Srivaisnava Schism. One thing is clear that the historians of Indian religious literature can ill afford to forget Vedanta Desika as a religious teacher of India.

(7) Though the histories of Indian philosophical systems written by the pioneers such as Paul Deussen, Prof. Max Muller, Dr. Vidya Bhushan and so on know nothing about Vedanta Desika's philosophical contributions, but the recent detailed histories of Indian philosophical schools written by Dr. Keith, Dr. Radhakrishnan, Dr. S.N. Dasgupta, Prof. Hirianna and others show keen interest in finding some place or the other for the philosophical ideas of Desika in the galaxy of India's philosophical thoughts and speculations.

(8) Apart from the historians of India's literary, religious or philosophical achievements, the political historians of medieval India as for instance, those who have written on the Vijayanagar empire, the Nayaka dynasty and so on, have all recorded the political importance of Vedanta-Desika, the Srivaisnava teacher-philosopher.

(9) Now, we come to notice some poetical works of Vedanta Desika published along with their English notes or translations or appreciations such as:

(i) the Hainsa Sandesa (Madras Edn. 1902, 1903 and the Journal of Mythic society, Banglore Vol. 18).

(ii) the Subhasita-Nivi (Madras and Srirangan Edn.).

(iii) the Yadavabhyudaya (A.V. Gopalachari Edn.) and,

(iv) the Sankalpa Suryodaya (Narayanachari Edn.). The authors of the editions of the above works have all touched upon the life-story and the literary achievement of Vedanta Desika. But what strikes one most therein is the Vedagalai Srivaisnavite fervour of the authors for their Desika's literary greatness rather than any critical literary evaluation or balanced dispassionate judgment.

(10) Last but not the least, there are a few works, though small in scope, written on Vedanta Desika's life, works and philosophy, which all must form the ground for further intensive research on the subject. One such work, "The Life and Writings of Vedanta Desika" by M. K. Tatacharya, the other, "The Bibliography of Vedanta Desika's work" by Dr. K.C. Varadachari and the third, the Vaisnavite Reformers of India-which includes discussion on Vedanta Desika also-by Rajagopalachari, have all served their purpose as they have introduced our author to the students of Indology.

The Scope and purpose of the present work.

The scope and purpose of the present work is defined and determined, by the scope and purpose of the long unbroken tradition of Desika-studies. No one denies, now, the importance of Vedanta Desika, in the history of the medieval poetical and philosophical literature of India. While Vedanta Desika enriched Sanskrit literature with his major poems, philosophical writings and religious discussions, he gave some rare literary gems in his Mani Pravala-contributions to Tamil also. Whereas the Sanskrit-knowing student can study and appreciate him as the man, the poet, the philosopher and the teacher, the Tamil-knowing votary is especially privileged to master the secrets of Desika's Srivaisnava esotericism. Though Desika's mental make-up must needs be presumed to contain the Vedic and the Prabandhic strains in equal measure, the Vedic indicative of the Aryan intellectualism and the Prabandhic, of the Dravidian emotionalism, but, it must be said to his great credit that he was clear in his mind as to the difference of the types of his audiences, the Sanskritic and the Dravidic and the matter he had to give to both of them and the method he had to adopt to appeal to their minds and susceptibilities. Thus it is that one's lack of knowledge of Tamil does not present any insurmountable difficulty in one's progress with the study of his life, works and philosophy.

Now, coming to the various papers published in the journals, the tracts or the pamphlets written by the Vadagalai Srivaisnava enthusiasts and a few references or chapters inserted in the literary, the political, the religious and the philosophical histories of India, all concerning Vedanta Desika's life, works and philosophy, it can be safely pointed out that none of them has any comprehensive picture in view. Here, for the first time, an all-comprehensive scope of Desika-studies is chalked out and an attempt made, in the following pages, at a thorough discussion of the whole problem as far as practicable and within the means of the author. The scheme of the treatment is as follows :-

(A) Vedanta Desika, the man-In this section the life-story of Desika is presented not for its own sake, but, with a view to studying the various influences working in upon his mind, resulting ultimately in the progression of his thought and the foundation of what came to be known as the Desika-Kavya and the Desika-Darsana.

(B) Vedanta Desika : His contributions to Visistadvaita.-This section deals with Desika's synthetic outlook on Indian philosophical systems and his contribution to Ramanuja's Visistadvaita, ultimately resulting in the foundation of the Desika-Darsana.

(C) Vedanta Desika : His contributions to Srivaisnavism-In this section, Desika's Srivaisnavism is shown in its broad outlines as emerging from the Vedic and the Prabandhic devotional trends.

(D) Vedanta Desika : The Poet of Bhakti and Prapatti. – In this section, the poet in Desika as manifest in the vast field of Desika's writings is presented and appreciated.

As regards the purpose of the present work, the writer may humbly lay down-

(i) That his attempt, in the following pages, will be to bring out the man in Vedanta Desika whose daily worship as a divinity in the Vidagalai Srivaisnava shrines has so far been keeping him away from the gaze of the student of Indian thought,

(ii) That his study of Desika's philosophical works will comprise the study of the philosophy of Ramanuja Influencing and influenced by what is called the Desika-Darsana.

(iii) That his interest will chiefly lie in seeing through the religious teachings of Desika, the contemporary religious urge of India.

(iv) That his concern primarily will be to analyse the ingredients of Desika's poetic personality and to study his contributions to the cause of Sanskrit poetry of the medieval times.

Be it as it may, the real purpose of the present work will have been served if it could but generate a sincere desire in the minds of the votaries of Desika to view and appraise their Acarya as a great teacher rather than a god, a gifted poet rather than the personification of Lord Hayagriva and to crown all, a philosopher with a mission rather than Lord Venkatesa in flesh-and-blood.

Before concluding, it is the privilege of the author to gratefully acknowledge his deep indebtedness to Prof. K.A.S. Iyer, Vice-Chancellor, Lucknow University, for his guidance and interest in the publication of this study. It is also the author's pleasant duty to express his deep gratefulness to the Late Mahamahopadhyaya Shri C. Narasimhachariar and the Late M.M. Shri Cinnaswami Shastrigal for their unstincted help in this study of Desika. All thanks of the author are also due to His Holiness Shri Parakala Swamin, the Head of the Parakala Muth, Mysore, for evincing keen interest in the progress of the study at each and every step.

The author is also glad to record his thanks to Shri Jaya Krishna Das Gupta, the managing proprietor of the Chowkhamba Sanskrit Series Office, for all the pains undertaken by him in the publication of the work. The manager of the Tara Printing Works, Varanasi, deserves the author's thanks for his hearty co-operation in the printing of these pages.