Liberation theology
M. NARASIMHACHARY
THE PHILOSOPHY OF SADHANA IN VISISTADVAITA: N.S. Anantha Rangacharya, Pub.by the author, No. 780, V Main Road, Vijaynagar, Bangalore-560040. Rs. 300.
The author has in this work covered in a masterly way the entire philosophy of Visishtadvaita as presented by great preceptors like Ramanuja, Sudarsana Suri and Vedanta Desika. Vaishnavism, as a religious system, has a hoary past. Its earlier exponents were Nathamuni and Yamunacharya who were inspired by the mystic saints, Azhwars. As a system of philosophy it is known as Visishtadvaita. Its main aim is the unfolding of the mysticism experienced and expressed by the Azhwars, implied in the writings of Yamuna and Ramanuja.
Means to liberation
This publication makes a detailed and analytical study of the Sadhana (means to liberation), according to Visishtadvaita. The means to liberation are Karma yoga, Jnana yoga, Bhakti yoga and Prapatti. Of these, the ultimate and unfailing means is Prapatti, which is also called Saranagati and Nyasa. The author has prepared the ground for the study in an admirable way. He has explained the chief tenets under three heads: Sadhaka (the aspirant), Sadhya (the object to be attained) and Sadhana (the means to accomplish the end). The Sadhana here is twofold as Bhakti (loving devotion) and Prapatti (whole-hearted surrender). They are not two different means. They blend into one in the ultimate analysis. In fact all the four Yogas blend with each other in a unique way. They are not four watertight compartments. When Karma (one's duty) is done with a sense of detachment, it leads to perfect knowledge or Jnana. True knowledge of the Self and the Supreme Being, generates disinterestedness (vairagya) for the material world because everything belongs to God and there is nothing that really belongs to the individual Self. When knowledge matures into love for God, it is called Bhakti. When Bhakti becomes intensified, it leads to whole-hearted surrender to God. This final stage is called Prapatti.
The history of the concept of Prapatti is interesting and inspiring. The author has traced it from the Vedas, Upanishads, Itihasas and the Puranas. It finds its culmination in the works of mystics and inspired the Acharyas. Because the spirit of helplessness and surrender to the divine is there in the heart of a sincere devotee, none can claim Prapatti as the exclusive prerogative of a particular philosophy or religion. What finally results in liberation is divine grace but it awaits surrender on the part of the Sadhaka. From this we may draw the conclusion that the Divine scheme is a fulfilment and not a violation of the autonomy of the finite Self. It is here that we find a profound reconciliation of effort and grace. Human effort melts into divine grace and divine grace swells, subsuming human effort.
Anantha Rangacharya's facile pen has presented in this book, this important dimension of Sadhana in a very scholarly and interesting manner. This is a veritable mine of information on several related topics of Visishtadvaita metaphysics.
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