The Vaishnavite reformers of India; critical sketches of their lives and writings

194 Pages·2011·11.96 MB·English

by  Rajagopalachariar, T

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THE
YAISHNAYITE REFORMERS OF INDIA
CRITICAL SKETCHES OF
THEIR LIVES AND WRITINGS
BY
T. RAJAGOPALA CHARTAR,
M.A., B.L.
PRICE RF:. ONK.
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CONTENTS.
FACE.
noN ... ... ... i
'lamuni ... ... .... 1
Pundavikuksha ... ... ... 12
ya ... ... ... 2i>
Raroarmjacharya ...
Sri Vedanta iK'sika ... !>7
Manavala Mulia ]\funi
Chaitanya
INTRODUCTION,
These are a series of Seven Essays on the
Lives and
Writings of the principal religious
reformers of the Vaishnavite or Yisishtadwaita
School of India. The treatment is critical and
historical ; but
special prominence has also
been to the side of this School's
given literary
activity. A clear account of the growth of
Vaishnavaism is intended to be conveyed by
these Lives of Eminent Keformers, and refe-
rence has been made to the deve-
throughout
lopment of doctrines. A special chapter is
devoted to the of the Visishtad-
exposition
waita
philosophy according to Ramanuja.
The of Yaishnavaism in Northern India
growth
is
briefly dealt with in the last Essay, that on
Sri
Chaitanya, wherein that great Saint's
career is also described.
fully
The Vedantic school of India consists of
three main
sub-divisions, whose founders, as
popularly understood, are the great philoso-
phers Sankaracharya, Eamanujacharya, and
11 INTRODUCTION.
All these are Vedantists in
Madbwacharya.
the sense that the infalli-
they acknowledge
of the and follow its teach-
bility Upanishads,
in their
ings, though differing interpretations
of the same. All these three
systems or at
least the first two are of considerable antiquity.
Sankara was
preceded by Gkmdapada, and he,
by earlier teachers ; and these again seem to
have branched off from an earlier adwaitic
school, which preached the one-ness of Grod,
without the
very possibly Maya-doctrine.
The
Eamanuja School, as we show in these
- had an of com-
pages, ancestry great repute,
from the who was
mencing sage Bodhayana,
perhaps only slightly removed from the author
of the Vedanta
Sutras, known as Badarayana
and
unanimously identified by Indian writers
with
Vyasa, the author of the Mahabharata.
And if the Visishtadwaitic school in its
practical and Sectarian aspect, is iden-
tical with the ancient
Bhagavata School,,
as there is
every reason to suppose, then
indeed we shall be in that
justified sayi?ig
the
origin of this school is to be fixed at some
INTRODUCTION. lift
centuries to the Christian era. It is
prior
impossible to fix the exact dates of the Sutras,
or the or the earlier Panchara-
Bhagavadgita,
tra Tantras which are the foundation of the
Bhagavata school ; and any speculation as to
their dates has not hitherto resulted
probable
in much But there are
positive good. enough?
materials in existence from which the continui-
of the Vaishnavite and traditions
ty philosophy
can be inferred ; and the
object of these pages
is, in the main, to show the outline of the his-
tory of the Vaishnavite religious movement, as
far as be from the works
may gathered literary
and traditions in the
prevalent community.
whose name is
Colebrooke, unmistakably
connected with the of accurate know-
origin
ledge in almost every department of Sanskrit
scholarship, has left a clear, if brief, account of
Eamanuja's Bhashya, and the Visishtadwaitic
School. Next to him Dr.
Thibaut, whose
1 labours in the field of Indian
research, have
earned for him the of all Hindus who
gratitude
'\alue their has made
philosophy, Eamanuja's
i
Bhashya accessible to scholars by his monu-
iv INTRODUCTION.
mental translation of the same. The Com-
mentary on the Bhagavad-Grita, by Karnanuja-
charya, has been rendered into English by Mr.
A. Govindacharya of Mysore, and is a useful
book for reference. But with the exception
of these works, the vast Vaishnavite literature,
philosophical and religious, is yet inaccessible
to the Some idea of
English-knowing public.
its extent be from the references
may gathered
in these wherein the most
pages, important
works are named and their contents
briefly
described.
The Vaishnavite literature of South India
has been influenced the Tamil works
deeply by
of the Alwars, of whom a brief account is to
be found in the of the last of the
beginning
essays of this series. The Alwars were prac-
tically the earliest Brahmin missionaries to the
South.
They propagated the devotional
aspect of the Vedanta in the Tamil land, and
used the
language of the people with great
effect. The
present work does not deal with
their lives and
writings, beyond making the
brief reference
already alluded to. But the