Sri Deva Sthanam

Where Faith and Scholarship Meet

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Sri Vaisnavism after Ramanuja

Ramanuja Acarya
(1017-1137 A.D.)

Page 3 – Sri Vaisnavism after Ramanuja

As long as Ramanuja was alive, Sri Vaisnavas attached equal importance to both the Sanskrit and Tamil sides of their tradition. They stayed together as one group following the beliefs and practices of the acaryas and the Alvars. After Ramanuja however, certain teachers tended to emphasise the Sanskrit Vedas, while others emphasised the Tamil Divya Prabandhanas. The move toward the Tamil Divya Prabandhas was natural because Tamil was the mother tongue of the people, but the consequences of this division between the Sanskrit and Tamil sides of the tradition, led to differences of philosophical interpretation. This in turn eventually led to a split among the Sri Vaisnavas into two groups, the so called Northerners, the Vadakalai, and the so called southerners, the Tenkalai.

In theory the Vadakalai place greater stress on the Sanskrit side of the tradition, whereas the Tenkalai give more emphasis to the Tamil side. In actual practice however, the Vadakalai and Tenkalai connect themselves to Ramanuja through descendent lines running throught different theologians. The Vadakalai connect themselves through Vedanta Desika (1268-1369), where as the Tenkalai connect themselves through Pillailokacarya (1264-1369) [1] .

These two descendent lines from Ramanuja are shown below:

Vadakalai Sri Vaisnavas

Vadagalai-succession

Tenkalai Sri Vaisnavas

/Tengalai-succession

Although the seeds of this division can be traced back to the time of theacaryas and the Alvars, the actual split into Vadakalai and Tenkalai did not formally occur until the 18th century. The philosophical differences that developed between the Vadakalai and Tenkalai sides of the Sri Vaisnava tradition are shown on Vadakalai/Tenkalai Doctrinal Differences.Of the eighteen differences that are cited, two of the most important differences center on the nature of God’s mercy (svami-krpa) and the ontological status of Laksmidevi.

The Tenkalais take the view that God’s grace does not depend on the effort or merit of the devotee. If God had to depend on anything for the distribution of divine grace, even the sincerity of a devotee, God would be limited. It is the view of the Tenkalai that God’s grace was therefore, completely causeless. The Vadakalai, on the other hand, take the view that God’s grace depends on the good actions of the devotees, who must prepare and qualify themselves for divine grace. God’s grace was, therefore, directly related to the effort of the devotee. The Tamil speaking Alvars appeared to favor the former view, whereas, the Sanskrit based acaryas appeared to favor the latter view.

Regarding the ontological status of Laksmi or Sridevi, the Tenkalai hold that Laksmi is a jiva soul, albeit a very important one. In other words, Laksmi is a finite being and a servant of God just like all other souls. She can plead with God on behalf of the jivas, but she has no independent power to give liberation (moksa) on her own. The Vadakalai, on the other hand, consider Laksmidevi to be equal to God. She possesses all the powers of God (vibhutvam) and on her own she can grant moksa to the devotee. Laksmi is therefore, as important as God.

Apart from the Vadakalai/Tenkalai split that developed, other developments and important personalities arose after Ramanuja. One was the development of the manipravala [2] language that interspersed Tamil and Sanskrit words to form a Sanskritic Tamil prose. Those Tamil readers who were not well versed in Sanskrit could more easily understand this type of language. The literature of the manipravala language is mostly in the form of commentaries on the Sanskrit works of Yamuna and Ramanuja acaryas, as well as the Tamil hymns of the Alvars, the Divya Prabandha. The rise of the manipravala language marked the popularization of the teachings of the Alvars.

The two most important personalities that arose in the post Ramanuja era are Vedanta Desika and Pillailokacarya. Vedanta Desika (1268- 1369) is also known as Venkatanatha. He was an intellectual giant and a person who was distinguished in all branches of traditional learning. During his lifetime he wrote more than a 100 works in both Sanskrit and Manipravala on virtually every aspect of Visistadvaita philosophy and religion. Unlike most of his predecessors, including Ramanuja, Vedanta Desika remained a married man (grhastha) throughout his 100 years. He never adopted the ascetic lifestyle (sannyasa). He therefore showed that it was possible to become an important theologian within the Sri Vaisnava tradition without being an ascetic. In the hands of Vedanta Desika, Sri Vaisnavism was indeed strengthened beyond anyone’s imagination. Vedanta Desika is today associated with the Vadakalai side of the tradition.

Amongst the Tenkalais the name of Pillailokacarya (1264-1369) is most important. He also lived for over a 100 years. During this long lifetime he wrote 18 book in the Manipravala language and had a major impact in bringing the teaching of Visistadvaita and the Alvars to the common people. Pillailokacarya was a senior contemporary of Vedanta Desika and although the two theologians were on good terms, their views differed on important theological issues that later contributed to the Vadakalai and Tenkalai split mentioned earlier.

After the time of Vedanta Desika and Pillailokacarya many centers of learning developed associated with both the Vadakalai and Tenkalai communities. These were religious institution (mathas) similar in style to the mathas of the Madhvas. Amongst the Vadakalai there is the Ahobila, Paralala and AndovanMathas each headed by an eminent sannyasi for the propagation of Ramanuja’s teachings as interpreted by Vedanta Desika. The Tenkalai sect also set up centers of learning, chief of which, are the Vanamamalai Matha at Nanguneri, Tirumalai Jiyar Matha at Tirupati, the Sriranga-narayana Jiyar Matha at Srirangam and the Yatiraja Matha at Melkote. The mathas of both these groups continue to serve the needs of Sri Vaisnava philosophy and religion down to the present day.

Shukavak N. Dasa

[1] It is also said that the Tenkalais trace themselves to Ramanuja through Manavalama Muni (1370-1443), who came after Pillailokacarya.

[2] Manipravala literally means pearl (mani) and coral (pravala)

Bibliography

Aiyangar, S. Krishnaswami; Chariar, Rajagopala; and Rangacharya, M, Sri Ramanujacharya: a sketch of his life and times and His Philosophical System, with an account of Ramanuja and Vaishavism. Madras: G. A. Natesan, 1911? (Microfiche)

Ramakrishnananda, Swami, The Life of Sri Ramanuja. Madras: Sri Ramakrishna Math, 1965.

Srinivasa Chari, S. M. Visistadvaita Vedanta. Delhi: Motilal Banarsidass, 1998.

Rangachari, Dewan Bahadur, The Sri Vaishnava Brahmans. Delhi: Gian Publishing House, 1986.

Dasgupta, Surendranath, A History of Indian Philosophy, Volume III. Delhi: Motilal Banasidass, 1975.

“Ramanuja.”  Encyclopedia Britannica 2003  Encyclopedia Britannica Premium Service.

30 Jan, 2003 http://www.britannica.com/eb/article?eu=64159.

Srinivasa Chari, S. M. Vaisnavism, Its Philosophy, Theology and Religious Discipline. Delhi: Motilal Banarsidass, 2000.

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Compensation Planning

 

Two important considerations–the amount of the salary and the use of “salary reduction agreements.”

1. Salary. Total salary packages are as described in Mandir Staff Compensation.

2. Salary reduction agreements. Many churches have established “salary reduction agreements” to handle certain staff expenses. The objective is to reduce a worker’s taxable income, since only the income remaining after the various “reductions” is reported on the worker’s W-2 or 1099 form at the end of the year. It is important for Mandirs to understand that they cannot reduce a worker’s taxable income through salary reductions unless specifically allowed by law.

a) Housing allowances. Federal tax law permits clergy who own or rent their homes to exclude from gross income that portion of his or her compensation actually spent on their home (furnished, including utilities). This amount must be designated in advance as a “housing allowance” by the church board. Note: these exclusions apply only to priests and only for compensation from services performed in the exercise of their priestly duties. The housing allowance exclusion is for federal income tax purposes only. Priests cannot exclude the housing allowance when computing social security taxes.

b) Cafeteria plans. Cafeteria plans, including “flexible spending arrangements” can be used if several conditions are met. A cafeteria plan is a written plan established by an employer that allows employees to choose between cash and a “menu” of nontaxable benefits including employer-provided medical insurance premiums, group-term insurance, and dependent care.

c) Tax-sheltered annuity contributions. Salary reduction agreements can be used to contribute to a priest’s tax-sheltered annuity (403(b) annuities, SEPs and other plans), so long as the salary reductions meet certain conditions.

d) Equity allowance. Priests who live in Mandir-owned housing are denied the ability to accumulate equity in a home. Many priests who have lived in parsonages often face retirement without housing. To avoid this potential hardship some churches increase their priest’s compensation by an amount sometimes referred to as an “equity allowance.” Some churches place the allowance directly in a priest’s tax-sheltered retirement account.

3. Accountable business expense reimbursement policy. This is available to both priests and lay staff members alike. Under such an arrangement a Mandir (1) reimburses only those business expenses that are properly substantiated within a reasonable time as to date, amount, place, and business purpose, and (2) requires any excess reimbursements (in excess of substantiated expenses) to be returned to the church. This includes the use of a personal automobile for the service of the Mandir.

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The Hindu Months

Hindu Months and Time Eras

The Hindu Months

In Hindu astrology, as in Western astrology, the zodiac is divided into twelve signs (rasis). Each of the twelve signs is in thirty degree segment of the full zodiac. In addition to the twelve signs, the Hindu zodiac is further divided into twenty-seven naksatras or lunar mansions. Each naksatra is a thirteen degree and twenty minute segment of the zodiac. Specifically, a naksatra is the number of degrees the moon travels across the sky in a twenty-four hour period. The degrees of the twenty-seven naksatras when totaled together equal the three hundred and sixty degrees of the entire zodiac. The names of the Indian months originated from the names of the naksatras where purnima (the full moon) always takes place. Of the twenty-seven naksatras only twelve of them have full moons.

The names of the Hindu months with their corresponding Western periods are as follows:

Naksatra
Hindu Month
Western Month
Visakha Vaisakha April-May
Jyestha Jyaistha May-June
Purva-asadha Asadha June-July
Sravana Sravana July-August
Purva-bhadrapada Bhadra August-September
Asvini Asvina September-October
Krttika Kartika October-November
Ardha Agrahayana November-December
Pusya Pausa December-January
Magha Magha January-February
Uttara-phalguni Phalguna February-March
Citra Caitra March-April

Hindu Time Eras

India has many time eras. In general there are two kinds of eras: those named after prominent religious leaders and those named after kings. In addition, there are two annual time periods that mark the beginning of an era: the month of Caitra (March-April) and the month of Karttika (October-November). In the north the custom is to begin each year with Caitra (March-April) and each month with the full moon. But in the south and in Gujarat the years begin with Karttika (October-November) and the months with the new moon. The two most important eras are the Sakabda and the Samvat.

The Sakabda or Salivahana era (AD 78), now used throughout India, is the most important of all. It has been used not only in many Indian inscriptions but also in ancient Sanskrit inscriptions in Indochina and Indonesia. The reformed calendar promulgated by the Indian government from 1957 is reckoned by this era. It is variously alleged to have been founded by the Hindu king Salivahana. To reduce Saka dates to dates AD, 78 must be added for a date within the period ending with the day equivalent to December 31 and 79 for a later date.

The Samvat or Vikrama era (58 BC) is said in the Jain book Kalakacaryakatha to have been founded after a victory of King Vikramaditya over the Sakas. But some scholars credit the Scytho-Parthian ruler Azes with the foundation of this era. It is sometimes called the Malava era because Vikramaditya ruled over the Malava country, but it was not confined to this region, being widespread throughout India. The years reckoned in this era are generally indicated with the word vikramasamvat, or simple samvat. To reduce Vikrama dates to dates AD, 57 must be subtracted from the former for dates before January 1 and 56 for dates after.

The Bengali era is also known as the Laksmana era (AD 1119) said to have been founded by the king Laksmanasena of Bengal and still used throughout Bengal and preserved until modern times. To convert Bengali era to AD, 593 years must be added. The Caitanya era starts from the appearance of Caitanya Mahaprabhu in 1486. To convert the Caitanya era to dates AD add 1486 years to the Caitanya date. The Caitanya dating system is only in use by Caitanya Vaisnavas.

 

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Priest’s Compensation and Puja Home Services

In making the comparison between Christian and Jewish clergy with the Hindu priesthood some major differences exist that need to be taken into account. Hindu priests have the advantage of home religious services whereas Christian and Jewish clergy generally do not. The two notable exceptions are weddings and funerals. All other religious services such as the baptismals, christenings and bar mitzvah, etc. are generally performed in the church, temple or synagogue. Hindu priests, on the other hand, regularly travel outside their temple to member’s homes for pujas and havans, etc. This naturally affords some incoming making opportunities. For the purposes of this article all such pujas and havans/homams performed outside of the temple are classified as Home Services.

In determining the relationship between Home Services and general priest’s salary temple manager should consider three options.

1. no involvement in Home Services
2. full involvement in Home Services
3. shared involvement in Home Services

All three options are based on the premise that one way or another a priest’s remuneration must approach the general salary guidelines, as discussed on the previous pages, according to the level of education, seniority, cost of living, temple means, etc.

Hours: All options should be based on a mutually agreed upon total number of hours whether weekly or monthly. For example, the Temple management could agree that 40 hours make a full week and budget 30 hours of Temple spent time and ten hours in Home Services. “Overtime” hours could be balanced out by adding or subtracting time or salary at the end of the month.

Option 1 No involvement in Home Services: According to this model the temple decides to simply set the hours of the priest in the temple and not regulate what the priest does outside of the temple on his or her own time. The temple may estimate the “puja worth” of a priest and thereby adjust the temple salary accordingly; letting the priest makeup the difference at will so long as it does not interfere with temple operations.

Option 2 Full involvement in Home Services: According to this model the temple may elect to pay the priest’s salary in full and similarly collect the full amount for Home Services. This option would have to factor in mileage and travel expenses. The temple may want to furnish the priest with a vehicle in order to simplify the process or take advantage of tax considerations, etc.

Option 3 Shared involvement in Home Services: According to this model the temple and priest have an agreed arrangement whereby the priest goes to a member’s home, performs a puja or havan and then divides the proceeds according to some percentage split (for example a 50/50 or some other mutually agreed ratio). Depending on the agreed arrangement mileage and travel expenses may be factored in. For example, the temple may want to furnish the priest with a vehicle in order to simplify the process or take advantage of tax considerations, etc.

There are of course advantages and disadvantages in all three of these options and each temple should evaluate its own situation in order to determine the best course of action.

March 2001