Dasarathi and Maraneri Nambi: Grace Beyond Caste

Such were the daily additions to Bhagavad Ramanuja's holy band.

We saw earlier that Mudaliyandan, or Dasarathi, was Bhagavad Ramanuja's sister's son. We also saw that when the Acharya went to the Kaveri for his daily bath he leaned on Dasarathi; on returning he leaned on Dhanurdasa.

One day someone asked Bhagavad Ramanuja why, upon donning the robes of a Sannyasin (renunciate) — a life that demands renouncing all kith and kin — he had not given up Dasarathi.

"Dasarathi is an exception to this rule," he said. "He is as valuable to me as my tridanda (triple-staff of a Sannyasin). When I went to Kottiyur to receive instructions from Goshthi-Purna, I told him the same. So, gentle folk, only when it becomes possible for an ascetic to give up his staff can Dasarathi leave me. Though a bodily relation, he is kin to my very soul."

Bhagavad Ramanuja was once teaching Dasarathi the Tiruvaymozhi in all his leisure hours. One day, as he taught from his couch, Dasarathi was so overcome by the love of God expressed in the verses that he stopped repeating them along with his Guru, as is customary. Bhagavad Ramanuja saw this and rejoiced to see him so sensitive to the devotional emotions that mark true mystics.

"Son, it is no wonder our love-saints move your heart. The Vedas themselves have been given to the world in the form of the Dravida Prabandhas (the Tamil devotional corpus) — just as the Vedas are said to have incarnated as Lakshmana when the Lord of the Vedas incarnated as Sri Rama."

One day Attuzhay, the daughter of Mahapurna, left her mother-in-law's house and returned to her father's. "What is the matter, daughter?" he asked.

"Father, we women must go to the river to bathe. I asked my mother-in-law to come with me, but she was ill-tempered and taunted me, saying, 'Your parents sent so many servant girls as part of your stridhana (bride's dowry) — take one of them instead of asking me!' The jeer cut me so deeply that I came to you."

"I know nothing of such matters, poor girl. Go and inform Bhagavad Ramanuja, our Head."

Attuzhay hurried to him and poured out her grievance. "Ah, I see your mother-in-law wants a servant for you. Here is one — take him." He called Dasarathi and bade him accompany her and work under her orders, considering himself part of her stridhana.

Dasarathi obeyed at once, following the young lady to the river, and serving in her house like a slave. The sudden arrival of a venerable person attached to Bhagavad Ramanuja, now performing menial service, stirred the household's astonishment. "What made you leave Bhagavad Ramanuja and come to us unasked, for free service?"

"Friends, I am not master of myself, nor can I say why my Master Ramanuja wishes me to serve in your household. He told me to go with this maiden and be at her service. I have done so. For reasons, go ask him."

They ran to the monastery, fell at Bhagavad Ramanuja's feet, and begged to know why so high a person as Dasarathi had been sent on such drudgery — to use a saint as a slave made them sinners. "We are already sinners. Pray do not add to it!"

Bhagavad Ramanuja answered simply: "Good men, we sent Dasarathi as part of our bride's outfit, for little Attuzhay is my Guru's daughter, and therefore our daughter. If you are not willing to accept what in duty we sent, you are welcome to return it."

They returned home and begged Dasarathi to go back to Bhagavad Ramanuja.

At this time another grave question arose. Among Yamuna's disciples was Maraneri Nambi of Maraneri, in the Pandya country. He was a Sudra — a member of the fourth caste of the Hindu social system. He lived with Mahapurna, who was himself a disciple of Yamuna and a Brahmana. Because Maraneri was beloved of Yamuna, Mahapurna held him in high regard.

Maraneri fell sick. He prayed to Mahapurna: "Sir, though my body is of a Sudra, service to my master Yamuna has made it sacred. It is going to die now. Pray do not cast it to the dogs. Who would throw to dogs the sacred purodasa (consecrated offering) set apart for the Devas? My body belongs to Yamuna."

Purna quieted him, promising all would be well. When Maraneri breathed his last, Purna cremated him — instead of burying, which was the custom for Sudras — and had the Brahmamedha rites performed, ordained only for Brahmanas.

When Bhagavad Ramanuja, Purna's disciple, came to know this, he was troubled. Though himself a reformer, he believed the time was not yet ripe to extend all Brahmanic privileges to Sudras. They must first be raised in spirit — in principles, customs, and morals — and then such social privileges granted as would not outrage the community. He was already doing this work cautiously, and was facing much criticism from higher-caste men. For Mahapurna to grant the highest Brahmana rite — the Brahma-Medha obsequies — to a Sudra, however spiritually exalted, was a shock the community could not easily bear.

Going to Mahapurna with due obeisance, Bhagavad Ramanuja said, "Sir, I am building a system, but you are pulling it down."

Purna replied: "Ramanuja, I admit the force of your objections. But I am for radical reform, not half-measures — and we must leave a margin for signal exceptions like Maraneri. Besides, do I lack precedents? Am I greater than Sri Rama of the Ikshvaku race? Is Maraneri inferior to the bird Jatayu, for whom Sri Rama performed the Brahmamedha? Am I greater than Dharmaputra (Yudhishthira), and is Maraneri lower than Vidura, for whom the same samskara was given? And are the truths uttered by St. Nammazhvar in the decads Payilum (iii-7) and Nedumal (viii-10), praising godly men irrespective of caste and color, mere senseless babble?"

Bhagavad Ramanuja was silent. Then Purna raised his own question: "Why was it that I found Maraneri uttering neither 'Sri Ranganatha is my refuge' nor 'Yamuna is my refuge' when he died? This is what the faithful are enjoined to say at the last moment."

Bhagavad Ramanuja replied: "That is no ground for accusation. He had abandoned himself entirely to God at that moment, trusting His promise that 'at the time of death, it is not for the dying man to remember or say anything — but for God to remember the dying man and do what is needful.'"

"But," Purna retorted, "this promise was made by Varaha (the Boar incarnation) when He was consumed with love for His consort Bhu. Can such a word be depended upon?"

"Sir, do you not know that our salvation is sure when our Father and Mother are ever together?"

Purna was delighted with this apt and intelligent answer.

About this time, another incident occurred. Bhagavad Ramanuja was one day seen leading a poor mute man with him, shutting himself in a private chamber of the monastery. Kuresa, watching this unusual conduct, peered through a chink in the door. He saw Bhagavad Ramanuja, by signs alone, showing the mute man his own holy feet — teaching him by gesture that their contemplation would be his sole means of salvation.

On seeing this supreme act of grace, Kuresa thought, "Alas, that I was born Kuresa, a man of learning and wisdom! I would have been happy to have been born mute and rustic, that I might have deserved such precious free grace as this man!" It is said Kuresa swooned under the weight of this reflection.

About this time, Bhagavad Ramanuja undertook a journey to Tiru Kottiyur to visit his Acharya Goshthi Purna. He found him seated on a high loft in his house, absorbed in contemplation. Waiting for an opening, he submissively asked what it was his master was dwelling on so intently — what mantra he was reciting, and what dhyana (object of meditation) he was holding.

Purna said: "Noble son, my only mantra is the holy name of Yamuna, and my only dhyana is his blessed figure (vigraha) which fascinated me as I studied him bathing in the holy Kaveri. 'The Guru's holy name is our hymn and his image the object of our loving contemplation' — so say the Sastras."

Bhagavad Ramanuja prostrated before his Guru and returned to Srirangam.