Yādavaprakāśa

The First Guru of Śrī Rāmānuja

Śrī Yādavaprakāśa was a figure of considerable intellectual stature, widely recognized as a celebrated scholar and exponent of the Advaita philosophy in the venerable city of Kāñcīpuram. It was to this esteemed preceptor that the young and intellectually brilliant Śrī Rāmānuja approached, driven by an ardent desire to delve deeply into the profound intricacies of Vedāntic studies. Śrī Yādavaprakāśa, in his initial encounter with Śrī Rāmānuja, was undoubtedly captivated by the discernible divine aura and spiritual radiance emanating from the youthful seeker, and thus, he graciously accepted Śrī Rāmānuja into his esteemed fold of disciples.

The Genesis of Philosophical Divergence: The Taitareeya Upaniṣad

As Śrī Rāmānuja’s unparalleled intellectual prowess began to manifest itself more clearly within the classroom, a discernible philosophical divergence began to emerge between the guru and his exceptionally gifted disciple. Śrī Yādavaprakāśa soon found himself in a state of growing unease as Śrī Rāmānuja, with humble yet incisive questioning, began to challenge and offer alternative interpretations to his teacher’s established Advaitic explanations.
A pivotal moment that profoundly illustrated this divergence occurred during a lesson focused on the sacred Taitareeya Upaniṣad, specifically concerning the foundational phrase, “Satyam Jnanam Anantam Brahma” (Brahman is Truth, Knowledge, Infinite). Śrī Yādavaprakāśa presented his interpretation, which, for Śrī Rāmānuja, caused deep internal distress. With profound humility and respect for his teacher, Śrī Rāmānuja then offered his own, more nuanced and expansive interpretation. He elucidated that “Satyam” serves to refute any notion of temporariness or impermanence associated with Brahman; “Jnanam” powerfully refutes the possibility of Brahman being non-conscious or inert; and “Anantam” unequivocally refutes any form of limitation, be it spatial, temporal, or qualitative. Through this interpretation, Śrī Rāmānuja presented Brahman as eternally true, infinitely conscious, and boundless, fundamentally distinct from both conscious and unconscious entities as understood in the empirical realm. This profound and novel exegesis by Śrī Rāmānuja deeply unsettled Śrī Yādavaprakāśa, who, at that moment, likely recognized the extraordinary spiritual depth and intellectual originality that resided within his young disciple, far surpassing the ordinary.

The Climactic Disagreement: The Chāndogya Upaniṣad and the Dismissal

The Conspiracy and Its Divine Frustration

Following this acrimonious dismissal, Śrī Yādavaprakāśa, unfortunately swayed by the malicious instigations of some envious disciples, conceived a dark and sinister plot to eliminate Śrī Rāmānuja. This heinous plan was to be carried out during a sacred pilgrimage to Kāśī. However, divine grace intervened through Śrī Rāmānuja’s devoted cousin, Govinda Bhaṭṭar (also known as Govinda Miśra), who was also a disciple of Śrī Yādavaprakāśa. Govinda Bhaṭṭar providentially overheard this wicked conspiracy and, deeply disturbed by the reprehensible plan, resolved to protect his revered brother. During the pilgrimage, he managed to secretly warn Śrī Rāmānuja of the impending danger, enabling him to escape the clutches of the plotters. Govinda Bhaṭṭar later found a Śivalinga in Kāsīgangā and as suggested by Śrī Yādavaprakāśa started worshipping it. He subsequently proceeded to Kalahasti, where, by a divine command, engaged in building a temple and propagating Śaivism. Upon Śrī Yādavaprakāśa’s return to Kāñcīpuram from the pilgrimage, he was met with profound astonishment and perhaps a sense of unease to find Śrī Rāmānuja safely back in the city, faithfully engaged in the devotional service of fetching water for the worship of Bhagavān Varadarāja.

Mother’s Guidance

Debate with Śrī Kūreśa

Consequently, philosophical debates ensued between Kūreśa and Śrī Yādavaprakāśa. Kūreśa, with compelling evidence, firmly established Bhagavan Viṣṇu as the Supreme Truth. While Śrī Yādavaprakāśa presented his views on the nirguṇa Brahman (Brahman without attributes), Kūreśa, through logical arguments and Vedic proofs (mantrapūrvakam), systematically demonstrated that the Supreme Soul (Paramātmā) is indeed endowed with auspicious qualities (saguṇa) and divine form (sarūpa). Śrī Yādavaprakāśa also expressed his doubts concerning samāśrayaṇam (the act of taking refuge in a preceptor and receiving initiation). Kūreśa, citing numerous examples from Upaniṣads, Vedas, and Purāṇas, authoritatively proved the absolute necessity of samāśrayaṇam and that without it, one lacked the proper qualification for performing Vedic rites. Kūreśa’s compelling establishment of Viṣṇu’s supremacy (Viṣṇu Paratatvam) utterly shattered Śrī Yādavaprakāśa’s remaining doubts, bringing him a profound sense of tranquility and filling his heart with joy. Just then, Śrī Rāmānuja arrived. Śrī Yādavaprakāśa looked at him with profound devotion and humbly inquired if he would be accepted into Śrī Rāmānuja’s philosophical fold. Śrī Rāmānuja, with a knowing smile, affirmed that he would be welcomed with reverence if he approached in the prescribed manner. Śrī Yādavaprakāśa slowly returned home, now fully convinced that Rāmānuja’s philosophy was supremely excellent and worthy of complete adherence. He pondered deeply over what his next step should be, and it was only after a long period of contemplation that he finally fell asleep.

Varadarāja’s Instructions, Becoming Govindajīyar

During his sleep, a divine dream unfolded. Bhagavan Varadarāja Svāmī appeared to him, gently instructing him to trust his mother’s words and to seek refuge in Śrī Rāmānuja, acknowledging Śrī Yādavaprakāśa’s past role as the ācārya who had taught the pūrvapakṣa to Śrī Rāmānuja. Awakening from this divine vision, Śrī Yādavaprakāśa immediately rushed to Tirukkachi Nambi, recounting his dream. Tirukkachi Nambi listened with great joy, proclaiming Śrī Yādavaprakāśa’s immense blessedness for having Bhagavan Varadarāja Svāmī himself reveal his true ācārya. He advised Śrī Yādavaprakāśa to honor his mother’s words and obey the Bhagavan’s command by seeking refuge in Śrī Rāmānuja. With this, all of Śrī Yādavaprakāśa’s remaining doubts were dispelled, and his mind felt remarkably light. He immediately sought out Śrī Rāmānuja, experiencing a divine presence in him. Chanting “Rāmānuja! Rāmānuja!” he circumambulated Śrī Rāmānuja and prostrated before him. Śrī Rāmānuja, with boundless love, helped him rise. He then respectfully granted Śrī Yādavaprakāśa samāśrayaṇam (initiation), bestowed upon him the sacred mantra, and formally initiated him into sannyāsa (the monastic order), granting him the traditional name “Govindajīyar”. Śrī Rāmānuja then lovingly explained all the confidential meanings of the scriptures to him. Thus, a sacred relationship blossomed where the former disciple became the āchārya and the former āchārya became the devoted disciple. Govindajīyar, now a revered Yati, subsequently authored a significant treatise titled “Dharmasamuccayam”, which elucidated the profound importance of sannyāsa. Having authentically understood and accepted that Viṣṇu is indeed the Supreme Truth, he dedicated himself to propagating this truth, considering his life profoundly fulfilled. He then began to live an exemplary and ideal life as a Śrīvaiṣṇava, continuing his spiritual journey with unwavering devotion.