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bhagavat kainkarya

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V. Sadagopan • March 8, 1996 


Dear Professor Grimes: Your assumptions are correct.
The terms Bhagavat Kainkaryam, Bhagavat Seva,
Bhagavat Dasyam have the same meaning. 
Kainkaryam is recognized from the times of 
founding Acharyas as a fundamental tenet
of Sri Vaishnavism.It has been described by them 
as the ultimate destiny of the Prapanna.
Following this tradition, Ramanuja in his Gadyas
and Alavandaar before him in his Stotra Ratna 
begged for the blessings of nitya kainkaryam
(eternal service) at the sacred feet of the Lord.
Sri Ramanuja has stated in his Vedartha Sangraha
the service done to celebrate the all perfect Bhagavaan
as the Seshi is the fulfilment of the jeevan's nature 
as Sesha. The Acharyas that followed Ramanuja have used 
Mimamsa doctrines to establish that one , who does not
offer Kainkaryam fails to have seshatva.

For those, who follow Bhakti Yoga, service to
the Lord through Aaraadhana (worship ), sankeertanam
(singing the glories of the Lord) , Ekadasi Upavasa
(Fasting), are part of their Upaaya to gain the blessings of
Moksham . Perfect  service to the Lord is to be acheived 
only after reaching Sri Vaikuntam and becoming part of
the Nitya Suris (eternally liberated ) and other Muktaas.
Perfect service in Sri Vaikuntam can have its origin in 
the Bhagavat Kainkaryam during one's residence on the 
Lord"s earth.Both vadakalai and Tenkalai Acahryas recognize
the superiority of Parapatti over Bhakti Yoga. 

Acharyaas have recognized a difference between the service 
rendered by a Prapanna and a Bhakthi Yogin ( one following the
Bhakti route ). Prapanna's service is focussed on deeds 
that please the Lord. After Prapatti,  nothing else is needed
to secure  Moksham . Therefore , the services of Prapanna
in his Post-Prapatti period is part of the UPEYA or goal of 
salvation as opposed to UPAYA or the means of salvation.
The Dvaya Mantram has been intrepreted in this context.
The first half of the Mantram offers surrender at the
holy feet of the Lord and the second half prays for 
Kainkaryam to the Lord and His consort as the UPEYA.

There are differences between the Vadakalai and Tenkalai 
Acharyas over "What form the Prapanna's life of Kainkaryam 
is to take ,what is to guide it, and what consequences follow
from any offenses(Apachaaraas) or Omissions ." 

Srivachana Bhoshanam of Pillai Lokachaarya(PL) and the
commentaries of ManavaaLa MAmuni(MM)deal at great length 
with the concept of service for Prapanna.According to PL 
and MM , it is not proper for the Prapanna , who has
realized his dependence and subservience to the Lord to
accumulate merits of virtues on his own. This group of Acharyas
consider the Sastric Karmas are inferior and they could be
dropped in favor of service to Archa Form of the Lord. 
Swami Deskan differs from this view and stipulates that the 
Daily (Nitya) and Occasional (Naimittika ) rites enjoined
in the sastras  are important and obligatory.
They can not be omitted except in extreme situations.
His elaborate and authoritative views on the Kainkaryam 
of Prapanna are elaborated in his Magnum opus,
Rahasya Traya Saaram and other Rahasya Granthas.
I refer the excellent book of Professor Patricia Mumme 
for those, who want to have additional Information on the 
differing views of the two groups. I have
sumamrized the above thoughts mostly from her scholarly work
to have it all in one place.

Sadagopan  
       
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DATE:	3/8/96 4:46 AM

RE:	bhagavat kainkarya

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Subject: bhagavat kainkarya
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Would someone elaborate for me the difference between bhagavat kainkarya
and seva (if there is a difference?). It is my understanding that both of
them entail "selfless service" and, in the context of Vaisnavism, that must
necessarily entail selfless service to Lord Vishnu.
 
John
 
---
John Grimes, Dept of Philosophy, NUS