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Ramanuja List Archive: Message 00119 Apr 2002

 
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Varadhan,

Thanks for the info. That's exactly the kind of historical evidence
I was looking for. I am not sure I agree with some of your conclusions
(TKT seems to be more on the mark) but I'll leave it at that.

Suffice it to say that the Bhashyakarar Sannidhi we have *now* dates
from a much later period, and whatever sannidhi was constructed 
earlier, even if by Anantazhvan, is not the same one was what we
see today. This is clear from the facts as presented by Varadhan.

The only comment I would like to make is that the conventionally
accepted year of 1137 for Bhashyakarar's ascent to paramapada is
probably also not correct. For one, the Ramanujarya Divya Charitai
(by Pillai Lokam Jeeyar?) has a very different date, probably 20
or 30 years later, if I recall correctly. Also, the inscriptional
evidence from Bhashykarar's Karnataka sojourn indicates a slightly
later date than 1137.

Finally, I don't know about the rest of you, but I really resent
innocent questions being twisted into Vadagalai/Thengalai debates,
or used as excuses to bring up Vadagalai/Thengalai controversies.
There's really no need for that. I know Varadhan is saying that
he meant no harm, but there's no doubt it's inflammatory. Let's
leave those debates aside and concentrate on the issues at hand.

aDiyEn rAmAnuja dAsan
Mani

P.S. Guna -- I agree with you that the Alvars' Sri Suktis are
divine and should not be considered corrupt in their original.
However, the Sri Suktis have been transmitted over time by humans,
who are very much prone to error, and therefore we have to be
vigilant in ensuring that corruptions do not propagate. Sri Kanchi
PBA Swami was among the forefront of those who insisted on pristine
transmission of the Sri Suktis as we have them. This is why I am
pained when I attend some casual goshti gatherings, no doubt inspired 
by devotion, but where the devotees simply mechanically read difficult 
texts such as Ramanuja Nurrandadi without any prior practice or preparation. 
The diligence with with our pUrvAcharyas protected the text is missing.
The cacophony that results is indeed a disservice to both Amudanaar and 
Sri Ramanuja, since the resultant recitation bears little resemblance to 
the words of the original. I hear many of our goshtis even unable to 
recite Tiruppavai properly together. I wish our no doubt sincere and
devout brethren would take more care in this regard. 






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