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I would like to get the truth about these issues, Q1:
Is it true that Manavalamamunigal asked all to follow
desika sampradaya as is claimed in GPP3000 (as in this mail)

Q2: Is it true that Lord of Srirangam order as: A: "we will not desire listening to anything else, but only Desika prabhandam"
B: "no one after Vedanta desikan must be installed as
'archa' and offered mariyadai in our sannidhi."

Q3: Why is GPP3000 so different than GPP6000.
Why are they very much against each other?

There are so many issues in the mail, please read and clarify.
If these are true, What is a devotee to accept.

======================================================
From: Parthasarati Dileepan <dileepan@xxxx>
To: malolan_net@xxxxxxxxxxxxxxx
Subject: The tale two Taniyans
Date: Sat, 20 Apr 2002 14:17:35 -0400

srIman venkata nathArya kavitArkika kesari |
vedAntacArya varyome sannidatthAm sadAhrudi ||

rAmAnuja dayApAtram jnAna vairAgya bhUshaNam |
srImat venkatanAthAryam vande vedAntha desikam ||

A detailed account of the origin and wide reverential
adoption of these two taniyans is given in
pp. 196 ? 205 of muvvAyirappadi guruparamparA
prabhAvam by Srimad tritIya brahma tanthra
swatanthra Swami of Srimad Parakala MaTham
published by LIFCO, 1968.

Sri Vaishnavam is blessed with two major Guru Parampara
Prabhavam (GPP) texts. One is ARAyirappadi GPP by Srimad
Pinbazhagiya Perumal Jeeyar (PPJ), a sishya of Sri Nampillai.
This text starts with Sriman Narayana, of course, and
includes all the Azhvars, all the Acharyas up to Bhagavad
Ramanuja, and after Sri Ramanuja, the text follows the
Acharya line of Embar, Bhattar, Nanjeeyar, and finally
Nampillai.

The second important GPP is mUvAyirappadi GPP by Srimad
Trutheeya brahma tantra swatantra Jeeyar Swami. This
text also starts with Sriman Narayana, obviously, and
covers the same line of Azhvars and Acharyas up to
Bhagavad Ramanuja. After Sri Ramanauja, the text
briefly covers only the Acharyas with direct "thirumudi"
connection with Swami Vedantha Desikan, namely, Kidambi
Achchan, ThirukkurugaipirAn PiLLAn, EngaLAzhvAn, Nadadur
AmmAL, and AppiLLAr, etc. Then Swami Sri Desikan is
covered extensively. After Swami Sri Desikan, the two
direct Samsryana Acharyas namely, Nayinarachariyar and
Brahmatantnra Swatantra Swami, followed by PrativAdi
Bayangaram Annan Swami vaibhavam are covered in some
detail. Finally, several Acharyas including Srimad
Adivan Satakopan and Manavala MAmunigaL are briefly
mentioned.

There are many key differences between 6000 GPP and
3000 GPP, particularly with respect to incidences from
Bhagavad Ramanuja's vaibhavam. Of the two, 3000 GPP
is accepted as the authentic account of GPP by Sri
Desika Sampradaya line of Acharyas.

There are some interesting passages from 3000 GPP that
adiyEn would like to share with our members.

Desika prabhandham for Dhivya Dampati during Panguni Uttiram
(From the account of Swami NainArAcAryAr pp. 219 -222)
-------------------------------------------------------------
After Swami Sri Desikan's ascendance to Paramapadam,
NayinArAcAryAr and Brahma Tantra Swatantra Jeeyar Swami
toured all over India. During their tours they established
Swami Sri Desikan's Dhivya Mangala Vigrahas in many temples.
We see these Vighrahas to this day even if the sampradayam
has changed hands.

Finally, Sri NayinArAcAryAr arrived in Sri Rangam and stayed
there instructing sishyas in Sri Bhashyam. One Panguni
Uttiram day, after Thirumanjanam when Namperumal and Sri
Ranganachchiyar were together in sErththi, Sri NayinArAcAryAr
and Brahma Tantra Swatantra Jeeyar Swami rendered the following
two soul stirring songs from Amruta Swathini (#9 and #31):

ennadhu yaan seykinREn ennAthArukku
innadimai thandhaLippAn imaiyOr vaazhum
ponnulagil thiruvudanE amarndha nAdhan
punalArum pozhil arangan thigazha mannith
than agalam agalAdha thagavAlOngum
thagavudanE than karumam thAnE yeNNi
annaiyena adaikkalam kondu ancal thandhu
en azhalARa nizhalAra aLikkinRAnE.

(The Lord who is served by Nithyasoorees in
Sri Vaikuntam is waiting in Sri Rangam to
grant the kankarya Sri here and now to those
free of ahankaram and mamakaram. His natural
compassion towards Chetanas grows without
bound due to His association with PirAtti
who is eternally resident upon His chest.
He, like my compassionate mother who makes it
Her duty to protect, is bestowing upon me the
cool shade of His lotus feet and eliminates
all my Samasaric grief.)


ninnaruLAM gadhiyanRi maRRonRu illEn
nedungAlam pizhai seydha nilai kazhindhEn
unnaruLukku inidhAna nilai ugandhEn
un saraNE saraNennunm thuNivu poondEn
manniruLaay ninRa nilaiy enakkuth theerththu
vAnavar tham vAzhchchi thara variththEn unnai
innaruLAl ini enakkOr baram ERRAmal
en thirumAl adaikkalm koL ennai neeyE

(But for your grace I have to other refuge,
I have abandoned my long held ways of causing
offense; I am desirous of prapatti to receive
your grace; I am determined that your lotus
feet are the only refuge; please remove the
darkness of ignorance; I am clutching your feet
for the life of Nityasoorees; due to your cool
grave without any burden to me, please provide
me with your protection.)
This pasuram explains prapatti and its five angas.

Through the Archakas Divya Dampati enquired, "You have
sung the songs that reveal the essence of Udaiyavar's Gadya
Thraiyam composed on this Panguni Uttiram day. What do you
desire from us?" Sri NayinArAcAryar beseeched the Dhivya
Dampati to grant their ears for the recitation of Sri Desika
Prabhandham. Namperumal and Sri Ranganachiyar immediately
decreed to the Araiyar to do so. Thus began the tradition
of reciting Desika Prabhandam during Panguni Uttiram day at
Sri Rangam. At this time PillAi antAdi was also recited
after Sri Desika Prabhandam.

At the conclusion of the recitation, Namperumal and Sri
Ranga Nacciyar conveyed two important pronouncements
through the Archakas,

(i) "after hearing the prabhandham of Vedanta desikan,
the one who has secured ramanuja siddantam without
any error through many texts, we will not desire
listening to anything else," and,
(ii) "no one after Vedanta desikan must be installed as
'archa' and offered mariyadai in our sannidhi."

(here is text from the moolam:
"nammudaiya sannidhiyil nam vEdhAntha dhEsikanukku
piRpattavarai arcchaiyAga vaiththu varisaigaL nadaththa vENduvathillai")

(Question: To my knowledge this is out of practice these days.
Does anyone know when the change took place?)

Parakala Matam and Thiruvengadam
(From the account of Swami Brahmatantra Swatantra Jeeyar (BSJ), pp. 225)
------------------------------------------------------------------------
Sri NayinArAchAryar's sancharam took the Acharya and his
sishyas to Thiruvengadam. During their stay, Thiruvengadam-
udaiyan appeared in Swami BSJ's dream and commanded him to
stay on at Thirumalai and take over the administration of
the temple. Further, the Lord also appeared in the dream
of the officials and commanded them to hand over the temple
keys and insignia to Swami BSJ. As Swami BSJ was narrating
his dream to Sri NayinArAchAryar, the temple officials came
looking for Sri BSJ Swami. Then, with the blessings of Sri
NayinArAchchAriyar, Swami BSJ started looking after the
administration of the temple besides continuing to teach
Sri Bhashyam, etc to his disciples. Swami BSJ also built
a Matam at Thirumalai. He installed Swami Sri Desikan's
dhivya mangala vigraham at the Matam and at Sri Govindarajan
Sannidhi in Keezh Thiruppati. During this time several
sishyas studied under Swami BSJ including Gadikasadam Ammal,
who later became Acharya for Srimad Athivan Satakopa Jeeyar.

(Question: What is the present association between Sri
Parkala Matam and Thriuvengadam? )

Prativati Bayangaram Annan (PBA) (page 229)
-------------------------------------------
Upon the command of Sri NayinArAchAriyar, Sri PBA Swami
moved to Sri Rangam and was delivering Sri Bhashya kAlakshepam.
At this time Sri Manavala Mamunigal (MM) was also delivering
kAlakshepam on Bhagavad Vishyam. Sri MM instructed some of
his sishyas to join the Sri Bhashya goshti with Sri PBA Swami.
In course of time these sishyas including eRumbiyappa observed
some differences between the teachings of Swami Sri Desikan
offered by Sri PBA Swami and the instructions they were
receiving from Sri MM Swami. These sishyas objected to this.
Unable to tolerate the objections, Sri PBA Swami submitted
Swami Sri Desikan's interpretations at the lotus feet of Lord
Ranganatha and beseeched the Lord to correct him in case he
had erred. But the Lord responded by offering his garland
and other mariyAdai right in front of the objectors for them
to see. Swami NayinArAcAryar was pleased to hear these events.

Sri Manavala Mamunigal (MM) page 234
------------------------------------
Sri MM Swami approached Kidambi Nayinar aka Purushotama
Desikar at Kanchi and studied Sri Bhashyam and desika dhivya
sri sukthees. In his old age Sri MM directed his disciples
not to install an archa vigharaham for him in accordance with
the edict of Periya Perumal and Sri Ranga Nachchiyar. Further,
he instructed that only Sri Desika Sapradayam is sat-sampradayam.
The text from moolam is as follows:

"tham sarama dhasaiyilum periya perumAL
sriranganAcchiyAr niyamanppadikku srimad
vEdhAntha dhEsikanukku piRpatta thamakku
archchAdhigaL vENduvathillai enRu thammai
Asrayaiththa mudhaligaLukkum niyamiththu aruLi,
vEdhAntha dhEsikan sampradhAyamE sathsampradAyam
enRu kAtti aruLinAr."


Athivan Satakopan
-----------------
The last Acharya covered very briefly by 3000 GPP is Srimad
Athivan Satakopa Jeeyar. It is interesting for me to find a
connection between the Acharya line illuminated by 6000 GPP
and that of 3000 GPP with respect to this Jeeyar.

It is well known that Sri Bhashyakarar established 74
simhasanathpathees for the propagation of Samsrayana paramaparai.
3000 GPP states that among these 74 simhasanathipati, Sri
Ramanuja selected four and granted them the privilege of
teaching Sri Bhashyam. They are Kidambi AchchAn,
ThirukkurugaipirAn piLLAn, MudaliANdAn, and Nadadur AzhvAn.
These four are Sri Bhashya Simhasanathipathees. Among these
four, ThirukkurugaipirAn piLLan is the only Sri Bhashya, Sri
Bhagavad Vishaya ubhaya simhasanathipathi. These line merge
with Swami Sri Desikan and emerges through NayinArAchchAn and
Brahmatantra Swatantra Jeeyar Swami down to Gadikasadam Ammal.

Where as, Srimad Athivan Satakopa Swami's samasrayana paramparai
come down through Embar, Bahattar all the way down to his own
divine father Sri Kesavacharyar Swami. Srimad Athivan Satakopa
Swami studied shasthras, rahasyarthAs, Sri Bhashyam, Srimad
Bhagavad Vishyam, etc., from Gadikasadam Ammal. Thus, Srimad
Athivan Satakopa Jeeyar swami is the first Acharya to merge
the two great branches into a single line of Acharyas, Sri
Ahobila Matam Srimad Azhagiya Singars.

-- adiyEn ramanuaja dasan
srimad azhagiya singar thiruvadi



===================================================================
Dear bhaktas:

At the time of triteeya parakAlaswAmi's ascent to Sri
VaikunTham (1406 C.E.) - azhagiya maNavALa perumAL (later
to become maNavALa mahAmuni) was a young householder who
had not yet headed north to Srirangam (from his birth
place in AzhwAr thirunagari), or taken up sanyAsam.

Clearly, the moovayirappadi GPP is a document dating at
least one century prior to the yatIndra pravaNa prabhAvam -
which states that the thaniyan of maNavALa mAmunigaL was
uttered during the year 1430 C.E.

The reinstatement of thiruvadhyaya utsavam by Swami deSikan,
and the divine command of periya perumAL re: the chanting
of rAmAnuja dayA pAtram in ALL SriVaishnava homes and kovils
(as per moovayirappadi GPP) occurred around 1360 C.E., more
than two generations prior to the emergence of maNavALa
mAmunigaL's thaniyan.

adiyEn
-Srinath C.

===================================================================
From: Parthasarati Dileepan <dileepan@xxxx>
Date: Sat Apr 27, 2002 4:32 pm
Subject: Two GPP texts


ADVERTISEMENT



sri:
Srimate Srilakshminrisimha Parabrahmane Nama:
Srimate Sri Lakshminrisimha Divyapadukasevaka
Srivan Satakopa Sri NarayanaYatindra Mahadesikaya nama:

namo narayana!


p.s. adiyEn has tried to be as faithful to the original
text as possible giving the exact original where ever
appropriate. This post is intended to give the perspective
of our Acharya paramparai. Please refrain from initiating
polemical arguments.






===================================================================
===================================================================
Parthasarati Dileepan wrote:

(i) "after hearing the prabhandham of Vedanta desikan,
the one who has secured ramanuja siddantam without
any error through many texts, we will not desire
listening to anything else," and,
(ii) "no one after Vedanta desikan must be installed as
'archa' and offered mariyadai in our sannidhi."

(here is text from the moolam:
"nammudaiya sannidhiyil nam vEdhAntha dhEsikanukku
piRpattavarai arcchaiyAga vaiththu varisaigaL nadaththa vENduvathillai")

(Question: To my knowledge this is out of practice these days.
Does anyone know when the change took place?)

Dear Sri Dileepan:
As far as the first one (reg. Desika Prabhandham) I am not sure when it was
stopped. But as far as the second thing is concerned, that is "no one after
Vedanta Desikan must be intalled as Archa" is still true. In SriRangam Swami
Desikan was the last Acharya to have an archa inside the temple. Even Sri
Mamunigal's sannidhi is on the Uththra Veedhi(at the Pallvaraya Madam) and
not
within the temple complex. There are several arguements over this issue of
Swami Mamunigal's sannidhi outside the main temple complex. Whatever the
arguements the fact remains that Swami Desikan is the last Achaya to have an
Archa and a sannidhi inside the temple complex who used to have all the
temple
honors during the major uthsavams. And until 18th century or early 19th
century
temple records are there at Srirangam (even Sri Thennacharya sampradhayam
people will accept it) that Swami Desikan was the last Acharyan to get the
temple honors during the Adhyayana Uthsavams and other uthsavams. But when
th
e kalai fights started involving Swami Desikan's Sannidhi(sometime early
Nineteenth century) the temple honors were stopped for Swami Desikan in
Srirangam.

Ramanujadasan Kannan
===================================================================
===================================================================
From: "Krishna Kashyap" <kkalale1@xxxx>
Date: Sat Apr 27, 2002 7:26 pm
Subject: RE: Re: Two GPP texts

I thank sri Dileepan and Sri AMR Kannan for letting us know about these
historical issues. Honestly since I grew up away from any religious center
such as srirangam, this information is valuable for me to understand the
different issues. I think if some one writes a series about these two books
as to how these different paramparas existed including the kalai issues if
they are presented in an academic way for an intellectual assessment, it
will be very valuable for us. As indicated by Dileepan, I guess these email
lists have some value for us who are sparsely spread across the US and world
for that matter. hence for us who are subscribing to these channels of
information, it will be valuable if someone writes such details quoting
original pramanas so that we can enjoy our rich heritage.

this morning, I came to know from HH parakalamutt swamy about the fact that
Bramha tantra parakalamutt jeer I, was sribhasya / sanskrit text acharya for
Ghatikasatam ammal ( acharya of Adivan Satakopar) and Kidambi Acchan,
Acharya of Manavala Mamuni ( for Sribhasyam). HH also mentioned about how
Parakalamutt moved to Tirupati and Mysore. History and Stories are a nice
way to associate us with our acharyas.
===================================================================
===================================================================
From: Parthasarati Dileepan <dileepan@xxxx>
Date: Sun Apr 28, 2002 5:00 pm
Subject: Regarding Prapatti
sri:
Srimate Srilakshminrisimha Parabrahmane Nama:
Srimate Sri Lakshminrisimha Divyapadukasevaka
Srivan Satakopa Sri NarayanaYatindra Mahadesikaya nama:

namo narayana!

Prapatti in general is an act of total and
unconditional surrender to the lotus feet of
Lord Sriman Narayana for the fruit of nithya
kainkaryam for the Dhivya Dampati in Sri
Vaikuntam, aka moksham. A person will get
motivated to perform Prapatti when two
conditions are true, (i) Akincanyam, and (ii)
ananya gatitvam. These two relate to one's
desire for mOksham, but inability to secure it
through one's own effort. Akinchanyam refers
to one's inability to perform Bhakti Yogam as
mOkshOpAyam. "ananya gatitvam" refers to the
condition that we have no other upAyam for
mOksham other than prapatti. "ananyagatitvam
may also be interpreted as total faith in no
one other than Lord Sriman Narayana. However,
Srimad Azhagiya Singar points out in the
current issue of Sri Nrisimha Priya, the
primary meaning for "ananya gatitvam" is the
former meaning, i.e. other than prapatti there
is no other mOkshOpAyam.

The actual prapatti is characterized by five
angAs, namely AnukUlya sankalpam, prAtikUlya
varjanam, gOpthruthvavaraNam, kArpaNyam, and
mahAvisvAsam. Here, the mahAvisvAsam refers to
unshakable faith that Lord Sriman Narayana will
accept this simple act of prapatti and put
Himself in place of Bhakti Yogam for mOksham.

This act of prapatti may be performed through
three different means, swanishtai, ukti nishtai,
and AcArya nishtai, based on one's level of
knowledge, understanding, and the tradition.

Prapatti can be done for immediate effect, i.e.
to ascend to mOksham immediately after the
performance of prapatti. This is called Artha
prapatti. Or, more commonly, thrupta prapatti
is performed and this will result in mOksham at
the end of present life. There is enormous
justification for Thrupta prapatti. Refer to
Srimad Azhagiya Singar's commentary on Srimad
Rahasya Traiya Saram (RTS) appearing in Sri
Nrisimha priya.

All of us misunderstand some aspects of
Prapatti at one time or another. These
misunderstandings can be eliminated only
through prolonged study under a sadacharyan.
Far be it for me to claim deep knowledge.
With this disclaimer adiyEn would like to
present the following about Sri PiLLai
Lokacaryar's views from Sri Vacana BhUshaNam.

First, the act of prapatti only remedies the
Bhagavan's anger towards us and opens the gate
for the ocean of Lord Sriman Narayana's grace
to flow. Prapatti must be recognized only as
sAdyOpAyam, i.e. a means to appeal to
siddOpAyam which is the actual means for
mOksham. In other words, prapatti as
sAdyOpAyam is NOT a direct means for mOksham.
It only acts as a sort of catalyst.
SAdyOpAyam, i.e. prapatti, invokes the ever
present siddOpAyam, i.e. Sriman Narayana's
grace. Then, the compassion of Lord Sriman
Narayana (siddopAyam) accepts the feeble
prapatti we do and He Himself takes the place
of Bhakti Yogam. Thus Sriman Narayana is real
upAyam for mOksham. In fact the primary
beneficiary of our prapatti is also Sarveswaran
only.

Now, adiyEn would like to address the view of
Swami Sri piLLai LokAcAryar (PL) on the subject
of Prapatti. Is there a difference of view
between prapatti as taught to us by our Acharya
paramparai and that of Sri PL? After all, Sri
PL states in Sri Vacana bUshaNam #54,

"idhu thannai pArtthAl, pitAvukkup,
putran ezhutthu vAngumAppOlE iruppathonRu"

"prapatti for mOksham is like a son asking
his father to give it in writing that he,
the father, will protect him, the son."

The implication is, protecting the son is not
just the prime duty of the father, but it is
the very essence of fatherhood. Therefore, it
is preposterous for the son to even think
of asking his father to commit to protecting
him in writing. Such an act betrays a deep
lack of faith in our Lord.

Sri PL also states in #142,

"ivan avanaip peRa ninaikkumpOdhu indha
prapattiyum upAyamanRu"

"when the jIvan wishes to attain Iswaran,
this prapatti is also not an upAyam"

There are many other statements in Sri vacana
bhushanam that seem to put down prapatti as a
means for mOksham. Some of these statements
are given below.

#124: "thAn daridhranAgaiyAlE thanakku
kodukkalAvadhu onRumillai"

"since he has no possession, there is
nothing for him to give"

#146: "Sarva aparAdhangaLukkum
prAyachchittamAna prapatti, thAnum aprAdha
kOdiyilElAy kshAmaNam paNNa vENdumpadi
nillA ninRadhiRE"

"Even though prapatti is a remedy for all
kinds of offenses, it also is a member of
offensive acts requiring supplication for
forgiveness for having adopted it."

#147: "nedu nAL anya paraiyayp pOndha
baryayai lajjA bayangal inRikkE, barthru
sahAsaththilE ninRu, "ennai angIkarikka
vENum" enRu abEkshikkumA pole iruppathu
onRiRE ivan paNNum prapatti"

"The prapatti he does is like a long-time
unfaithful wife comes in front of her
husband, without any shame or fear, and
asks to be accepted by him."

However, Sri PL also states in #134,
"prapatti upAyatthukku ikkuRRangaL
onRumillai"

"prapatti is free of any of these defects"

Here, Sri PL is referring to faults associated
with upAsaNa, i.e. prapatti is free of defects
in upAsanA. Regardless, #134 does praise
prapatti.

What is it then? Is prapatti a means without
blemish? Or is it a conceited act to be
avoided? While Sri PL repeatedly admonishes
that prapatti must not be considered as upAyam
for mOksham, he also declares that prapatti,
unlike upAsanA, is free of any defects. How do
we reconcile these two contradictory views from
the same author?

The key for resolving this apparent contradiction
can be found in Srimad Rahasya Thraiya Saram (RTS)
chapter #23, SiddopAya sodhanA adhikAram.

"? AgaiyAl, prapattiyum kUda upAyamanRu
enRu silar athivAtham paNNukiradhuvum
siddOpAyattinudaiya prAdhAnyamadiyAga
iththanai?"

"some exaggerate that even prapatti is not
a means (upAyam). The basis for this
exaggeration is to emphasize the
prominence of siddOpAyam"

The apparent contradiction in Sri PL's
statements vanishes if we revisit them with
this clarification from Swami Sri Desikan.

First, the statement about son trying to get
his father's commitment to protect in writing.

"idhu thannai pArtthAl, pitAvukkup, putran
ezhutthu vAngumAppOlE iruppathonRu" #54

The phrase "idhu thannai pArkkil" means if
you consider the prapatti we perform as an
independent means for mOksham, then, and only
then, it would be like the son asking for a
written commitment from his father for
protection. This is not inconsistent with the
teachings of our Sampradayam. We have to keep
in mind the preeminence of Sriman Narayana's
compassion in mind relative to our prapatti
which only serves the purpose of removing the
Lord's anger towards us for the sins we have
been committing from beginingless time. We
have to have Mahaviswasam that our puny
prapatti will indeed melt His anger away and
His natural vAtsalyam and kAruNyam will then
come to the fore and Sriman Narayana Himself
will stand in place of Bhakti Yogam on our
behalf and grant us mOksham. Thus, we must
never think that the prapatti we perform is the
reason we get mOksham. It is Sriman Narayana
who is the real upAyam. This is what is
emphasized by Sri PL. Sri PL accepts the need
for prapatti just as much as our sampradayam.
All other statements that seem to put down
prapatti can be resolved in a similar fashion.
The intent of Sri PL is to guard us from the
real danger of complacently falling into the
thought that our prapatti is the cause for
mOksham.

Now let us look at one more statement of Sri
PL, #135:

"Athma yAdAthma jnyAna kAryamAgaiyAlE
svarUpaththukku ucithamumAy, "siRRa vENdA"
enkiRa padiyE nivrutthi Sadyam AgaiyAlE
sukaramumAy irukkum"

"The knowledge resulting from realizing the
true nature of jivAtmA, will lead one to
the appropriate state of inaction (for
mOksham) that is easy as well."

If we look at this statement as the post-
prapatti state, then inaction for moksham at
that state is consistent with the teachings of
our Acharya pramparai. However, if the
realization of the true nature itself is
considered as the act of prapatti, i.e. prapatti
is only a mental realization, not an act at
all, not even a mental act but only a state of
inaction not opposing the Lord's grace for
moksham, then there is a difference.

In Chapter 8 of Srimad RTS, Swami Sri Desikan
explains the different categories of mumukshus
(ones who crave for mOksham), such as sva
nishtan, ukti nishtan, and Acharya nishtan. In
Chapter 12 of Srimad RTS Swami Sri Desikan
describes the procedure for performing prapatti
referring to Swami's prAchAryan Sri Nadadur
AmmaL. In combination, these two chapters
propose action and prescribe a procedure for
it. Those who doubt whether Swami Sri Desikan
actually performed Bhara Nyasam as a separate
and overt act for mOksham need to study these
two Chapters in particular, and all the other
chapters as well for good measure.

From Srimad RTS, Chapter #8:

"EdhEnum oru prakAramAgavum, ArEnum oruvar
anushtikkavumAm prapattikkalladhu
SarvESvaran parama purushArtham kodukka
irangAn enRadhAyiRRu"

"without someone performing the act of
prapatti, by adopting one of the
(appropriate) methods, Sarveswaran will
not condescend to grant parama
purushArtham."

In summary, the difference of view on the issue
of prapatti is very subtle. The writings of
Sri PL in fact allow us not to have any
difference at all. However, in practice there
is a difference.

-- adiyEn ramanuja dasan
srimad azhagiya singar thiruvadi

p.s. This post is intended to give the perspective
on prapatti for the members of Sri Malolan Net.
Pease refrain from initiating polemical arguments.

===================================================================
===================================================================

From: "R.Venkat" <venkat.raghavan@xxxx>
Date: Mon Apr 29, 2002 6:36 am
Subject: Query on prapatti

Dear bhagavathas,

pranamams.

These days we are enjoying lucid postings of Sri Dileepan which are
written in a simple style with apt quotes from the works of acharyas.
Today's posting on Prapatti is superb one. adiyen has one doubt here.

Sri Dileepan wrote:

In summary, the difference of view on the issue of prapatti is very
subtle. The writings of Sri PL in fact allow us not to have any
difference at all. However, in practice there is a difference.

Query: Does it mean that PL suggests that no separate action has to
be done seeking the parama purushartam from perumal. adiyen heard
the views of current day followers of Sri Manavala maamuni sampradayam
is different among their various acharyas. adiyen also heard that
Sri Manavala maamuni's arthi prabandham itself is an act of surrender
at the lotus feet of Sri Ramanuja. Learned members may clarify this
doubt.

regards

dasan venkat
===================================================================
===================================================================
From: Parthasarati Dileepan <dileepan@xxxx>
Date: Mon Apr 29, 2002 10:04 am
Subject: GPP by Dvitiya Brahmatantra Swamy

sri:
Srimate Srilakshminrisimha Parabrahmane Nama:
Srimate Sri Lakshminrisimha Divyapadukasevaka
Srivan Satakopa Sri NarayanaYatindra Mahadesikaya nama:

One more mail from Balaji!

Thanks Balaji for two nice and informative posts!
You are absolutely right, the thruteeyai Swami
refers to the GPP by dviteeyai Swami and even
has quoted some slokas from it. The loss of
this text to posterity is indeed a great loss
for not just our community but secular historians
as well.


-- adiyEn

------------------------------------------------------------
Swamy Deshikan Thiruvadigale Sharanam !!!

The Guruparamparaprabhavam of Dvitiya Brahmatantra Swamy is a huge treatise
- PannirAyirappadi guruparampara prabhavam. unfortunately it a lost
treasure. Sri Tritiya Brahmatantra Swamy at amany places quotes stanzas and
prose from this work which I think was basically in Devanagari ? adiyEn made
a desperate attempt to aquire this work without knowing that it was totally
extinct. Paramahamsetyadi Sri Poundarikapuram Andavan once told me that Sri
Madhurantakam Swamy had a copy but was not found later.

Another great work which extensively brings about the life of Swamy Deshikan
is "Sri Vedantha Deshika Vijaya Champu". This is a mega work on our Deshikan
and runs into 200 pages. The entire work has six stabakas. Every stabaka has
around 100 verses and 10 gadyams. In all it makes around 500 shlokams and 90
gadyams.

Also, Deshika Sahasranamam composed by Thirukkudanthai Deshikan is of very
high value as far as Deshikan is concerned. The 50 other works on Deshikan
are a great source of knowledge as well as his biography.

vAzhi vyAkhyAmuddirak kai !!!
vedAnthasUricharaNau sharaNam prapadye !!!
--------------------------------------------------------------------
===================================================================
===================================================================

From: Parthasarati Dileepan <dileepan@xxxx>
Date: Thu May 2, 2002 2:57 pm
Subject: Varnam
sri:
Srimate Srilakshminrisimha Parabrahmane Nama:
Srimate Sri Lakshminrisimha Divyapadukasevaka
Srivan Satakopa Sri NarayanaYatindra Mahadesikaya nama:

namo narayana!

"ajnyar bramikkiRa varNa Asramna vidyA vruthtangaLai
kardhaba janmam, svapasAdhamam, silpa naipuNam,
paSmAhuthi, sava vidhavA alngAram enRu kazhippar."

"Only fools are confounded by vaRnam, Asramam, vidyA, and
anushtAnam. Their births are lowly, their knowledge is
useless, their vaidika karma is like "havis" given to ash.
They are analogous to bedecked corpse, or widow"

So says, Sri Azhagia Manavala Perumal Nayanar (AMPN), younger
brother of Sri Pillai Lokacharyar Swami, in "Acharya Hrudayam" #86.

Earlier in the same text, in #86, Sri AMPN declares,

"mlEcchanum bhaktanAnAl, chaturvEdigaL anuvarththikka
aRivu koduththuk, kula dheyvathhOdu okka pUjai koNdu,
pAvana thIrththa praSdhAnam, engiRa thirumugappadiyum ?."

"In accord with the words of Bhagavan, even if a person is of
the lowest of low birth (mlEchchan), if he has Vishnu bhakti (8
aspects of bhakti), he is an "andhaNan" (Brahmin). Worship as
your kula dheyvam, accept his sri pAdha thIrtham."

Citations abound in Sri Vaishnava texts for revering all Sri Vasihnavas
without regard to VarNam. "paNdaik kulaththai thavirndhu" (discard
your hoary clan identity) says PeriyAzvar. The stories of Thiru
mazhisai piran, ThiruppANAzvar, and Nammazhvar clearly
demonstrate to us the need for utmost regard for all Sri Vaishnavas.
ThoNdaradippodi Azhvar in Thirmalai says to high and mighty vedic
brahmins, "thozhumin, kodumin, koLmin" (worship, give, and take)
from Sri Vaishnavas who are from the lowliest of low births.
PeriyavAccAn piLLai has commented on the term "thozumin" to
mean - falling at the feet of all Sri Vaishnavas without discrimination.

So, the message seems to be, if a person is a Vishnu Bhaktha, even if
he is from a very low birth, he must be treated as equal to an exalted
Brahmin, worshipped even to the extent of falling at his feet, and have
a give and take relationship. Anyone who thinks of caste, education,
anushtanam, etc., are fools.

Is this in line with the teachings of Sri Desika Sampradayam? Swami
Sri Desikan always gives surgically precise perspective without
exaggeration or understatement. What is Swami's teachings to us in
this regard. Swami Sri Deskan deals with this subject matter in mainly
in Chapter 25 of Srimad Rahasya Traiya Saram (RTS), "prabhAva
vyavastha adhikAram.

Kulam and jAti
--------------
Kulam refers to Vaishnava kulam, non-Vaishnava kulam. It can
change. But jAti is birth based. It cannot change. PeriyAzhvAr's
"paNdaikkulam thavirndhu" refers to relinquishing the previously held
"devatAntra kulam" (devathAnthrAdi sankIrNa kulam) and embracing
the "thONdar kulam (Sri Vaishnava kulam). Thus, PeriyAzvar was
not indicating the abandonment of one's birth based jAti and adopt a
new jAti. Swami says,

"jAti bhEdiyAdhu, kulam bhEdhikkum",
(jAti cannot change, kulam can).

If this is not so, all the jAti based duties prescribed by shasthrAs
and ordained by the Lord will become meaningless. In as much as there
are difference between castes among non-bhagavathas, there are
differences between castes among bhagavathas. The difference between
non-bhagavatha Brahmin and bhagavatha non-brahmin results in the later
gaining access to mOksham where equality prevails among all.

Azhvar
------
In general, Swami Sri Desikan admonishes that the life stories of
Azhvar's must not be cited as example to be adopted in our practice.
Swami says,

"vidurAthigaLilum utkrushta prabhAvarAna
AzhvArgaLudaiya vrutthAnta visEshangaLai nam
anushtAnaththukku drushtAntam Akkal AgAdu ."

In addition, Swami goes on,

"avargaL vruththAnthangaLaiyum ARAyndhAl Sva jAti
niyamaththai kadandhami illai."

(even if we investigate the azhvar's life stories we find that
they did not break the limits of their own jAti.)

mlEchcha Vishnu bhakta/thozumin
--------------------------------
Garuda purANam describes in the words of the Lord Himself of eight
different characteristics of a sincere Vishnu Bhaktha. The Lord goes
on to say, "Such a Vishnu Bhatha, even if he is a mlEchcha, will be
celebrated by everyone as a exalted Brahmin, man of enormous wealth,
a sanyasi, and a scholar. With him we can have give and take.
He is worthy of worship just like me."

The term worship (pUjya) from Gardua Puranam is similar to the word
"thozumin" from Thirumalai cited earlier. The true significance of
this is to admonish everyone about the narakam that awaits those who
disrespect bhakthAs, says Swami Sri Desikan.

"ivarkaLai sajAtIyargaLOdu okka ninaiththu avanjyai
paNNina pOdhu narakamAm enRu ivvaLavilE thAthparyam".

Sri Uttamoor Swami (US) in his commentary on this Thirumalai pasuram
refers to Sri PVP's interpretation of prostrating at the feet of
low caste bhagavathas. Then Sri US draws our attention to Srimad
RTS Chapter 25. Sri US quotes from Srimad RTS,

"AgaiyAl jAti vyavaSthai kulaiyAdhE niRka, bhAgavatha
prabhAvam kaNdukoLvadu"

and adds,

"enRavarai uLLa prabhAva vyavastA adhikAra (Srimad RTS,
Chapter 25) sri suktiyai anuSandhikka."

(note the sri sukthi from Srimad RTS Chapter 25, namely,
"therefore, the greatness of bhjagavathAs must be understrood
within the limits of jAti.")

This question also comes up in 3000 padi GPP in Sri Ramanuja
vaibhavam. At one time Sri Ramanuja invites Sri Thirukkachchi
nimbi (TKN) to his house and attempts to fall at his feet. Then, Sri
TKN himself reminds Bhagavad Ramanuja of the shashtrAs prohibiting
such action and forbids Sri Ramanuja from falling at his feet. To
fully appreciate the significance of this episode we must realize the
close, talking relationship Sri TKN had with Lord PeraruLALan. This
perumal is still today called "pEsappatta perumal" on account of this.
Even though TKN was such an exalted Bhagavtha, he still forbade Sri
Ramanuja from falling at his feet due to shasthra
prohibition.

Give and take
-------------
The "kodumin, koLmai" (Give and Take) in Thirumalai and from Garuda
PurANam refers only to knowledge, not marriage. Sri PVP also limits
the interpretation of this phrase to just knowledge. Even in the case
of knowledge it is limited only to showing the correct path. It does
not include manthra upadesam or manthrArtha upadesam. Here again we
must remind ourselves of Sri Ramanuja and Thirukkachi Nambi. When
Bhagavad Ramanuja was still searching for a proper Acharya, it was
Thirukkachchi Nambi who guided him towards Sri Periya Nambi. Also,
Sri TKN was the one who found the answers from Lord Varadarajan to
the six questions Bhagavad Ramanuja had.

anushtAnam
----------
Whatever is said and done, our action must be guided by shasthras.
Swami Sri Desikan reminds us of the strict anushtanam observed by
Sriman Nathamuni, Alavandhar, and Emperumanar, even in their old
age.

"? NAthamunigaL, AlvandhAr, emperumAnAruLLitta
paramAchAryagaLudaiya anthima divaSAvadhiyAna
anushtAnangaLaik kEttu theLindhu koLvadhu."

In summary, kulam can change, but jAti cannot. Irrespective of jAti
all BhagavathAs must be highly respected and worshiped, considering
them with any disrespect will result in Narakam. However, our
respect and worship must be consistent with Shasthras. We can give
and take knowledge, limited to general guidance. anushtAnam is
something that must never be given up.

-- adiyEn ramanuja dasan
srimad azhagiya singar thiruvadi




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