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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