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Ramanuja List Archive: Message 00047 Nov 2003

 
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SRIMATHE RAMANUJAYA NAMAHA
APPAN THIRUVADIGALE SARANAM.


Dear devotees,( and Shri. Kasturi rangan), accept my pranam.

Shri Kasturi Rangan wishes to close the discussion on the topic of Parathvam. 
It is his choice. Yet Adiyen;s view is that our friends should not be left with 
an illusion. Hence a few words are offered below.

1. Language is means of communication to those who knows it. Any subject 
expressed in different languages will be the same, except the niceties of that 
language may enrich it. Shri. KR prefers sanskrit and also wishes to avoid 
Puranas.. O,K, Our elders felt in a different way.

VEDARTHAMARUTHIYIDUVATHU ITHIHASA PURANA MUKATHALE. 1ST sloka of Srivachana 
Bhooshanam. 
2. They were learned and were not adamant to say that their interpretationonly 
was correct. Their presentations were supported by sound logic. They felt the 
determination of ;Vedas?
can be done effectively by this process and it can be easily understood . 
Anyway, Sri. Ramanuja has dealt this subject in brief in slokas 102 to 112 of 
his work ?VEDHARTHA SNGRAGHA?, using Upanishad Vakyas. His line of explanation 
is that Brahmam, the ultimate power is the cause of the entire universe. He is 
ONLY ONE. The various names used in the various contexts in Vedas refer to him 
only ultimately. He pervades everything and is the in -dewller of all..This 
Brahman is Narayana as explained in Purusha sooktham=NARAYANA ANUVAHAM and 
other Upanishad Vakyas

3. The subject under consideration is about a Supreme power, which is ONLY ONE 
and is limitless in all respects. In other words :INFINITY.
4. No body can define it. If it is done, it can be relative only and it maya 
bit of the whole. Our elders, Rishis, and Mahans were honest and men of 
knowledge. They have left treasures to us. Those who explain it to us should 
also be honest and men of knowledge so that we can rely on them .As you know, 
that Veda Vakyas are of 3 types. BHEDA, ABHEDA AND KATKA. It is said that Sri. 
Ramanuja has utilized all these Vakyas to establish his point. Whereas others 
have omitted those whichever were inconvenient to their case .In this context 
we may consider sloka.5 of ?JITHANTHE STOTRAM?. ?NATHEROOPAM NATHECHAKARAM 
NAAYUDHANI NACHASPATHAM, THATHAPI PURUSHAKARO BHAKTHANAM PRAKASASE.? (You have 
no form, no dimensions, no weapon, and no abode; yet, you reveal yourself to 
your devotees as Purusha according to their wishes. Purusha sooktham..Narayana 
anuvaham along with other Upanishad Vakyas are of help in this context. Sri. 
Ramanuja has explained quite logically supported by Veda Vakyas. Is there any 
flaw in his explanation or fallacy? He did not simply assert that his 
explanation only is correct.
5. If you have a mind to consider NDP also, this can be understood well.
6. It is not fanaticism: but, as the knowledge accumulates we realize the 
correct path. Experience only will uphold this statement.
7. Mere wishes or statements do not constitute or determine the issue. Sound 
basis and sound logic with sincerity of purpose are essential qualifications. 
Those who do not conform to the above qualifications are liable to err. On a 
journey in a particular direction we may have to cross various stops. These 
stops cannot be treated on a par with the destination. If any one errs, such 
one is ;KUTHRISHTI? (not able to see things properly or views them with biased 
view.) Adiyen am not accusing any one. It is mere statementof fact.

Vedic practices were prevalent as :Sanadhana Dharma (not with a label of 
Vaishnavism) in olden days. In South India, worship of various Vedic deities 
such as Indra, Varuna, Yama etc., and village deities such as Kali, Sooli etc., 
and Thiruamal, Murugan etc, were prevalent. We can get these information?s from 
Sangam Literature, THOLKAPPIAM, PATHU PATTU, ETTU THOKAI (Collections of 
literatures) of this period. Paripadal is one among them. During this period, 
THIRUMAL was considered as JAGAT KARANAN and this was not contested. The age of 
these literatures is considered to be more than 2000 years by Scholars.
Jainism and Bhuddism are of later origin to this period. SILAPADIKARAM, 
MANIMEKALAI etc., belong to this period.. Jainism and Bhuddism were on the wane 
from 5th century onward.
Is there any valid authority to consider PARIPADAL belonging to 5th centuryA.D?

Finally, we cannot afford to get offended or aggrieved by expressing facts / 
information?s in a polite way in the process of gaining knowledge.

Here comes the TVM1.1.5.

AVARAVR THAMTHAM THARIVAGAI VAGAI
AVARAVR IRAYAVAR ENA ADI YADAIVCARKAL
AVAR AVAR IRIYAVAR KURAAIVILAR IRAIYAVAR
AVAR AVAR VIDHI VAZHI ADAYA NINRANARE.

This is an expression of religious tolerance and conviction. (Every one gets 
his God as he deems according to his knowledge. Such Gods comply with 
therequests of their devotees. They are empowered to do so by the Ultimate 
Lord.)  

Adiyen feel that having born in Srivaishnavite family, we should learn our 
heritage and strengthen it with reason. We cannot afford to loose them and get 
misled by others who misinterpret our faith or spread fallacious informations. 


Adiyen Ramanujadasan, T.Parthasarathy.

-

[Non-text portions of this message have been removed]





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