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SrI:
SrI lOkAcharya kurave nama:

Dear Swamin: adiyEn namaskArams::

Swamin used a sUtram from Sri VashaNa bhUshaNam as
follows:
"Acharya SAmyathku adi Bhagavath vachanam"

It is the sUtram-110 from IrandAm prakaraNam says:
"AchArya SAmyathukkaDi AchArya vachanam"

actually it a continuation of the previous sUtrams.
It says, a vilakshaNa Sri VaishaNava / bhAgavathA
should be considered/treated as equivalent to his own
AchArya, and he is greater (athikar) than own-self(thannilum)
and bhagavAn(eeswaranilum)

sUtram 109: athaavathu - AchAryathulyarenDRum
samsArikaLilum thannilu meechvaranilum athikarenDRum
ninaikkai.

For the above sUtram, the pramANam is the next sUtram
sUtram 110:
AchArya SAmyathukkaDi AchArya vachanam

This says how can one consider a vilakshaNa Sri VaishNava
as his own AchArya (AchArya thulyar). This is, as said by
AchArya's "Whenever you see /approach any Sri VaishNavA
consider / treat him as your own AchArya" - Sri VaishNavargaLaik
kaNDAl nammai kaNDARpOlE kaaNum
- AchArya vachanam

These sUtrams clearly says the SAmyam between a vilakshaNa
Sri VaishNava and an AchArya, and how one should treat a
Sri VaishNava on par with his own AchArya.

NOT a SAmyam between an AchArya and Bhagavan!

Moreover, Swamin while proving had assumed that AchArya
and brahman is one and same. This is contradict to Sri VaishNava
sidhdhAntha. AchArya is a role that could be taken by Eeswaran or
JeevAtma. Out of three tattvams, except achith, both chith and
eeswaran could assume the role of an AchArya. This role alone
wouldn't bring the SAmyam between the AchArya and the
Para Brahmam!

Whoever is the AchArya, the ultimate one who has to grant
mOksham is in the hands of Srimad Ramanujar - HENCE
he is still celebrated as "UDAYAVAR" - the surname which was
given by none other than our beloved Lord Sri Renganatha
himself.

UDAYAVAR - the person who controls both nithya vibhUthi
and Ubaya/leelA vibhUthi


The lord handed over the control of both nithya vibhUthi
and leelA vibhUthi to our JagathAchAryar Srimath Ramanujar
Hence, Ramanuja Sammandham is considered as auspicious
one for a Sri VaishNava to enter into mOksham and do kaimkaryam
to bhagavan !!!

The importance of Ramanuja Sammandham (not only
for mOksham) could also be seen from the vaibhavam
of Thiruk KurRungudi Nambee became "VaishNava Nambee"
after the sammandham with Srimad Ramanujar!

Eventhough the Sri VaishNava sidhdhAntam exists from
anAthi kaalam, through yugAs, it is called as "EmperumAnAr
DarshaNam
" - again through the sammandham of Srimad
Ramanujar!!

Swamin, if there's any mistake, it's purely due to
the adiyEn's poor translation. adiyEn kshamikka
prArthikiREn.

srimathE Ramanujaya nama:
adiyEn,
senthil.b



On Wed, Nov 5, 2008 at 9:06 AM, Pattangi <pattangi@xxxxxxxxx> wrote:

sri:

Dear Devotees, Please accept adiyen's pranam:

MOKSHAM THROUGH RAMANUJA SAMBHANDAM.
"Srimaan abhirabhoot bhoomau rAmAnuja divAkara:"

Last weekend at Mamunikal utsavam in WDC area, we had a good
discussion on the topic. Adiyen wanted to pen some points and open it
for discussion to get devotees views and pramanas on this subject.

Are there many pramAnams and statements of our poorvachAryas that go
to prove beyond doubt that it is indeed Ramanuja sambandham that gives
Moksham?

So the two points for discussion:

Moksham through Ramanuja Sambandham
What constitutes / gives us this sambandham (relationship)?

Feel free to pen your thoughts/ start the discussion.

Adiyen Ramanuja Dasan,
Mukundan Vangipuram Pattangi


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