srimatE rAmAnujAya nama:
Dear srimati Napinnai:
Although I am not really qualified on answering all your questions, there is something that I would like to say on the following question of yours:
6. Is it true that Ramnauja's immediate successors
(KUrathAzhvAn,ParAsara bhattar,Tirukurihai PirAn PiLLAn)gave more
emphasis on Sri (and other divine consorts bhUmi,nILA)as "puruSakAra"
than Ramanuja himself?
Swami ParAshara bhattar in his AshTa shlOki in explaining 'dvayArtham' in the 6th shlOka says :
nEtRutvam nityayOgam samuchita guNajAtam tanukhyApanamcha upAyam
kartavyabhAgam tvatha mithuna param prApyamEvam prasidhdam |
svAmitvam prArthanAmcha prabalatara virOdhi prahANam dashaitAn
mamtAram trAyatE chEti adhigata nigama: ShaTpadOyam dvikhanDa: ||
According to what we have heard from our AchAryAs, as explained in Swami manavALa mAmuni's vyAkhyAnam, here 'nEtRutvam' refers to the 'mediating' nature of 'srI' by way of leading the jIva to approach Him and at the same time making Him accept the Jivan inspite of his short-comings. 'nitya yOgam' refers to being inseperable from Him and hence approachable by the jIvans always. From this we can discern that Swami ParAshara bhattar strongly believed that srI is indeed "puruShakAra bhootai". Since we know that our poorvAchAryAs explained everything based on the samskruta and dravida vEdas and did not give their own interpretations we can assume that EmberumAnAr, who comes earlier in the lineage than ParAshara Bhattar must also have been of the same opinion on the concept of swaroopam of 'SrI'...rAmAnuja dAsi
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