srImathE rAmAnujAya namaha Dear Sri NArAyaNan: Please forgive me for bring this up, but couple of points that you make below have different meanings than the one you provide (as I have been taught): >--- In ramanuja@xxxx, Kazhiyur Mannar Narayanan <nkazhiyur@xxxx> >wrote: > > apouruSEya lieterally mean something that is not > authored.(unauthored, ONLY from the mouth of the Lord) apourusEya means that the shruthis do not have an author or an originator, not even the Lord. They exist independently along with Eeshwara. They are described as realized (discovered) by r'shis as the absolute description of the Supreme brahman (if they come out of perumAL's mouth, they lose their independent status as the absolute truth). The vEdas are verily described as the breath (shwAsa) of Brahman, meaning that they have concomitant existence. The apourushEya concept is critical from a stand point of mImAmsa, because it posits that the ultimate truth has to be absolute. It cannot have any thing (including emperumAn) as its source, and hence, it is wrong to say that apourushEya means 'ONLY from the mouth of the Lord'. > > > The words 'Desikar' in verse 36 and 57 does not refer > to Swami Desikan. If someone says so, he needs to > recaliberate his Tamil grammer. It is used not as a > proper noun. It is rather used as a common noun. The > rough meaning of word 'Desika' is 'great and saintly > person' > The term dEsikA in sanskrit simply means 'spiritual guide' or master. While it is not a Tamil word (and may have nothing to do with grammar therein), it is commonly used as a term of respect for Acharyas in maNipravALam. aDiyEn rAmAnuja dAsan, sridhar
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