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Ramanuja List Archive: Message 00075 May 2005

 
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honganour krishna wrote:

> DEAR SADAGOPAN MAMA,
>  
> AS IT IS NOT POSSIBLE TO GETHOLD OF THE BOOK YOU HAVE REFERRED; MYSELF 
> AND OTHERS WOULD BE VERY HAPPY TO KNOW THE KEY DIFFERENCES BETWEEN THE 
> TWO SAMPRADAYAMAMS.
>  
> ADYEN PILLAI LOKACHARIAR DASAN,
> KRISHNA
>
> *//*

Dear Sri Krishna,

It is a unique foible of Indian society to focus so much on differences 
that we forget what makes us all similar.  For after all, are we not all 
just human beings?

Be that as it may, I will try to summarize in a nutshell what makes the 
two kalais unique, although it has been the topic of discussion and 
debate ad-infinitum in this and other lists.

While we officially recognize 18 fundamental differences between the two 
kalais, the issue really boils down to the idea of prapatti, for it 
would appear that Bhagavad Sri Ramanuja and his forebearers had left 
some room for interepretation in regard.  Both the kalais agree that the 
soul's protection and redemption rest on the Grace of the Supreme Being, 
but the Vadakalai school, having recognized the idea that some might 
interpret this to mean some partiality on the Lord's part on whom He 
saves and whom he doesn't, suggested the idea of a vya:jam - a pretext, 
if you will - that the Lord uses to recognize that the soul is ready and 
willing to be saved.  This sacrament, called bha:ranya:sam, is the 
holiest of rituals in the Vadakalai branch, and little is known about 
the ritual except by those who actually experience this most sacred 
moment in their spiritual progress.

The Thenkalais, on the other hand, place almost a literal meaning on 
prapatti, seeing it more as a psychological/spiritual awareness such 
that the soul realizes that everything lies in God's Merciful Hands, and 
leaves it at that.  Therefore, there is no formal ritual or sacrament 
involved.

The role of Sri:, the Divine Mother, Who is the Embodiment of His Grace, 
emerges naturally from this difference.  Since it is She to Whom we turn 
in reality in our experience of surrender, Her distance or nearness to 
us depends on how prapatti is viewed.  From the Vadakalai standpoint, 
She too is part of the Supreme Reality, consequently She requires the 
same vya:jam upon which to directly offer Her Grace.  Please note that 
this is not to suggest that Her Grace is not there otherwise, our act of 
surrender merely acts to serve as a "green signal" to Her providing it 
to us fully.

With regards to the Thenkalai position, there is no doubt that She is 
part of the Supreme, but She takes on a human role such that She can 
relate to Her children, Sharing with them in all the joys and sorrows of 
life, so that can put their full faith in Her and Her Eternal Consort.

As Sri Sadagopan has indicated, it takes many, many years of study and 
experience to fully understand these two philosophies and how they 
effect the culture, lifestyle, and attitudes of the people who align 
themselves with one or the other school of thought.  So, it is vital 
that one learns properly from a teacher and begins to practice the faith.

But, I hope this helps as a start.

Mohan





azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
 
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