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SriRangaSri List Archive: Message 00116 Dec 2005

 
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Dear Bhagavatas:
The topic is best discussed in private mails as it does not fit in with the 
mission statement of "Sri Ranga Sri" which reads as follows:
"This is a group of "Swami Desika Darsana Satsangam" (SDDS) for studying 
Srivaishnava - Visishtadvaita philosophy and practices as laid down by Azwars 
and as clarified by Acharyas of Bhagavad Ramanuja - Swami Desika Sath 
Sampradayam. Articles are welcome subject to the general norms of tolerance and 
mutual respect within the realms of the above philosophy and practices"


Moderator
====================================================================


Dear Sri Sudarsan Swamin,

I read your mail regarding the "Shankaranarayana"
aspect of ThiruVenkatamudayan. I have great devotion
towards ThiruVenkatamudayan, who is also my Kuladeivam
and ishtadeivam. But I am not able to digest parts of
your mail where you say; 

"These are the same people who propagate new fusion
gods which have no Agamic basis (Prathyankara Devi,
fusion AnjanEyar-PillaiyAr, PAshandis who claim they
are God/AvatAr etc)....lets follow the teachings of
our PoorvAcharyas which should keep us away from these
falsehood."

Even though I cannot understand the
Anjaneyar-Pillaiyar fusioned Adianthamurthi,
mysterious are the ways of Bhagavan and he can take
any form that he likes. I have heard many
Srivaishnavas refuting the Panchamukha Anjaneya
roopam, even though the very famed Sri Raghavendra
Tirtha of Madhva Sampradaya held that roopam dear to
his heart and Sri Hanuman gave him darshan in that
divyaroopam, which is also described explicitly in his
charitram. If we take Agama as the final word,
Bhagavan is beyond that and He need not limit Himself
to those rules and regulations.

Sri Prathyangira Devi is a very innate deity in
Srividyopasana, which has been practised and perfected
by several great upasakas, including great Acharyas
that achieved great heights in Srividyopasana, who
have accepted that as a form of Amba. 

Now, refuting these deities would be tantamount to
refuting the words of these Acharyas. What is our
locus standi to question the greatness, the divinity
and the words of these Acharyas, including Sri
Raghavendra Tirtha?

Therefore, I would deem it better to let each one
accept Bhagavan in his own way, at least to an extent,
since He is ANORANIYA and MAHATORMAHIYA.

--- "Sudarsan Parthasarathy.S." <sudarsanp@xxxxxxxxx>
wrote:

> Sri RAmajayam
> SrimathE GopAla DEsika MahA DEsikAya Namaha
> 
> Dear Sri.Anand,
>                AdiyEn heard SrimUshnam Srimad
> Andavan
> on this PAsuram (at the home of a Sri Vaishnavite at
> Nathamuni St, T.Nagar, Chennai-17), especially in
> light of a huge controversy raised by the current
> pontiff of Kanchi Sankara mutt, several years back. 
> 
> SrimUshnam Srimad Andavan not only explained this
> PAsuram, based on PoorvAcharya GranthAs, but went on
> to even take Thirupugazh and other Saivite works
> where
> the NayanmArs themselves have related to the Lord of
> Thirumalai as ThirumAl.  Repeatedly Sri.Nrusimha
> Priya
> also answers this question, quoting even from
> Advaitic
> experts who have concluded that it is "SriNivasan".
> 
> ThAzh Sadaiyum, Neel Mudiyum Onmazhuvum
> Chakaramum....refers to PerumAl with his Divya
> Soundharya ThirumEni with long matted hair, adorning
> Srivatsa on his heart, and Sudarsana in his hand.   
> 
> Iranduruvum onrai Isainthu....here the meaning is,
> the
> Lord never appears Single.   With Srivatsam he
> appears
> to us always as Divya Dhampathi (so in any ThirumEni
> of the Lord we worship ThAyAr in Srivatsam, then the
> Lords feet and then enjoy the full ThirumEni of the
> Lord).    With Kausthubam, representing us, the Lord
> is the complete manifestation of us in him. 
> SarIra-SarIri Bhava as per VisishtAvaita Siddhantam.
>  
>  Many AzhwAr PAsuram speaks of this message and all
> the AzhwArs have given us this message, without
> fail. 
> 
> 
> So its amply clear not only from this PAsuram,
> several
> other AzhvAr PAsuram, PoorvAchArya VyAkyAnam to
> Prakrutham AchAryas, consistently the same
> interpretation has been delivered. 
> 
> Wrong interpretations are not suprising (AdiyEn was
> reading Meiviratha Manyam of Swamy DEsikan, where
> Swamy categorically states these confusions are due
> to
> Sage Gautamas curse), which is the reason we see
> such
> "free interpretations" without having to bother
> about
> our PoorvAchAryas message (malice or Vibareetha
> JnAnam).  These are the same people who propagate
> new
> fusion gods which have no Agamic basis (Prathyankara
> Devi, fusion AnjanEyar-PillaiyAr, PAshandis who
> claim
> they are God/AvatAr etc)....lets follow the
> teachings
> of our PoorvAcharyas which should keep us away from
> these falsehood.
> 
> 
> AdiyEn Sri RAmAnuja DAsan,
> 
> Sudarsana DAsOsmi
> 
> --- "Anand  Sowmithiran (IE10)"
> <Anand.Sowmithiran@xxxxxxxxxxxxx> wrote:
> 
> > Namaskarams.
> > 
> >  
> > 
> > There is an article in the latest issue of Sakthi
> > Vikatan, wherein
> > "sankara narayanar" deity is explained, there they
> > have quoted "thaazh
> > sadayum, neel mudiyum" Paasuram and say Azhwar
> > refers to Lord at
> > Tirupathi having both "sankara" and "narayana"
> forms
> > in a single image.
> > 
> > I couldn't accept this but was not knowing the
> > meaning of the words at
> > the end of the paasuram "Irandu uruvum ondraai
> > isaindhu" [2 forms merged
> > into one]?
> > 
> > Can one of you explain this paasuram, it will help
> > many others from our
> > sampradayam to have clear thoughts about this.
> > 
> >  
> > 
> > adiyen,
> > 
> > Anand.
> > 
> > 
> > 
> > [Non-text portions of this message have been
> > removed]
> > 
> > 
> > 
> > 
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