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Ramanuja List Archive: Message 00030 Apr 2003

 
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Dear Devotee,

In response to your comments...

> 
> ----- Original Message -----
> From: <purohit@xxxx>
> To: <ramanuja@xxxxxxxxxxxxxxx>
> Sent: Sunday, April 06, 2003 2:59 PM
> Subject: [ramanuja] Re: Authority of Acharyas
> 
> 
> 
> 
> Dear bhagatars
> 
> Many Srivaishnavas resort to the "opinions" and "rulings" of 
> a nebulous
> group "acharyas" as if they were, a united, congruous, and 
> harmonious band
> of divine beings and like the Catholic Pope "infallible". Yet 
> we know that
> the "acharyas" were many ­ Ramanuja appointed 700 
> simhasanadhipatis. (We
> hear nothing about the 300 women teachers that he also 
> appointed!). 

Your statistics seem to be coming from an unqualified source. All 
AchAryas, along with both Eastern and Western scholars on the 
subject, concur that only 74 of Sri Ramanuja's closest disciples were 
appointed by him to carry on the torch of his Darshanam. Since many 
of these men were married, their spouses shared an equal - but 
undoubtedly separate - role in following the disciplines and 
promoting the faith. While I would not doubt that women did serve as 
teachers in their own right, I do not think that the conditions of 
the day would have permitted Sri Ramanuja to formally appoint women 
as AchAryas.


All
> these men (and women) were very much human beings with the 
> svabhava that is
> natural to the species. They often disagreed in their views 
> and many learned
> acharyas wrote complex polemic works refuting each others 
> arguments. Hence
> we have the classical Vadagalai/Tengalai divide and the 18 points of
> doctrinal dispute ­ which are still not resolved till this 
> day! There is no
> Srivaishnava "pope" and no unitary body issuing "fatwas" ­ 
> each and every
> acharya and matham is independent and can make up their own minds on
> doctrinal points and matters of interpretation. If you approach  
three
> acharyas today on any major issue you will probably have at least 
two
> opinions. (Please note that there is often also bitter rivalry 
between
> acharyas of the same faction!).

I would contend that if there is a "pontifical head" to 
SriVaishnavam, it is Sri Ramanuja. He and his teachings continue to 
serve as the paradigm and "measuring stick" for all AchAryas and 
erudite devotees of Ramanuja sampradAyam that I learned from, and it 
is my understanding that the only way that a view within our 
community is regarded to be valid is that it does not sway from the 
fundamentals of Sri Ramanuja's system of thought. Indeed, even in 
recent history, AchAryas have been duly ostracized for teaching from 
their own personal perspective rather than maintaining the continuity 
of thought for which the SriVaishnava faith is extolled.   

While AchAryas cannot be prevented from varying their emphasis on 
different aspects of our philosophy based on what they have learned - 
some preferring Veda and anushtAnam, others emphasizing divya 
prabhandam, others focusing Vedanta, and still others focusing on 
activism and social reform - if seen in terms of the "big picture", 
there is very little deviation in their frame of thought from what 
Ramanuja himself established.

Regarding the famous 18 differences that differentiate the two 
kalais, these did not become solidified until the notion that a 
separate sampradAyam existed under the tutelage of Swamy Vedanta 
Desika came into vogue. Prior to that time - and I learned this from 
a Western scholar - these 18 differences were simply one among many 
views that were the object of healthy discussion and debate among 
scholars, and were, for the most part left as unanswered anamolies 
that only added to the experience of SriVaishnava thought.

> 
> When such be the case, it is important to understand that the 
> acharya is a
> guide and counsellor on the spiritual path and the one that formally
> establishes our connection with Sriman Narayana (a connection 
> which was
> never lost and is irrevocable, perpetual and natural ­ one is 
> advised to
> choose a personal acharya and after testing him (or her) to 
> ensure that what
> is taught is (a) in the spirit of Ramanuja¹s teachings, (b) 
> is reasonable
> and practicable and (c) benefits all beings ­ one should then 
> surrender to
> the guidance and teachings of such a person.

I would agree, but the question arises as to what "litmus test" an 
unqualified disciple should use to make sure that these three 
qualifications are present within the AchArya. Such a test can only 
be given when one is experienced enough in the faith to determine 
whether or not a doctrine preached by the AchArya goes against 
the "spirit of Ramanuja". And, frankly, I do not believe that any 
member of laity is qualified to do that in this day and age. 

Consequently, I am of the view that we must accept the AchArya as 
gift from God and follow his teachings to the best of our abilities, 
prior to passing some judgement on him at the risk of this being 
based on our own false ego. I made this mistake when I met a 
qualified scholar several years ago, and by the time that I realized 
my mistake and was willing to learn from him, he had passed away.

> 
> To invoke the tired phrase "our acharyas have said SS.. " < is 
vague,
> general and unhelpful and ultimately a cop-out from actually using 
our
> intelligence. Krishna said to Arjuna in the 18th chapter ­ 
> "reflect well
> over all that I have taught you and then follow the teachings 
> as you will" ­
> there was no "command" to "do as I say because I am God" ­ 
> but use you
> intelligence and reason and make up your own mind. Vedanta 
> in general is a
> methodology of (1) sravana ­ listen to the teachings (2) 
> manana ­ reason,
> apply logic and reflect upon the teachings and (3) 
> nididhyasana ­ meditate
> upon and REALISE those teachings in your own life.

I would concur with this, but would point out this level of 
discrimination is something gained from training and experience under 
the tutelage of the AchArya. So, again, it is best to first 
cultivate an attitude of reverence for the Teacher.

Respectfully,

adiyEn rAmAnuja dAsan
Mohan
> 




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