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Ramanuja List Archive: Message 00046 Jun 2002

 
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SRIMATHE RAMANUJAYA NAMAHA;
APPAN THIRUVADIGALE SARANAM.



DEAR VENKATESH AND SMT. GITA and other Bhagavathas,

Accept my Pranams .

Sri. Venkatesh has quoted that Adiyen have replied diplomatically to Hrishikesh Madhav.Adiyen do not know any one of you. But, Adiyen have tried to explain the real position assuming that RM wants to know about our matters sincelely. Even if it happens to be a dig or otherwise, We are not the loosers. True knowledge is to be obtained whoever gives it
It drives away the ignorance and enlightens us.

Adiyen is pained to see your postings. Do not get exicited. Nobody can wipe out the truth. Perhaps, it can be covered by falsehood, knowingly or
unknowingly for sometime. NOT ALWAYS.


Srivaishnavism is deep rooted in Azhvars Arulicheyls. Though it contains 4 lines,generally, it is full of Vedanthic truths and the divine pourings of Azhvars. This was revealed by Our Poorvacharys who were versatile scholars both in sanskrit and Tamil. It is a pity that the present generation is not able to enjoy it easily as their works are either in Manipravalam / Sanskrit. Our Poorvacharyars were honest, dedicated seekers of truth. They were ready to get converted to the new enlightned path as soon as they came to know of the truth. In these days, we cannot expect such a honesty and INTEGRITY.


" Vedhanthi enru cherukkurru irunthen, Sarvesvaranukku Nama roopangaliliai Undenbar chollellam poi enruirunthen. Bhattararulal Ujjeevikkapperren. Azhvarkal Thiruvakkai (Avarkal koorum Emperuman Perumaikalai) Meyena p perrathu Bhattararulale" This is a statement of Sri. Madhavacharriar, reknowned ADVAITHIN, later known as
NANJEEYAR.

Such was the Golden period. During the period of our great Sri. Ramanuja also, there were disgruntled elements. Sri. Ramanuja argued with one Uyyakkondar and convinced him of Srivaishnavite philosophy.Sri. Uyyakkondar conceeded his defeat and at the same time expressed that he was not interested in the philosophy. Sri Ramanuja commented that because he was a man of knowledge he agreed to the principle; but, he did not have taste as he was not blessed by Emperuman. There might have been some more disgruntled persons who cannot face Sri.Ramanuja. Later, during Nampillai's period, Naduvil thiruveedhi Bhattar and Kandhadai Thozappar were jealous of Sri. Nampillai. They also became the disciples of Nampillai later
after knowing hiS greatness.

The Islamic invasion of south India affected SV. Namperumal had to be away from Srirangam for a period of more than 40 years. The propagation of Srivaishnavism and Azhvar's Arulicheyals became dormant till Sri ManavalaMaMunigal came into scene. He had a tough time; but, was successful in his mission. His UPADESARATHINAMALAI reveals that there were people at that time who cannot tolerate the greatness of Azhvars. The Vedic rituals and knowledge were considered as paramount to them; they failed to understand the Vedanthic thoughts as enshrined in Arulicheyals. Of course, Adiyen do not consider Sri Nigamandha Vedantha Desikan as such one, though he had some
differences of opinion with Poorvacharyars.

Later on, the group of disgrunteled people increased. After ManavalaMamunigal, Acharyas of such greatness were absent. Scholars were interested in sticking to their convictions rather accepting the truth. To substantiate their stand unfair practices were adopted. One such way is to interpret the Poorvachary's view as the same of their view. --This kind of practice results in fooling the people allround; fooling his own clan and creating delusions in the other camp. Unfortunately, this
tirade continues.


It is well known fact that Srivaishnava community stands divided into two camps. Their Sampradhayas are diametrically opposite to the other., though they are within Srivaishnavism. In such a state, it is wise to allow them to practice their path in peace and respect each the other to live in harmony. Let us not misquote the sreesuktis of our Poorvacharys in the guise of promoting Srivaishnavism.


When Adiyen replied to RM it was pointed out that Srivachanabhooshanam and AcharyaHirudhayam are tough subjects. It requires sound base and profound knowledge to understand them. As they belong to Thennacharya Sampradhaya, it is desirable one should learn it from the Acharya of the same branch. Otherwise, tendencies to interpret it according to their convenience will arise. Also, to explain them in short way is very difficult. That is why Adiyen did not answer that portion. Now, Adiyen feel that to some extant my conviction should be explained.

WHAT IS PRAPATHI ? It is considered as a means in Desika Sampradhaya.
An upaya..(means) consisting of angas etc.,

But, it is not considered so in Thennacharya sampradhaya

Let us see what Srivachanabhooshanam says.

Sutras. It is very difficult to attain Parathvam, Vyuham and Antharyamithavam. 39 & Vibhavam is out of date. Archavadharam is just like small pools of Vibhavam. 40 Archavatharam is helpful in correcting the Chethanas who are engrossed in enjoying worldly pleasures. They are so much attached to it as to forget the lord though there are Sastras to correct them. Archavadharam , by the Lord's beauty can create a taste in chethana to follow a path and if continued it willbe enjoyable.

( In this context, consider the episode as to how Sri Ramanuja brought
Sri Pillai uranga villi dasar into Srivaishnava fold)

41. Those who are interested are 3 fold.

42. Ignorant ; those who gained knowledge and those who are engrossed in Bhakti.


43. Commoners who do not have enough knowledge to follow Upayantharam; therefore have submitted themselves to Baranyasam in Baghavat vishayam.

Those who are convinced that Upayantharams are Swaroopanasakangal They are people of sound knowledge regarding Emperuman and have surrrendered themselves to Him, as there is no other alternative path. They are people like
Sriman Natha Munugal, Sri Yamunacharya etc.,

Azhvars who are deeply in love with Emperuman and they cannot live a second
without Him and enjoy His deeds, beauty etc.,

44 They are classified as such depending on their taste in it.


45. These three follow three facts, Chit, Achit, Eswara.

46. ' ENNAN SEIKEN' Enre idathil immoonrum undu.

How this can happen? We can see this in Thiruvaimozhi 5.8.3.

Nammazhvar felt that the delay in getting the grace of Emperuman may be
due to his non observance of upayanushtanam to get Him.

Adiyen is not entitled to such upayantharams What can I do?

Emperuman replied" I have given you Gnam(Knowledge)"

That is why Adiyen have understood that Sadhananushtanam is swaroopavirutham.
Adiyan is absolutely Parathantran. What can I do?

Eventhough it is not in conformity with swaroopam,if i can attain you by doing so, I can follow it. But, You have given me Knowledge combined with Bhakti. I am engrossed in Bhakti in such fashion that I am not able to do anything
in order. What can I do?

47. 'ANGU ONRAI PARRIIYRUKKUM'

48. ' MUKKIYAM ATHUVE'


HERE whether three conditions become the reason for Prapathi? No. Prapathi (intense desire) and its exhibition is "BHAKTIPARAVSYAM' is the reason for further indulgement. This creates intense desire to attain
the UPEYA ie;, Emperuman.


51. ' BHAKTI THANNIL AVASTHABEDHAM PRANTHAVARE ITHU THAN KULAYA KADAVATHAYIRUKKUM'

52. 'THANNAI PENAVUM PANNUM. DHARIKKAVUM PANNUM'


This kind of Bhakti will create Nayaka Nayika Bhava in Azhvar and will make him
to under go various modes.

55. ' ITHU THANAKKU SWAROOPAM PERATHUOZHIGAI'

56. ' ANGAM THANNAI OZHINTHAVARRAI PORATHU OZHIGAI'

57. "UPAYAM THANNAI PORUKKUM'

58. 'upayantharam irandaium porukkum'

59. 'ITHU IRANDAIYUM PORAATHU'


60. ' PALATHUKKUM AATHMAGNAMUM APRATHISHETHAMUME VENDUVATHU'


62. AAPATHAI POOKKIKOLLUKIROMENRU BRAMITHU ATHAI VILAITHUKOOLATHU OZHIGAIYE
VENDUVATHU

63. RAKSHNATHUKKUAPEKSHITHAM RAKSHTHVAANUMADHIYE.

64. ELLA UPAYATHUKKUM PODHUVAKAIYALUM CHAITHANYA KARYAMAGAIYALUM PRAPTHI DASAIYILUM ANUVARTHIKKAIYALAUM SWAROOPATHIREKIYALLAMAIYALUM ACHITH
VYAVRUTHHA VESHATHAI SADHANAMAKKA ONNADHU.

In short, ' AANAL, INTHA ASADHARANAMANA AAKARA METHENNIL; UPAYAVARANA SWAROOPAMANA THANNAI UPAYAMENNA SAHIYATHAPADI IYIRUKKAI; ATHAVATHU UNMAIYAGA NIROOPITHAL THANNAI UPAYAMAKA KOODAMALIRUKKAI'

(This is the language used by Sri Prathivathi Bhyankaram Annagnkaracharyar
in his Srivachanabhooshana Thatparyasaaram)


How clear is the text itself? leave alone the Vyakyanas.



This is the portion dealing with the nature of 'Prapathi' and concludes that it is not an UPAYA and it is only intense desire in Chethana to further his
progress in the divine journey.

Sri Prathivathi Bhayankaram Annagarachrya Swamigal has brought these texts
under the Sub title...."PRAPATTIYIN ANUPAYATHVAM"

wHEN SUCH IS THE CASE,
in the enclosures to RM, Sutras 54,142,124,146,147,134 and 135 are handled and has treated Prapathi as an upaya and some conflict is suspected in Sutra 134 and solution for this conflict is arrived at RTS( Rahasyatrya Sara) of Swami Desikan It is concluded " In summary the difference of view on the issue pf prapatti is very subtle. The writings of Sri PL in fact allow us not to have any difference atall.
However in practice, there is difference.



Is this all necessary? Sutras of SRi. Pillai Lokacharya have been picked out of context and used to mislead Srivaishnavas. IS THIS SERVICE WE DO TO SRIVAISHNAVISM ?




Read Sutra 60. To attain fruit (palam- result); What is required is knowledge about self and "aprathishetham"--"Vilakkamai...(nonavoidance). So, Prapathi is the deep desire, on the part of Chethana and Emperuman is the Upayam and Chethana should agree to Emperuman"s acts..should not go away. Thia is Thennacharya Sampradhayam.


This has become a long posting. Adiyen will conclude witha short anecdote to emphasize the point...Emperuman is the upayam and Chethana of his own voliation
should not do anything.

Thiruvaimozhi.10.8.9.' INRU ENNAI PORULAKKI THANNAI ENNUL VAITHAN ANRU ENNAI PURAM POKA P PUNARTHATHU EN SEIVAN KUNRENNATH THIKAZH MADANGAL SOOZH THIRUPERAN ONRU ENAKKARUL SEYYA UNARTHALURRENE.'

Nammazhvar questions Emperuman " Today you have made me a thing and have placed you within me. Why did you keep me away for a long time?
Adiyen may enlightened on this issue."

Well. It is all the Emperuman's act ...
It is in the form of a conversation between Azhvar and Emperuman.


for this question Emperuman answers: "you have permitted me to enter your mind.

Azhvar: "yanotti Ennil iruthuvam Enrilan

Emp: "O.K. Pugunthapin Aatharitheer"

Azh" "Maruvithozhum maname thanthayi"

Emp: "O.K Nammodokke vishyantharangLi virumbathe iruntheere '"

Azh: "Ennai Theemanam Keduthayi"

Emp: "Mathinalathai Valarthuk kondu pontheere"

Azh: "Kathal Kadal puraiya vilaivitha Karamar Meni"

Like this for each reply by Emperuman Azhvar was attrbuting cause was Emperuman and it was his will. So, What answer can be given by the Emperuman to satisfy Azhvar? He cannot give a satisfactory answer. because, It is his act for " Adyil Adhveshamum ichchaiyum pirakkkukaikku krushi pannai athu pakkuvamakum alavum kathiyirunthu cheyal paduvathale.

" jeevanukku undana iyalbana seyal pattai sadhanam enna onnathu Upaya bhavam Easvaranthalayil AAyirru. Nedu nal ivar thalayil pazhiyittu kathirunthavan Enna Bathil Chollamudiyum?
Pesathe Vedki thalai kunivathu thavira.

.Kindly permit me to stop with this. Those who are interested can
refer to 36,000 PADI Vyakyanam.


So, A humble request to those who want to handle Thennacharya granthas,

PLEASE UNDERGO TRAINING UNDER A THENNACHARYA . and then Do Justice.


Adiyn Ramanuja dasan. T.PArthasarthy.

In short, in Thennacharya sampradhayam, Upayam, Upeyam everything is Emperuman and Prapatti is the desire created by the Emperuman in Chethana.____________



















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