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Ramanuja List Archive: Message 00144 Nov 2005

 
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Dear devotees: 
please accept adiyen's humble pranam

I don?t understand why you will have serious problems
in chanting the sthothras of other acharyas. 

(re: ISKCON bhajans, eventually,
ISKCON has very different teaching than in
SrIvaishNava sampradayam, if so called ?adwaithic?
sthothra is not acceptable, achinthya bhedhabheda
sthothras are also not acceptable, the same can be
extended to Githa gOvindam too).

All sthothra works of acharyas, glorifying srimannarayanan
including those out side form sampradyam should be praptham or
acceptable to us, simply becoz of the reason that who
is the subject (prabandha vailakshaNyam and  vishEshya
vailakshaNaym are important here) of those sthothras.
we cannot categorize other acharyas simply because, we
are not even qualified to go to nearest extend of
their knowledge or will be able to understand their
works, only things one has to be careful is the way of
surrender, or the way each chethanan chooses, to reach
moksham. 

Certainly a srivaishavan, who approaches acharya for
samasrayanam, has to keep pathrivrathyam after words,
in every means. This doest  mean, that, one after
performing saranagathi, can blame all other acharyas,
and talk ill about them and their sampradayam. One
thing we should understand as a "matham"

Sanakaracharya-ramanuja-madhwa belong to same, class,
vaishanavam. no doubt about that, As far as prasthana
thraya bhasyas are concerned, all three acharyas speak
only about Sriman narayanan as the goal. they have
differences only about the means to attain him, and
his swaroopa comapared to others. every sampradayam
will have definite reasons for their claims. and it is
the infinite magic of bhagavan, that he himself,
created so many versions of things. in fact, these
things are kept only becoz of the reason, people will
fall immediately into such debates, which acharya is
acceptable and who is not. in this respect, I cannot
control myself remembering the SrI sUkthIs of swami
PiLLAi lOkAcharya and swAmi vEdAntha dESika. in both
mumukshupadi as well as in srIvachana bhUshaNam, and
in nyAsa vimSathi, they have talked very little about
the qualifications of Acharyas. but they have talked
tons and tons about sishya lakshanam. which if we
perform a self criticism, we will see whether we are
in a position to criticize other blessed births. 

What ever one should say, with out sankaracharya, the
shrine at badarinath, might be still a Buddhist
shrine. there won?t be a Vedic religion back to us. 
but by this I did not mean that one should follow his
sampradayam, and I have no soft corner towards that,
the path shown by the Azhwars, emperumanar, pillai
lokacharyar, and manavalamamunikal, is the last and
final path, there is no doubt about that. but in the
name of sampradayam, and talking other subjects, like
how the shape of thiruman should be, can i chant other
sthothras, etc? at every step of such discussions we
forget one thing, the real goal, the real knowledge,
bhagavan sriman narayan. And that is exactly what he
is looking for also, he is keenly watching us, to see
what extent, we desire for him, or what extent we go
for other worthless debates. 

Works like bhajagovindam, narayaneeyam, githa
gOvindam, marathi abhangs of thukaram, namadev,
thulsidas, surdas, kabir, meera bhai, all sung with
utmost devotion or ?arthy? to reach the paramam padam.
a prapanna has only two things in possession,
akinchanyathwam and ananya gathithwam. with this, a
prapanna approaches an acharya, perform saranagathi.

All the rest the prapannan does, including grantha
kalakshepas, are for the better understanding of
jeevathma swarooopa, which will invoke an attraction
towards, bhagavadanubhava preethikaritha kainkaryam.
what is the result of all these? kainkaryam itself is
the result of doing kainkaryam...swayam prayOjanam. so
chanting sahasra nama, (sahasra namam also has atleast
3 bhasyams one adwaithic, one vishistadwaithic, and
one dwaithic) chanting other sthothras, who ever has
written them should not be a matter there. a very
simple example here

?SrIvaikuNTEthu parE lOkE SriyAsArdham jagathpathim
AsthE vishNurachinyAthmA bhakthai bhagavathai saha:?
this manthra, is chanted by each SrIvaishNava during
thiruvaradhanam. Where does it comes from? Vishu
puraNa? Other sathwika puraNas? No?. it comes from the
last verse of lingapuraNa.

Then every one will not like every sthothras, that is
up to their tastes, as far as I am concerned, I cannot
chant, too complicated hymns, with highly terse and
hard to pronounce words , becoz, the happiness in
chanting will go, while concentrating on the spelling,
and concentrating on the way of chanting, for the sake
of not committing mistakes. Let what all we do should
end up with creating happiness and preethi in perumAls
and bhagavathals mind.

Kindly forgive me if I hurt some ones feelings are
kindly feel free to correct me. Mistakes ?nAnEthAn
ayiTuka?

AdiyEn SrIkAntha rAmAnuja dAsan




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