Dear Sri Satakpopan Svami,
Adiyens pranam. This second email in same tread, will fix the
confusion i guess.
> Still there is no answer yet as to why Ramanuja
> Nootrandadhi is considered as a part of 4000.
In the first email adiyen have given various reasons as to why IN
(Iramanusa Nootranthathi) is not a part of 4000.
Regarding the sankyai of 4000 dhivya prabhandam, counting Madals and
Thiruvezhukootrarikkai as one paasuram is the correct way to count,
(Tamil grammar). This leads to paasurams less than 4000. However even
if it is more or less equal to 4000, it is ok call it 4000 (sort of
round total). Why? round total is correct(please refer to
explainations of purusha sooktham, shathamanam bhavathi.. etc where it
is said 100/1000 but really means many). In this context adiyen would
like to quote Mukoor Sri Lakshmi Narasimhachar svami, from his book
"kurai onrum illai". In Aasirvaadham when they chant "sathamanam
bhavathi.. sathayu:...." svami gives clear explaination as they dont
mean that the person who is receiving aseervadham must live just 100
years and go to perumal's kainkaryam in paramapadham on 101st
birthday, what they mean is that the person should live long, etc
(note long = +/-).
> Q2: was If Amudhanar's work can be added, then why not Desika
> prabhandam in order to make it a complete 4000.
Please note that none of the Acharya's prabhandam is included inside
Dhivya prabhandam. Only amuthanars prabhandam about Ramanuja is given
status (still not included) that of dhivya prabhandam. adiyen will
give the reason why, according to poorvacharyas.
There is a difference between Dhivya Prabhandam and other Prabhandams.
There is a reason why the Dhivya Prabhandam has a prefix "Dhivya" and
other Prabhandams by Aacharyas don't. Our elders have considered the
status of the word "Dhivya" according to "pramaana" "prameya" and
"pramaatha". Of all the Prabhandams which extol about supreme or
Bhagavaan only these Prabhandams (a set known as "Sriyappathi
Emperumaanaal myarvara mathinalam arulapettra Aazvargal arulichitha
Naalayira Dhivya Prabhandam" in full) are the best and they also got
name as "Dravida Vedam" or "Tamiz Vedam" used interchangeably. The
people who made those are called "Dhivya Sooris" or "Azwars" meaning
"who are immersed in Bhagavaan and Bhagavath Kalyana Gunas all the
time". The kshetrams which are sung by the Dhivya sooris are called
Dhivya Desams. What a "Dhivya" construction of network by the
poorvacharyas. Dhivya can be closely translated to "Divine".
Now why Iramanusa Nootranthathi is given Status. It was because of
Namperumals divine order. refer to Upadesa-ratna-malai of Svami
Manavalamamunikal "Emperumanar Darisanam" is the name given to
Srivaishnava Sampradayam by "Sri Namperumal" Himself. Sri Namperumal
did the arulappadu to Amuthanar and later gave this status to this
Prabhandam (recorded in kovil ozugu). Also No other acharyas
prabhandams are included (this list includes Amuthanar also). However
amuthanar's prabhandam is given status, that is the only
difference(please note that inclusion and given status are two
different things). please see the list below
Rest of Dhivya prabhandam: goes without saying
Kanninun chiruththambu: included and given status by poorvacharyas
(Nathamuni, uyyakondar,.....).
Iramanusa Nootranthathi: given status of dhivya prabhandam by Sri
Namperumal but not included in the set.
Other Acharyas prabhandams: Neither included nor given status to that
of Dhivya Prabhandam.
For the same reason above any Acharya prabhandam is chanted after
pallandu pallandu in sattrumurai, except Iramanusa Nootranthathi which
is given status. Hope this email clears the other questions
Adiyen Ramanuja Dasan,
N.C.Narashiman.
PS: Please note that what adiyen is writing here solely based on
poorvacharyas commentaries and explainations.
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