Dear Professor,
I am sending the article of Sri.U.Ve. Anbil Ramaswamy. As always the article of
Sri.Ramaswamy is interesting and informative.
Srimathi Raghavan
VADAKALAI AND TENKALAI DISTINCTIONS (by Sri U Ve Anbil Ramaswamy, USA)
In Srivaishnava school itself, two branches of thought had emerged between the
time of Sri Ramanuja and that of Sri Vedanta Desika whose contemporary was
Pillai Lokacharya. They are called Vadakalai ( Northern ) and Tenkalai (
Southern) though in reality there is NO GEOGRAPHICAL POLARIZATION to justify
their nomenclature.
Possibly, this is due to greater importance ascribed by the former to the Vedas
which were in Sanskrit, a language prevalent in the Northern part of India,
while the latter stressed the importance of the Divya Prabandams of Alwars
which were in Tamil, the language prevalent in Southern part of India. This
distinction has, in fact, no meaning since both in temple worship and in the
hearths and homes the two streams have been so integrated and observed by both
the branches.
Swami Sri Vedanta Desika is generally regarded as representing the so called '
Vadakalai' sect. But, since he has produced monumental works in both the '
Northern Sanskrit' and the ' Southern Tamil', he and his followers could more
appropriately be called ' Ubhaya Kalai' ( both Kalais) rather than mere '
Vadakalai'.
Also, their differences are not on fundamentals but on certain aspects of the
Srivaishnava philosophy which one branch emphasises with greater force than the
other. It is unfortunate that some later day enthusiasts of the two branches
went to stupid lengths ( e.g. ) putting alternatively their respective ThirumaN
on the forehead of the poor temple elephant and taking the dispute right upto
the privy council.
In fact, most people know only this difference regarding the application of the
white clay caste marks in the form of 'U' by the northern and 'Y' by the
Southern sects. It would appear that when an Acharya observed that the base of
the castemark should touch the TIP of the nose. one set took it to mean the
TOP-TIP where to link the eyebrows with a U shaped curve while the other took
it to mean the TOE-TIP, with a spear- point -like stroke riding on the back of
the nose reaching up to the nostrils. We do not know whether the Acharya did
not explain what he meant or the Sishyas did not seek a clarification or the
Acharya had become unavailable for an explanation. Be that as it may, the
practices had come to stay and stay with such disastrous consequences. This is
an example of how over- enthusiastic fanatics could blow up even insignificant
and inconsequential distinctions to abnormal proportions.
There are about 18 such points of differences with varying degrees of
insignificance as not to deserve a discussion at all. Still, being on the
subject, we shall briefly allude to a few of them by way of illustration and
without comment
1. Regarding Lord's mercy. Next to the Caste mark, this probably is the only
other difference most people are aware of
Vadakalai View
Some positive gesture is necessary on the part of the jeevatma to deserve the
grace of God, because He can be deemed partial if He grants Moksha to all both
deserving and undeserving.
Tenkalai View
Lord's grace is spontaneous. He can grant Moksha to anyone he likes.
2. Regarding the status of Lakshmi (i) as to her being the means (ii) as to
her being infinite (iii) as to her being Paramatma
Vadakalai View
(i) She is the means for attaining salvation as much as the Lord Himself
and also has the role of a mediator ( Purushakara)
(ii) She is infinite in nature (Vibhu) like the Lord Himself
(iii) She is also Paramatma as much as the Lord Himself
Tenkalai View
(i) Do not accept this position though they accept her recommendatory
role as held by Vadakalais
(ii) She is atomic in nature like other Jeevatmas
(iii) She is a Jeevatma like any of us.
3. Regarding Kaivalya
Vadakalai View
(i) Kaivalya is inferior to Paramapada
(ii) Kaivalya is not eternal
(iii) Kaivalya is situated Outside Paramapada
Tenkalai View
(i) Accepted
(ii) Kaivalya is eternal
(iii) Kaivalya is within Paramapada but in its outermost parts.
4. Regarding the means of Bhakti and Prapatti
Vadakalai View
Accept both as the direct means but Bhakti is more difficult and dilatory while
Prapatti is easy and immediate
Tenkalai View
Do not accept any means because Jeevatma is so utterly dependent as to be
incapable of adopting either Bhakti or Prapatti as a means.
5. Regarding Prapatti
Vadakalai View
Prapatti has to be a positive specific act of surrender by the jeevatma to the
Paramatma
Tenkalai View
No positive, specific act is necessary. All that is required is
(i) the knowledge of the Svarupa of the Jeevatma and
(ii) mental acceptance of the Lord's grace in granting salvation
6. Regarding sins
Vadakalai View
When a jeeva surrenders, the Lord forgives the sins committed by the jeevatma
and grants Moksha.
Tenkalai View
The sins of a jeevatma is a source of joy for the Lord who relishes the same
like a cow licking off the dirt on the body of its calf
7. Regarding performance of Compulsory duties like Sandhyavandanam
Vadakalai View
As compulsory duties are laid down by the Sastras which are the Lord's
commandments, non- performance will tantamount to transgression of His commands
(Ajna adhilangana) and will render the Prapanna liable for punishment
Tenkalai View
To a highly evolved soul, non- performance of the compulsory duties is not an
offence. But, they should continue to do them more for setting an example to
the less evolved souls.
8. Regarding the interpretation of the words "Sarva Dharman Parityajya'
occurring in the Charama sloka
Vadakalai View
The Dharmas actually refer to the 32 Vidyas attaching to Bhaktiyoga which had
already been given up by the jeeva due to incapacity and delay involved in
observing them and the Lord offers to stand in their place
Tenkalai View
This is literally interpreted to mean ' First, give up your duties and then
take refuge in the Lord'
9. Regarding the Lord's grief at the suffering of the souls
Vadakalai View
One can have grief only when one cannot remove suffering of another. But, the
Lord is capable of removing suffering. So, there is no need for Him to grieve.
As Sri Rama , He shows to the World how a human would feel and how one should
react on seeing the misery of others.
Tenkalai View
They hold that the Lord actually feels sorry on seeing the sufferings of souls
and cite examples from Srimad Ramayana where Sri Rama is depicted as grieving
over the misery of others.
10. Regarding the Lord's being also atomic as well as gigantic in size as
mentioned in the Vedas.
Vadakalai View
He is smaller than the atom in beings that are atomic in size. This is called
'Antar Vyapti' ( Immanence). He is also greater than the greatest in the sense
He pervades and surrounds everything. This is called ' Bahir Vyapti'. (
Transcendence)
Tenkalai View
His being atomic in atoms and enveloping even the biggest are all
done by what is known as 'Agatitha Ghatana Saamartya'- Special powers enabling
accomplishment of even the impossible.
julu kothapa <professor_julu@xxxxxxxxx> wrote:
To: Srimathi Raghavan:
I read your e-mail message but was unable to see Sri.
Si. Anbil Ramaswamy's article. Plase send it again.
I am also Sri Hanuman Devotee.
Rgds
K. Ramanujulu
(aka) Dr. Julu Kothapa in America.
-- Srimathi Raghavan wrote:
> Dear All,
> While dwelling on this topic I came across a rather
> interesting and informative article written by
> Sri.Sri U Ve Anbil Ramaswamy. I would like to share
> it with the group.
> Regards,
> Srimathi Venkatachari Raghavan
>
>
> ---------------------------------
> Do you Yahoo!?
> Read only the mail you want - Yahoo! Mail SpamGuard.
>
> [Non-text portions of this message have been
> removed]
>
>
>
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