Few points to be made urgently!

[Guest guest]

Asmath gurubhyO namaha!

Asmath parama gurubhyO namaha!

Asmath sarva gurubhyO namaha!

 

Dear bhaktaas and prapannaas,

 

I have been observing the kind of discussions that go on in this group

for the past few weeks after I was welcomed into the group by Sri

Mani. I think it is high time I dared to air (mail?) my views.

 

1. Please avoid bringing in discussion of topics that are not very

relevant to the group - like the lengthy tete-a-tete on Murugan. I

happen to express this concern of mine to other bhaagavathOthama

friends of this group with whom I spent lively and joyous days this

Vaikuntha Ekaadasi (thru Divya DampathIs kripai). We unanimously

accepted that taking cue from Sri V. Sadagopan's mail (which did not

extrapolate on this issue any further, but was tacit and informative),

such topics should be gently referred to those further interested in

it, giving more room for topics essentially Vaishnavaite in nature.

I hope others would also welcome this idea.

 

 

2. Sri Vijayaraghavan writes...

 

Writing about Thirumangai Alwar, historians like Bishop Caldwell held that

Thirumangai Alwar was a disciple of Ramanujacharya!. This fact was accepted

by some Indian historians too, (For eg. Gopinath) as it was not without

any basis. However, the conclusion was proved to be entirely wrong. It

was one of those instances where the secondary evidence was allowed to

preponderate over the primary. It appears to me that while scientific

approach to historical research could be very useful in unveiling the

truth, the tools used are still subject to interpretation (which is highly

subjective) and therefore there is nothing definite or conclusive about

most of these findings. <<< Thus, there appears to be as much uncertainty

in the modern findings, as we would assume in the traditional

account.>>>>2.1

 

<<<<I always reconcile the differences between the traditional account and

the "scientific" account in the following way: For a long time in India,

information was transmitted orally. At some point in time these facts

(possibly distorted and further amalgamated with fiction) got recorded in

writing or entered into some kind of inscriptions. Modern historians may

be able to reckon only the recorded event. I do not think they are able to

get to the bottom of things which alone can give a satisfactory answer to

the two fundamental questions: What actually happened and when did it

really happen. Notwithstanding the uncertainty in either accounts

(traditional vs. modern), I think our purpose is better served if we focus

on the spirit behind those scriptural texts which alone can elevate us to a

higher order of living.>>>>2.2

 

<<<<The system of acharam evolved by our great acharyas- Does it

continue to have any relevance today. If you say we can only accept a

small part of it, how would one decide what to accept and what to

reject. Please do not forget to remind yourself of what Vyasa

Bhagawan had said: " Achara Prathamo Dharma: dharmasya prabhu

achuta:".

 

I look forward to a lively discussion, which hopefully could sow the

seeds for evolving a neo-vaishnavitic system of acharam.>>>>2.3

 

 

2.1) The uncertainty that appears in the case of traditional accounts

is only apparent and is due to the misunderstanding of the truths

expounded by azhwaars and the great aachaaryaas of our sampradaayam,

by some self-professed scholars due to their wilful neglect (Could

also be due to their egos obstructing clarity of thinking and

intellect). There are definitely NO uncertainties. Please refer to

appropriate treatises on our sampradaayam by our learned aachaaryaas,

before making blanket statements. Referring to knowledgeable senior

members of our group also will sort things out.

 

2.2) There is no need for reconciliation of any kind. The pramaanaas

stand out clearly by themselves. Please refer to 2.1.

 

2.3) Definitely yes. Except in the case of what are clearly laid out

as desaachaarams, the niyamams and anushtaanams are very relevant even

today because of their universal and perennial (because they are well

experimented truths) content. There is no need for evolving a

neo-vaishnavaitic system. We are not here to re-engineer anything. The

best sEva and bhakti to our aachaaryaas that we can perform comes from

fulfilling our duties by putting into practice their noble teachings

and the code of conduct that they have painstakingly prescribed to

make our lives Saartham(meaningful).

 

Let us make a pledge today to put an end to useless controversies and

re-dedicate ourselves to the task of upholding the treasured values of

our great sampradaayam in our day-to-day living in whatever way

Thaayaar and PerumaaL ordain us to.

 

As is said - An ounce of practice is better than a ton of words.

 

I have written a ton of them. I surrender at the lotus feet of Divya

DampathIs and at the feet of our aachaaryaas seeking strength to put

atleast a few into practice.

 

Vaachaka dOshaha Kshandavyaha.

 

vENum,

 

Dilipan.