Intra Religious Distinctions - Section 8

[Guest guest]

Dear Bhagavatas,

Please find attached Section 8 of my Series " Intra Religious Distinctions".

I am concluding the Series with this. I sincerely thank all the Bhaktas and

Mr. Mani in particular for giving me an opportunity to share a few thoughts

on the subject

Dasoham

Anbil Ramaswamy

Intra Religious Distinctions - Section 8

 

VADAKALAI AND TENKALAI DITINCTIONS

 

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

emphasizes 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 castemarks 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 disasterous 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. This is

based on ' Markata Nyaya'- a comparison with a mother monkey

carrying its infant only when the infant takes effort to cling or

attach itself to the mother

 

Tenkalai View

Lord's grace is spontaneous. He can grant Moksha to anyone he

likes. This is based on ' Marjara Nyaya'- a comparison to a mother

cat carrying its kitten holding it in its mouth without any effort on

the part of the infant ( unlike in the case of monkey )

 

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 They do not accept the analogy of

the cow or husband advanced by Tenkalais because neither the

cow nor the husband enjoys the dirt in either case, but only ignores.

 

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 or

like a loving husband enjoying the dirt on the body of his beloved

wife.

 

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' occuring 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 impossibles.