Swayamaacharis

[Guest guest]

1. NAMA Home Page address requested by one of the members, is as

follows:

 

http://ourworld.compuserve.com/homepages/chari/

 

2. Sri Krishna Kalale had asked a question about Swayamaachariyaars.

My response is based on the fact that both my grandfathers were Swayam

Achaaris following Vadagalai Sampradaayams. As you all are aware,

there are Swayam Achaaris in both Sampradaayams (Thengalai and

Vadagalai). This concept of Vadagalai and Thengalai sampraadaayams as

well as Swayam Acharyas exists in Hebbar Iyengars, Madras (Keezh

Naatu-Southern Region) Iyengars, etc. My husband's family (Vadagalai

Hebbar Iyengars) are followers of Sri Ahobila Matam. One of my

sisters is married to a person who belongs to Thengalai Hebbar Iyengar

Swayam Acharyas tradition.

 

The senior most Patriach in the family is considered the Acharya for

performing some of the initiations--Brahmopadesham, Samaarshanam etc.

On my paternal grandfather side, they are from Thirumalai Nallan

Chakravarthy lineage. I remember my father mentioning a relative

(pangaali) in Salem as their Acharya. My maternal grandfather is from

Thozhappa Kumara Thirumalai Nambi lineage. Both families followed the

sampradaayam of paying respect to Sri Ramanuja and Sri Desikan as is

in any Vadagalai tradition. From my little understanding, the

difference between the Swayamacharyas and Matam followers is that the

later's Acharya is the Matam head.

 

It appears that the distinction started in earlier times to accomodate

localization that resulted because of limited people mobility and

regional political and religious influences. Families were living

near by and frequent visits were feasible. Hence the senior most

patriach who was very learned and knowledgable took upon the role of

the Acharya. Also, the Matams are relatively new. Yes, in modern

times distance is not as much a hindrance. However, poor family tree

documentation and imbibed traditions are major factors in continuation

of certain traditions. However, I am not sure that it is easy to keep

track of the family tree due to extended family tree, lost relatives

and geographical separation.

 

Acharyas by definition implies a very knowledgable teacher. On my

father's side, none of the brothers are alive. None of my cousins are

even close to following traditions. As a result, Swayam Acharyas

claim by the male lineage is purely academic.

 

I hope that the kowledgeable members of this group will present

logical and detailed explanations than the superficial explanation I

have provided herein.

 

Nagalakshmi (Nagu) Satyan

[Guest guest]

Dear Bhakthas,

It was interesting to read Sri.Nagu's article on Swayamacharyas.

The tradition exists in numerous Vadagalai Iyengars(it is quite common in

Thengalai Iyengars as well) in every region of Tamizh Nad as well. For example

our Acharya hails from Kumbakonam('Agnihotram Ramanuja Thathachariar') and he

has quite a lot of followers in the Vadakalai tradition especially among

'Bharadwaja Gothra' lineage. Same with 'Sri Muthali Andavan' of

Kondapalayam(near Sholinghur) who commands quite a lot of followers in Thenkalai

tradition. Also there is a difference within 'Ahobila Matam' and 'Andavan

Ashram' in terms of 'Matam parampariyam' and 'Munithriya Parampariyam'. But

whatever they follow it is quite true to say that all 'Vadakalai Sampridayam'

accept 'Bharanyaasam' as a phase of their life.

 

May be some knowledgeable person of this group can tell us some more details

about the fine qualities/differences between the different 'Parampariyams' of

Sri Vaishnavas for us to know and accept an approach, since I know that that

several people switch between these 'parampariyams'.

 

Dasan,

 

Sudarsan