Svayamacharyas

[Guest guest]

It should be pointed out that even maTha swamis must

be from svayam acharya purusha families. By tradition,

only these people are authorized to have samASrayaNam

done for people.

 

Mani

 

I am not sure about the word "must" here which implies belonging to

such families as a requirement to become a mathAdipati. The 44th

Jeer of Sri Ahobila Muth for example had His samashrayam from the

40th and Bharanyasam from 41st Jeers respectively. The present Jeer

had His samAshrayam from the 42nd Jeer and Bharanyasam from the 43rd

Jeer respectively. If they did belong to SwayamAcharya families then

they abandoned the practice. Besides a Jeer can authorise anyone he

considers worthy to do samAshrayam.

 

There is one Dr. Venkat Kanumalla who originally hails from a smArtha

family, i.e. followers of Shankaracharya, and pioneered efforts to

set up the Ranganatha temple of New York for 10 years. He has been

authorised to do samAshrayam for people unable to visit India, though

such a practice is non existent in his family.

 

Jaganath.

[Guest guest]

Dear Bhaktas,

 

One more addendum to the informative notes

on svayam acharya purushas.

 

Acharya purushas are

those people who administer samASrayaNam and

teach the rahasyas to their disciples. As Jaganath

pointed out, these people are descended from the

74 people (known as simhAsanAdhipatis)

appointed by Ramanuja for this purpose. The

names of these original 74 are still apparent

from the present titles of these acharyas, i.e.,

mudaliyANDAn svAmi, kOyil kandADai svAmi, etc.

 

Those Sri Vaishnavas who are born into a

acharya purusha lineage traditionally have an

elder who gives them samASrayaNam, etc. Such

Sri Vaishnavas who were born in such a family

describe themselves as svayam acharya purushas,

since they need not go outside their family

for an acharya.

 

In the old days, there was always one person in the

family who maintained the discipline and learning

necessary to be an acharya. This situation

is naturally currently in decline, and most people

even from svayam acharya purusha families go to

an outside swami (from a maTha or otherwise) for

samASrayaNam.

 

It should be pointed out that even maTha swamis must

be from svayam acharya purusha families. By tradition,

only these people are authorized to have samASrayaNam

done for people.

 

Mani

[Guest guest]

Dear Bhaktas,

 

The recent posts on swayamAchArya purushAs have been extremely

informative.

 

I have a small question about the history of samashrayanam. Shri Mani

(among others) writes:

 

It should be pointed out that even maTha swamis must be from svayam

acharya purusha families. By tradition, only these people are

authorized to have samASrayaNam done for people.

 

Does this mean that samashrayanams stated being performed only after

this period ?

 

I had assumed that it was an ancient rite among Vaishnavas. For example,

I thought that what the azhwar says in Tiruppallandu refers to the

samashrayanam. (Pardon the bad transliteration! )

 

tiyir pozhigindra cencudaraazhi

tigazhtiruc-cakkarattin

koyirporiyaale otrundunindru

kudikuiy-atceygindrom

 

Rough translation: Bearing the imprint of the holy Cakra, caused by the

fiery- hot, consecrated instrument, we have been at the Lord's service

for generations.

 

Any information from the bhagavatotamas of the group will be appreciated.

 

namo nArAyaNA

 

Shrikanth.

[Guest guest]

It appears that I am mistaken concerning the right

to perform samASrayaNam for others. Judging from what

Jaganath has mentioned, non-svayam acharya people

can do it as well. I was unaware of this.

 

Perhaps Ramanuja appointed 74 people whose primary

duty was to minister to the needs of the population,

with others also able to do so if they wish.

 

The samASrayaNam is an ancient ritual, as attested

to by the thiruppallaandu. It has its basis in the

Pancaratra, and Desika apparently cites some Vedic

authority for it in his saccaritra raksha as well.

 

Mani