" ThennAcharya SampradhAyam & Sri VaishNavism ".

[Guest guest]

Dear Members of the Bhakthi/Prapatthi Group :

 

My reverence for the role of ManavALa MaamunigaL

is what propelled me to write on his Sri DevarAja MangaLam

before and now on this Acharyan"s moving tribute to

Aacharya Saarvabhouman , YathirAjar .

 

In my mind, There is only one Sri VaishNavism and

all the great AacharyAs from Sri Naathamuni down

including AaLavandhAr , Periya Nambhi , RamAnujA

and His 74 simhAsanathipathis and their successors

--Sri Pillai LokAchar , Swami Desikan and

MaNavALa MaamunigaL -- are objects of equal reverence .

I am more comfortable with the terminology ,

" Bhagavadh RaamAnuja Siddhantham " , although

Sri VaishNavism has a history preceding Acharya RaamAnujA .

 

I have hence difficulty equating SrivaishNavism with ThennAcharya

sampradhAyam . The term itself ( ThennAcharya SampradhAyam )

is not very clear. The well meant nomenclature by the talented

Professor Mumme ( Kanchi AchAryAs and Srirangam AchAryAs )

had its appeal in the context in which she used it . Professor VasudhA

NarayaNan knows Professor Mumme as a fellow student of Religion

and can shed more light on the work of latter entitled ,

" Sri VaishNavA Theological dispute " .

 

In response to a dear Member's query , I will say a few

words on the excellent book by Professor Mumme.

The first of her two volumes on the subject has

the title of " MaNavAla Maamuni and Vedantha DesikA ";

the second volume has the title of " Mumukshuppati of

PiLLai LokAchArya with MaNavALa Maamuni's commentary " .

These were released during 1987-88 time frame .

Professor Mumme was a Faculty member in the Department

of Religion at Denison University , Granville , Ohio .She spent

a significant time in India meetign with many scholars .

I do not know about her current whereabouts .

Her monographs can probably be

obtained at the following address :

 

S.Srinivasan & N.S.Raghavan

New Era Publications

P.O Box No. 2459

Raja Annamalai Puram

Madras 600028

 

These two volumes need to be read by all , who wish to gain an

understanding of How Vedantha Desika and MaNavALa

Maamuni view their traditions. Following chapter headings will

give an idea of the content of the first volume in this context :

 

Chapter 1 : Introduction and Historical Survey

( two of the subchapter headings are : Toward an

understanding of the Tenkalai-Vadakalai dispute ,

How MaNavALa Maamuni(MM) and Vedantha DesikA(VED )

view their traditions)

 

Chapter 2: The Nature of the Soul (according to MM and VED);

Here the discussion focusses on the fine points about

SvarupA of the Jeevan , SvarupayaathAtmyA , KartruthvA

and PaaratantryA .

 

Chapter 3: Bhakthi and Prapatthi (according to the two Schools )

 

Chapter 4 : Is Prapatthi an UpAyaa?

 

Chapter 5: Service and Life of the PrapannA ( according to MM&VED)

 

Chapter 6: The Lord"s Mercy and Autonomy

in Salvation

 

Chapter 7: The Mediators : Sri DEvi & AchAryan

 

The First volume ends with a summary of the Major

themes in the Theological Differences between

Vedantha Desika and MaNavALa Maamunigal .

 

The appendix at the end are :

 

1. Historical Chart -The Sri VaishNava AchAryas

from RamAnujA to MM .

 

2. The three Sri ViashNava RahasyAs

 

3. Glossary of Terms

 

4. Extensive Bibiliography.

 

The following five dates are imortant for us :

 

1 . Acharya RaamAnujA : AD 1017-1137 (120 Years )

 

2 . PiLLai LOkAcharyA : AD 1205-1311 ( 106 Years )

 

3 . PiLLai LokachAr (PL ) was 63 years old , when Vedantha

Desikan was born and latter outlived PL by 68 years. By his 20th

year ( AD 1288 ) , Vedantha Desikan completed his studies and

began his career as a Sri VaishNavite AchArya. PiLLai

LokAcharyA was 83 years old then and an established

Venerable AchArya in Srirangam . Both PL and VED

co-existed as AchaaryAs for 23 years . During this time ,

VedAntha Desikan spent many yers at Thiruvahindrapuram

and Kanchi and settled down at Srirangam . Swami Desikan

had a great affection and reverence for Sri PiLLai LokAchar

as the senior AchAryA .

 

4 . Vedantha Desikar : AD 1268-1369 (101 Years );

some give his time as AD 1269-1370 .

 

5. MaNavALa Maamuni : AD 1370-1443 ( 73 Years ).

MM Had great reverence for Swami Desikan and referred to

him always as the Abhiyukthar or the revered one .

 

There are indeed distict doctrinal differences between the two

schools associated with Swami Desikan and MaNavALa

MaamunigaL as documented brilliantly by Professor Mumme.

 

Professor Mumme covers well the FOUR main areas of

difference between two schools : Doctrine , Practise,

Substantiation and Exposition . She identifies the differences

between these two schools and names them as Srirangam and

Kanchi traditions in a terse summary consisting of 12 pages .

These pages are worthy of reading and rereading to understand

the differences in approaches and beliefs of these two schools .

 

There is no way to gloss over the differences . Both exist as real as life.

The historical development as two kalais started in the 13th century and

continued with mutual tolerance upto 17 th century. During this period ,

Ahobila Matam identified as Vada kalai SampradhAyam had

one or more Jeeyars , who came from Tenkalai SampradhAyam

and ascended the Acharya Peetam. Both of the Kalais had great

reverence for AzhwAr AruLiccheyalgaL . Swami Desikan had defended

earlier the supermacy of the Tamil VedAs and was rewarded by

both Sri VaradarAja and Sri RanganAthA for his service .

 

Around 18th century , economic concerns related to temple

administration and income led to a power struggle at major

temples and it is a pity that the British Courts and Judges had

to rule over these disputes. As Sri KrishNa Praba pointed out

the records of the Madras Government gazette contain records

of these disputes and evidences given by leading AcharyAs

of the 20th century . Brittania does not rule the waves anymore

and we are about to celebrate our 50th Independence anniversary

this Year.

 

I am grateful to the Jeeyars of Ahobila Mutt and Vaanamaamalai

for coming together recently to set an example for the future genrations

about what unites us all as Sri VaishNavAs , while adhering to

the teachings of the PoorvAchAryAs of each tradition . This is a

happy augury that we can and should emulate here as well as

in India .

 

I must confess that I got the impression from reading Sri Varadan"s

posting the same impression that Sri Dileepan and Srimathi Nagu

Satyan got . Then came Sri Varadan's posting clarifying the points

of the earlier posting and quoting my end salutations for the

Postings on YathirAja Vimsathi as an example to illustrate as

to how misunderstandings can happen . My reverence for all

the giants of Sri VaishNavism including Achaarya RaamAnuja

down to Sri Vedantha Desikan and MaNavALa Maamuni is

equal and profound. I always like to learn from other's well-meant

comments . I will end my future postings with the salutation

that does not even raise a shadow of doubt on who I am saluting .

I felt hesitant to abbreviate the beautiful name of MaNavALa

Maamunigal as MM . For parity , I will abbreviate the references

to Swami Desikan as SD hereafter .

 

May I appeal to one and all of this group to enjoy

our glorious SampradhAyam and its mula Granthams

with affection , regard and reverence and continue to

learn from each other with humility and respect ?

There is so much to learn and so little time to

understand them and adapt them for our spiritual growth .

You might agree that Sathsangams like ours serve as an

important resource in our efforts .

 

Sarva Loka SaraNyan ThiruvadigaLE SaraNam

Oppiliappan Koil VaradAchAri Sadagopan