On the worship of Vedic Gods and anya-devatas

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Dear Members

 

On the topic of worshiping anya-devatas, I would like to add the

following based on Sri Pillai Lokacharya's Tatvatrayam (TVT)

 

According to TVT all devatas are created by Narayana. There are

two types of such creation: mukhya and guna (main and subsidiary)

TVT further explains that the subsidiary incarnation comes by HIS

will only and not based on HIS nature.

 

The incarnations of Rama and Krishna are by HIS nature, while that

of Varaha, Kurma,etc are by HIS will.

 

The further clarification provided by TVT is based on the purpose

of the incarnation, where the mukhya avataras are for the purpose

of the salvation (moksa) of the jivas involved, while some of the

subsidiary avatars are for the same purpose. On this topic Pillai

lokacharya says that, the subsidiary avatars like varaha,kurma,

hayagriva etc are for the purposes of moksa. BUT the avatars

like Vyasa, Brahma, Siva are not intended to provide moksa.

 

TVT 192:

"The forms of BrahmA, Siva, VyAsya, JAmadagni (or ParasurAma),

Arjuna (either KArtaviraya or the PAndava) and Kubera are

unimportant manifestations where the Lord presides over a soul

which has egoism. Hence they are not proper forms of meditation

for the aspirants for salvation."

 

This is the reason why most Sri Vaishnavas do not worship anya

devatas.

 

However, Pillai Lokacharya does not address the Vedic Gods directly

and some present day scholars have included Indra, Agni etc as well

as Buddha, (with respect to non-worshipable forms of Narayana),

which, in my opinion, is incorrect.

 

To the question on why perform rituals to Agni, Indra, etc:

 

First, as Sri Mani had pointed out, the gods mentioned in Rig Veda

should be treated as manifestations of Narayana, leading to Narayana

Himself.

 

Second, most acharyas require all Sri Vaishnavas to go through various

stages of life, such as brahmachari, marriage and procreate, provide

for the children's education, etc before taking up Prapatti. For

example, Ramanuja and Manavaala maamuni took up Sanyasam after

marriage, while others like Swami Desikar stayed married. There are

some exceptions, like Pillai Lokacharya, who stayed unmarried but did

not become a Sanyaasi s(Jeeyar).

 

Periyavacchaan pillai mentions that an acharya should be the one

who has no interest in artha and kAma but yet lives

within the world and follows the dharma, artha,

kAma (lokaparigraha) [and hence practices dharma, artha

and kAma]

- maanikka maalai

 

He further explains prapatti as "giving up one, and catching hold of

another" So, in order to perform prapatti, one has to give up their own

effort and catch hold of Narayana. This does not mean that you stop

doing what you do. instead all it means is you perform the regular

duties, free of any worry or apprehension that you will not be saved.

 

 

Sorry if I digressed too much on the second part of the email

 

 

 

 

Adiyen

 

 

 

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Venkatesh K. Elayavalli Cypress Semiconductor

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