nArAyaneeyam

[Guest guest]

SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN-

SatakOpa SrI nArAyaNa yateendra mahAdESIkAya namaha

 

Dear devotees,

namO nArAyaNA.

 

SrI Kristijan wanted adiyEn to reply to the questions

he posed sometime back. It was regarding nArAyaNa bhattAdri/

nArAyaneeyam and on vibhava lOkas. Since adiyEn was not

in touch with the bhakti list for few weeks, adiyEn is

answering them now. Sorry for the belated reply.

 

SrI NArAyaNa BhattAdri (NB), the author of nArAyaneeyam is

not a viSishtAdvaitin. He was following the doctrine

of advaita. He was a vidvAn of those times and has

written works in sAmAnya sAstrAs like mImAmsa. The

glorification of Lord SrI GuruvAyurappan by him is

in accordance with the "SaguNa Brahma upAsana" theory of

the advaitins. For an advaitin, all the three tattvas

viz. God, matter and jIvAtmA are finally unreal and the

only real substance is the "attributeless Brahman". For

them, one has to meditate upon God (SaguNa Brahman) till

one attains the "advaita jn~Ana" that only attributeless

Brahman exists and all else are false. Thus, though

guruvAyurappan is not at all a reality for NB, he glorifies

Lord in accordance with their (absurd ?) philosophy. This

was verified with a SrI Vaishnava vidvAn in Chennai.

 

 

SrI Sadagopan wrote :

> SLOKAM 9:

> *********

>

> YATTHU THRIALOKHYA ROOPAM DHADHAPI CHA TATHO NIRGATHO ANANTHA SUDDHA-

> JN~AATHMAA VARTHASE THVAM TAVA KHALU MAHIMAA SOPI THAAVAAN KIMANYATH ?

> STHOKASTHE BHAAGA YEVAAKHILA BHUVANATHAYAA DHRUSYATHE THRAYAMSA KALPAM

> BHUYISHTAM SANDHRA MODHAATHMAKAM UPARI TATHO BHAATHI TASMAI NAMASTHE II

>

> (meaning ): Oh GuruvAyUrappA !You bear the three worlds as

> a part of Your SarIram ( VisishtAdhvaithic concept of SarIra-

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

> SaarIra mode);even then , You transcend these worlds and stay as

^^^^^^^^^^^^^^^^^^^^

> Suddha satthva svarUpan in Your Parama Padham with indescribable

> glories.

 

NArAyaNa BhattAdri never advocated ViSishtAdvaita as a

philosophy in his works, ie. never advocated SarIra-

SarIri bhAva between Brahman and cit/acit in his works.

The SarIra-SarIri bhAva, though rooted in vEdAs/Upanishads

is "pradhAna pratitantra" (*) of ViSishtAdvaita as explained

by SwAmi dESIkan in His SrImad Rahasyatraya sAram. Archives

have some postings on SarIra- SarIri bhAvam.

 

 

(*): pratitantram refers to a doctrine, which is unique

to a certain school of thought ie. that doctrine

does not belong to any other school of thought.

pradAnam means "most important". The SarIra-SarIri

bhAvam is the most important doctrine, which is

exclusive to the ViSishtAdvaitins.

 

>

> SlOkam 10:

> **********

>

> AVYAKTHAM thE SVAROOPAM DHURADHIGAMATAMAM TATTHU SUDDHAIKA SATTVAM

> VYAKTHAM CHAPYETHADHEVA SPUTAMAMRUTHA RASAAMBHODHI KALLOLA THULYAM

> SARVOTHKRUSHTAAM ABHEESHTAAM TADHIHA GUNARASENAIVA CHITTHAM HARANTHIM

> MOORTHIM thE SAMSRAYOHAM BHUVANAPURAPATHE PAAHI MAAM KRISHNA RHOGAATH

>

> (MEANING):This is a prayer to Sri KrishNan at the end of this

> dasakam .Oh Lord ! Your attributeless form is difficult to

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

> comprehend and meditate upon . Your Suddha sattva-svarUpa archA form

> is very distinctly visible to my human eye here in Your Sannidhi.

> This shining archA form of Yours constituted entirely by Suddha sattvam

> and is like the waves of the ocean of nectar.Therefore , I have

> taken refuge at Your superior archA form , which is the abode of

> anantha kalyANa guNams and is the most effective in attracting

> my mind.Oh Lord of GuruvAyUr ! please save me from all the samsAric

> and physical diseases !

 

The translation clearly explains the stand of nArAyaNa

bhattAdri (NB) as an advaitin (reference to "attributeless

Brahman"), though adiyEn is not sure as to whether NB refers

to the attributeless Brahman (nirvisEsha Brahman) in this

verse.

 

nArAyaneeyam can't be recognized as the essence of SrImad

BhAgavatham, because of the presence of advaita as the

fundamental doctrine in it. But, the devotional beauty

(towards the SaguNa Brahman) of many a verses makes some

scholars quote it for just taking the bhagavad anubhavam

aspect of it.

-----------------------

 

Personal request: Please update your address book ;

adiyEn's hotmail account is no longer in use ;

Kindly use the ID <kgk for future

communications. Thanks.

 

adiyEn rAmAnuja dAsan

ananthapadmanAbha dAsan (Anand Karalapakkam)

krishNArpaNam

[Guest guest]

Dear Sri Anand:

I have no desire or interest in prolonging

this needless controversy on the subject of

Sri NaarAyaNIyam and the issues on whether

Sri Bhattadhiri was an advaithin or not .

In the ultimate analysis ,My interest is simply in

his KrishNa Bhakthi .That is all !

Best wishes,

V.Sadagopan

>

>

[Guest guest]

SrI:

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN-

SatakOpa SrI nArAyaNa yateendra mahAdESIkAya namaha

 

Dear SrI Sadagopan,

namO nArAyaNA.

 

 

SrI Sadagopan wrote:

> Dear Sri Anand:

> I have no desire or interest in prolonging

> this needless controversy on the subject of

> Sri NaarAyaNIyam and the issues on whether

> Sri Bhattadhiri was an advaithin or not .

 

adiyEn would like to say that there is no

controversy in the first place regarding

this issue. The stand of the sampradAyam is very

clear. This is also not a "needless" issue in

adiyEn's opinion. adiyEn only answered the genuine

questions of SrI Kristijan, regarding the stand of

the sampradAyam. The devotees in the list are very much

interested to know the view of the sampradAyam and in

adiyEn's opinion, such informations can't be regarded as

something "needless".

 

> In the ultimate analysis ,My interest is simply in

> his KrishNa Bhakthi .That is all !

 

Actually, SrI Kristijan is not questioning your interest in the

KrishNa bhakti of NArAyaNa BhattAdri. Each one

can have their own interests, opinions, practises etc. But,

the digest version of this list carries the message :

 

" This is the digest for the Bhakti mailing list, dedicated

to discussions of Sri Vaishnavism and Visishtadvaita Vedanta ".

 

Your postings on nArAyaneeyam had the messages like

nArAyaNa bhattAdri is a great Vaishnava, propounding

ViSishtAdvaita, performed "SaraNAgathi" (prapatti) to

SrIman nArAyaNa, nArAyaneeyam is the essence of SrImad

BhAgavatham, nArAyaneeyam has the essence of Rg vEdAs

etc. But, in one of the translations, which was discussed in

the previous posting, you also mentioned about the reference to

the "attributeless Brahman" (a concept of advaitins) by

nArAyaNa bhattAdri (NB). This confused SrI Kristijan and he

posed a genuine question as to whether nArAyaneeyam is a work

adhering to SrI Vaishnavism propounding ViSishtAdvaita and

whether NB is a SrI Vaishnava Or an advaitin. SrI Kristijan further

posed a question that, if nArAyaneeyam is not a SrI Vaishnava

work, does the bhakti list involve such postings also ( reference :

the bhakti digest message given above), since he joined the list

to read and learn the ViSishtAdvaita vEdAnta / SrI Vaishnavism.

SrI Bharat acknowledging this genuine question, earlier answered

that NB's God was a "brahmacharya nArAyaNA" and that he didn't

conceive the Divya dampati together as the God (Sarva sEshi etc)

as per SrI Vaishnavism. adiyEn gave few more informations

regarding the stand of the sampradAyam, for clarifying SrI Kristijan

and to make this information available to others who have similar

interests/questions. adiyEn didn't direct the posting to you and

adiyEn never intended to question your stand/postings etc. Please

note that, adiyEn's posting was only to answer the question of SrI

Kristijan, who was interested to know about few things regarding

this issue posted in the list. Sorry for any apparent

misunderstanding.

 

adiyEn rAmAnuja dAsan

ananthapadmanAbha dAsan

krishNArpaNam