varna and Jaati - Acharya Hridhayam 76

[Guest guest]

Dear Sri Padmanabhan,

 

Thank you for the posting. I have been looking for evidences that support the

'Sabari Virundhu' for a long time since this 'feast' is not mentioned either in

Valmiki Ramayana or in Kamba Ramayana. I have heard that there is a kriti of

saint Thyagaraja Swamigal that mentions the story of Sabari offering the fruits

tasted by her to Sri Rama, but I am not aware of the exact song or lines. I

will be obliged if someone could enlighten me on this.

 

But your view is very well supported by the feast that Rama accepted from Guhan.

 

Regards,

 

Sincerely,

Hari Krishnan

 

 

-

Padmanabhan

bhakthi

Thursday, August 29, 2002 10:15 PM

varna and Jaati - Acharya Hridhayam 76

 

 

Dear Sri Pattangi,

It is extremely true that not only Aazhwars and Poorvacharyas didnot reckon

varna and Jaati but God also did not consider it as a factor. Lord Krishna s

Vidhurar Virundhu and Sri Rama s Sabari virundhu are indeed outstanding

instances.

 

Thank you

Padmanabhan

 

 

 

 

 

 

[Guest guest]

Dear Sri Pattangi,

It is extremely true that not only Aazhwars and Poorvacharyas didnot reckon

varna and Jaati but God also did not consider it as a factor. Lord Krishna s

Vidhurar Virundhu and Sri Rama s Sabari virundhu are indeed outstanding

instances.

There are innumerable paasurams where this has been enunciated by aazhwars and

mentioning them would make the list endless-panni uraikkungal Bharathamam.

 

However, I would like to quote Acharya Hridhayam Soothram no.76 " peachu parkil

kallap poi noolgalum grahyangal; piravip paarkil anjaam othum aru moonrum

kazhippaanam" I quote this particularly as you have mentioned Vyasa and Lord

Krishna.

If language is taken as the criteria for accepting a work then even sanskrit

works which explain the nuances of other philosophies have to be accepted. If

birth /varna /jaati are to be fixed as criteria then even the 5th vedham

Bharatham given by vyasa son of Fisher woman and Lord Krishna s Bhagwad Gita has

to be rejected as He is from Aayar kulam.

 

Here Vyasa is referred as Matsagandhi s son and Lord Krishna born in Idayar

kulam .

This soothram is being explained in the context of Nam Aazhwar s Prabhandham

being in Tamil and Aazhwar not being a brahmin and hence Thiruvoizhmozhi may not

be acceptable as a premise.

The conclusion is that Works about God are to be accepted and Works by learned

people are to be accepted ,irrespective of varna ,jaati or language.

 

More on this will perhaps be elucidated by Sri Varadarajan SouriRajan when he

comes to the Paasrams 42 and 43 of Thirumaalai i.e

Pazhudhila vozhugalaarru and Amaravo Arangamaarum respectively

Thank you

Padmanabhan