A wish fulfilled - Does it matter?

[Guest guest]

Dear All,

While dwelling on this topic I came across a rather interesting and informative

article written by Sri.Sri U Ve Anbil Ramaswamy. I would like to share it with

the group.

Regards,

Srimathi Venkatachari Raghavan

 

 

 

 

Read only the mail you want - Mail SpamGuard.

 

 

[Guest guest]

Dear Professor,

I am sending the article of Sri.U.Ve. Anbil Ramaswamy. As always the article of

Sri.Ramaswamy is interesting and informative.

Srimathi Raghavan

 

 

VADAKALAI AND TENKALAI DISTINCTIONS (by Sri U Ve Anbil Ramaswamy, USA)

In Srivaishnava school itself, two branches of thought had emerged between the

time of Sri Ramanuja and that of Sri Vedanta Desika whose contemporary was

Pillai Lokacharya. They are called Vadakalai ( Northern ) and Tenkalai (

Southern) though in reality there is NO GEOGRAPHICAL POLARIZATION to justify

their nomenclature.

Possibly, this is due to greater importance ascribed by the former to the Vedas

which were in Sanskrit, a language prevalent in the Northern part of India,

while the latter stressed the importance of the Divya Prabandams of Alwars which

were in Tamil, the language prevalent in Southern part of India. This

distinction has, in fact, no meaning since both in temple worship and in the

hearths and homes the two streams have been so integrated and observed by both

the branches.

Swami Sri Vedanta Desika is generally regarded as representing the so called '

Vadakalai' sect. But, since he has produced monumental works in both the '

Northern Sanskrit' and the ' Southern Tamil', he and his followers could more

appropriately be called ' Ubhaya Kalai' ( both Kalais) rather than mere '

Vadakalai'.

Also, their differences are not on fundamentals but on certain aspects of the

Srivaishnava philosophy which one branch emphasises with greater force than the

other. It is unfortunate that some later day enthusiasts of the two branches

went to stupid lengths ( e.g. ) putting alternatively their respective ThirumaN

on the forehead of the poor temple elephant and taking the dispute right upto

the privy council.

In fact, most people know only this difference regarding the application of the

white clay caste marks in the form of 'U' by the northern and 'Y' by the

Southern sects. It would appear that when an Acharya observed that the base of

the castemark should touch the TIP of the nose. one set took it to mean the

TOP-TIP where to link the eyebrows with a U shaped curve while the other took it

to mean the TOE-TIP, with a spear- point -like stroke riding on the back of the

nose reaching up to the nostrils. We do not know whether the Acharya did not

explain what he meant or the Sishyas did not seek a clarification or the Acharya

had become unavailable for an explanation. Be that as it may, the practices had

come to stay and stay with such disastrous consequences. This is an example of

how over- enthusiastic fanatics could blow up even insignificant and

inconsequential distinctions to abnormal proportions.

There are about 18 such points of differences with varying degrees of

insignificance as not to deserve a discussion at all. Still, being on the

subject, we shall briefly allude to a few of them by way of illustration and

without comment

1. Regarding Lord's mercy. Next to the Caste mark, this probably is the only

other difference most people are aware of

Vadakalai View

Some positive gesture is necessary on the part of the jeevatma to deserve the

grace of God, because He can be deemed partial if He grants Moksha to all both

deserving and undeserving.

Tenkalai View

Lord's grace is spontaneous. He can grant Moksha to anyone he likes.

 

 

 

2. Regarding the status of Lakshmi (i) as to her being the means (ii) as to

her being infinite (iii) as to her being Paramatma

Vadakalai View

(i) She is the means for attaining salvation as much as the Lord Himself

and also has the role of a mediator ( Purushakara)

(ii) She is infinite in nature (Vibhu) like the Lord Himself

(iii) She is also Paramatma as much as the Lord Himself

 

Tenkalai View

(i) Do not accept this position though they accept her recommendatory role

as held by Vadakalais

(ii) She is atomic in nature like other Jeevatmas

(iii) She is a Jeevatma like any of us.

 

 

 

3. Regarding Kaivalya

Vadakalai View

(i) Kaivalya is inferior to Paramapada

(ii) Kaivalya is not eternal

(iii) Kaivalya is situated Outside Paramapada

 

Tenkalai View

(i) Accepted

(ii) Kaivalya is eternal

(iii) Kaivalya is within Paramapada but in its outermost parts.

 

 

 

4. Regarding the means of Bhakti and Prapatti

Vadakalai View

Accept both as the direct means but Bhakti is more difficult and dilatory while

Prapatti is easy and immediate

Tenkalai View

Do not accept any means because Jeevatma is so utterly dependent as to be

incapable of adopting either Bhakti or Prapatti as a means.

 

 

 

5. Regarding Prapatti

Vadakalai View

Prapatti has to be a positive specific act of surrender by the jeevatma to the

Paramatma

Tenkalai View

No positive, specific act is necessary. All that is required is

(i) the knowledge of the Svarupa of the Jeevatma and

(ii) mental acceptance of the Lord's grace in granting salvation

 

 

 

6. Regarding sins

Vadakalai View

When a jeeva surrenders, the Lord forgives the sins committed by the jeevatma

and grants Moksha.

Tenkalai View

The sins of a jeevatma is a source of joy for the Lord who relishes the same

like a cow licking off the dirt on the body of its calf

 

 

 

7. Regarding performance of Compulsory duties like Sandhyavandanam

Vadakalai View

As compulsory duties are laid down by the Sastras which are the Lord's

commandments, non- performance will tantamount to transgression of His commands

(Ajna adhilangana) and will render the Prapanna liable for punishment

Tenkalai View

To a highly evolved soul, non- performance of the compulsory duties is not an

offence. But, they should continue to do them more for setting an example to the

less evolved souls.

 

 

 

8. Regarding the interpretation of the words "Sarva Dharman Parityajya'

occurring in the Charama sloka

Vadakalai View

The Dharmas actually refer to the 32 Vidyas attaching to Bhaktiyoga which had

already been given up by the jeeva due to incapacity and delay involved in

observing them and the Lord offers to stand in their place

Tenkalai View

This is literally interpreted to mean ' First, give up your duties and then take

refuge in the Lord'

 

 

 

9. Regarding the Lord's grief at the suffering of the souls

Vadakalai View

One can have grief only when one cannot remove suffering of another. But, the

Lord is capable of removing suffering. So, there is no need for Him to grieve.

As Sri Rama , He shows to the World how a human would feel and how one should

react on seeing the misery of others.

Tenkalai View

They hold that the Lord actually feels sorry on seeing the sufferings of souls

and cite examples from Srimad Ramayana where Sri Rama is depicted as grieving

over the misery of others.

 

 

 

10. Regarding the Lord's being also atomic as well as gigantic in size as

mentioned in the Vedas.

Vadakalai View

He is smaller than the atom in beings that are atomic in size. This is called

'Antar Vyapti' ( Immanence). He is also greater than the greatest in the sense

He pervades and surrounds everything. This is called ' Bahir Vyapti'. (

Transcendence)

Tenkalai View

His being atomic in atoms and enveloping even the biggest are all

done by what is known as 'Agatitha Ghatana Saamartya'- Special powers enabling

accomplishment of even the impossible.

 

 

 

 

julu kothapa <professor_julu wrote:

Srimathi Raghavan:

 

I read your e-mail message but was unable to see Sri.

Si. Anbil Ramaswamy's article. Plase send it again.

 

I am also Sri Hanuman Devotee.

 

Rgds

 

K. Ramanujulu

(aka) Dr. Julu Kothapa in America.

 

 

 

-- Srimathi Raghavan wrote:

> Dear All,

> While dwelling on this topic I came across a rather

> interesting and informative article written by

> Sri.Sri U Ve Anbil Ramaswamy. I would like to share

> it with the group.

> Regards,

> Srimathi Venkatachari Raghavan

>

>

>

>

> Read only the mail you want - Mail SpamGuard.

>

> [Non-text portions of this message have been

> removed]

>

>

>

 

 

 

 

 

 

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