[Fwd: 5th Veda? where did this term come from]

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Re: Re: 5th Veda? where did this term

come from

Sun, 5 May 2002 23:29:54 -0700 (PDT)

chinna jeeyar <acharya27

 

Ram Anbil <Ramanbil

CC:

 

Priya Sriman!

Jai Srimannarayana!

We have posted some information about it yesterday.

The information posted in this letter below, was

written with a little ignorance it seems. it has tobe

corrected with the following:

 

Even during Pre-Nadhamuni's time, Divya Prabandham was

kept in practice in Srirangam Temple. Even before Sri

Nadhamuni, the divya prabandham was already existing

in most of the Srivaishnava temples as a part ofthe

ritual. No one objected that, according to the history

available.

 

Sri Nadhamuni found the "a:ra:vamude:...." songs in

Kumbako:nam temple, while the priests were chanting

them as a part of their A:ra:dhana only. So, Alwars'

songs were prohibited in the temples, for, they were

sung by SUDRAS or it was in DRAVIDA LANGUAGE etc.,

was not at all correct and against to the history.

Deva Bha:sha Sankrit was respected with high glory

and that is true. Other languages like Tamil were also

equally respected, when they speak about the Lord

Narayana. That understanding was existing even before

Sri Ra:ma:nuja. That is the reason Sri Ramanuja also

studied Divya Prabandham and it's commentaries from

Nambies. The commentaries were not documented during

those days. And so, Sri Ramanujacharya ordered his

disciples to present commentaries like

"A:ra:yirappadi"(6000 prabandham) to Thiruvai Mozhi.

 

Any distortion misleads the seekers of the truth. If

someone know the history well, they can write about

it, otherwise, better not to make such distortion.

Somebody said that "something is better than nothing"

and then it made very clear by welwishers that

"Nothing is better than non-sence".

 

Even post-Ramanuja period also the prabandham and its

commentary tradition caught up well and somany other

acharyas added their commentaries to the existing

ones.

 

Adhyayana Utsavam was not started by De:sika Swamy. It

was started by Thirumangai Alwar only. Without any

break it was in practise there in Srirangam. In fact,

Sri de;sika swamy protected the Brahmasuthra

commentaries which were in manuscripts during those

days, keeping himself under the dead-bodies for about

7 days. He also added some tamil and sanskrit

commentaries in prose & poetry form to the existing

ones. He never meddled with the temple system or its

worship system in Srirangam according to the history.

 

As you said about the "Kama Sasthra". It was the

history again, which took place during Sri Para:sara

Bhattar's time, just after Sri Ramanuja's period, it

means, long before Sri Vedantha Desika's time. Say

about 200 years before.

 

Some scholar wanted to listen to the discourses ofSri

Bhattar swamy and joined the pravachana group. Tiruvai

Mozhi was the topic. He enjoyed the 1st 10 songs.

appreciated the supremacy of the Lord, listed

carefully the 2nd dasakam. ashtonished by hearing the

vairagya upadesham made by Nammalwar. He also heard

the 3rd 10 songs, which reveal the

accessability(soulabhya) of Lord Krishna, felt like

hearing more and more of Nammalwar's songs. When the

4th 10 songs were started he felt very sorry and went

away, for, they reveal the sorrowful state of

Nammalwar, in suffering from the pangs of seperation

from the Lord. He sung a few songs as a seperated lady

sings for her Lover. That scholar thought it as,

Ka:ma, the lust. He could not understand that the

God's Love is irresistable than that of the worldly

ka:mas. He never sought the expanation from Sri

Bhattar also. Sri Bhattar felt very sorry for his

misunderstanding. This was the history.

Better to understand the right things and inform. If

it is only for your own enjoyment, you do whatever you

wish. But when we inform to others, we should be very

correct for ourselves. Otherwise, that becomes

irrepairable damage and thus an inexcusable sin to

pu:rva:charyas. We hope you try to understand.

 

=chinnajeeyar=

 

 

 

 

 

 

- Ram Anbil <Ramanbil wrote:

> Dear Bhagavatas:

>

> The view expressed by Sri Parthiban Ragahavachari is

> partly correct. It is

> Mahabharata that is recognized as the 5th Veda and

> there is no dispute about

> this.

>

> Nammazhwar is known as "Vedam Tamizh seitha Maaran".

> It is he brought the

> essnce of the 4 Vedas in his 4 Prabandams. When

> these were lost to the

> world, it was Sriman Nathamuni who documented

> having assimilated them from

> Swami Nammazhwar in a trance. This tradition

> continued for some time and

> again faced a period of decadence during and after

> the period of Bhagavad

> Ramanuja.

>

> All the 9 works of Ramanuja are in Sanskrit though

> they faithfully reflected

> the philosphy contained in the Prabandams which in

> turn were themselves the

> replica of the philosophy of the Vedas.Obcviously,

> this was because of the

> intolerance of the people in his times of whatever

> was not in the Deva

> Baasha of Sanskrit.

>

> Some orthodox people objected to the recital of

> Divya Prabanam in Sri Rangam

> temple on the grounds that

> - they included the works of Non-Brahmin Azhwars

> - written in Dravida Baasha and

> - Tiruvoimozhi in particular dealt with "Kama" that

> was taboo for them.

> Swami Desika argued with them and convinced them

> that

> - the holy collects were equal to Vedas since they

> contained all that were

> in the Vedas,

> - that since they were in praise of the Lord, the

> language doid not matter

> and

> - that the "Kaama" spoken of was nothing but

> absolute devotion to the Lord.

> He reinstituted the practice of "Adhyayana Utsava",

> the ceremonial honoring

> of the Azhwars at Srirangam (Not Tirumalai as made

> out by Sri Parthiban).

>

> Again, it was not Swami Desika who first recognized

> the equality of Vedas

> and Prabandas, though it was he who convincingly

> argued and established this

> as mentioned in the above incident.

> Dasoham

> Anbil Ramaswamy

>

>

>

>

>

>

>

>

>

>

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