Prapathi

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SRIMATHE RAMANUJAYA NAMAHA;

APPAN THIRUVADIGALE SARANAM.

 

 

 

DEAR VENKATESH AND SMT. GITA and other Bhagavathas,

 

Accept my Pranams .

 

Sri. Venkatesh has quoted that Adiyen have replied

diplomatically to

Hrishikesh Madhav.Adiyen do not know any one of you. But, Adiyen

have

tried to explain the real position assuming that RM wants to know

about

our matters sincelely. Even if it happens to be a dig or

otherwise, We

are not the loosers. True knowledge is to be obtained whoever

gives it

It drives away the ignorance and enlightens us.

 

Adiyen is pained to see your postings. Do not get exicited.

Nobody can

wipe out the truth. Perhaps, it can be covered by falsehood,

knowingly or

unknowingly for sometime. NOT ALWAYS.

 

 

Srivaishnavism is deep rooted in Azhvars Arulicheyls. Though it

contains

4 lines,generally, it is full of Vedanthic truths and the divine

pourings of Azhvars.

This was revealed by Our Poorvacharys who were versatile scholars

both in

sanskrit and Tamil. It is a pity that the present generation is

not able to enjoy

it easily as their works are either in Manipravalam / Sanskrit.

Our

Poorvacharyars were honest, dedicated seekers of truth. They were

ready

to get converted to the new enlightned path as soon as they came

to know of the

truth. In these days, we cannot expect such a honesty and

INTEGRITY.

 

 

" Vedhanthi enru cherukkurru irunthen, Sarvesvaranukku Nama

roopangaliliai

Undenbar chollellam poi enruirunthen. Bhattararulal

Ujjeevikkapperren. Azhvarkal

Thiruvakkai (Avarkal koorum Emperuman Perumaikalai) Meyena p

perrathu Bhattararulale"

This is a statement of Sri. Madhavacharriar, reknowned ADVAITHIN,

later known as

NANJEEYAR.

 

Such was the Golden period. During the period of our great

Sri. Ramanuja also,

there were disgruntled elements. Sri. Ramanuja argued with one

Uyyakkondar and

convinced him of Srivaishnavite philosophy.Sri. Uyyakkondar

conceeded his defeat

and at the same time expressed that he was not interested in the

philosophy.

Sri Ramanuja commented that because he was a man of knowledge he

agreed to

the principle; but, he did not have taste as he was not blessed by

Emperuman.

There might have been some more disgruntled persons who cannot

face Sri.Ramanuja.

Later, during Nampillai's period, Naduvil thiruveedhi Bhattar and

Kandhadai Thozappar

were jealous of Sri. Nampillai. They also became the disciples of

Nampillai later

after knowing hiS greatness.

 

The Islamic invasion of south India affected SV. Namperumal had

to be away from

Srirangam for a period of more than 40 years. The propagation of

Srivaishnavism

and Azhvar's Arulicheyals became dormant till Sri

ManavalaMaMunigal came into scene.

He had a tough time; but, was successful in his mission. His

UPADESARATHINAMALAI

reveals that there were people at that time who cannot tolerate

the greatness of Azhvars.

The Vedic rituals and knowledge were considered as paramount to

them; they failed

to understand the Vedanthic thoughts as enshrined in Arulicheyals.

Of course, Adiyen

do not consider Sri Nigamandha Vedantha Desikan as such one,

though he had some

differences of opinion with Poorvacharyars.

 

Later on, the group of disgrunteled people increased. After

ManavalaMamunigal,

Acharyas of such greatness were absent. Scholars were interested

in sticking to

their convictions rather accepting the truth. To substantiate

their stand unfair

practices were adopted. One such way is to interpret the

Poorvachary's view as the

same of their view. --This kind of practice results in fooling

the people allround;

fooling his own clan and creating delusions in the other camp.

Unfortunately, this

tirade continues.

 

 

It is well known fact that Srivaishnava community stands

divided into two camps.

Their Sampradhayas are diametrically opposite to the other.,

though they are within

Srivaishnavism. In such a state, it is wise to allow them to

practice their path

in peace and respect each the other to live in harmony. Let us not

misquote the

sreesuktis of our Poorvacharys in the guise of promoting

Srivaishnavism.

 

 

When Adiyen replied to RM it was pointed out that

Srivachanabhooshanam and

AcharyaHirudhayam are tough subjects. It requires sound base and

profound knowledge

to understand them. As they belong to Thennacharya Sampradhaya, it

is desirable

one should learn it from the Acharya of the same branch.

Otherwise, tendencies to

interpret it according to their convenience will arise. Also, to

explain them in

short way is very difficult. That is why Adiyen did not answer

that portion. Now,

Adiyen feel that to some extant my conviction should be

explained.

 

WHAT IS PRAPATHI ? It is considered as a means in Desika

Sampradhaya.

An upaya..(means) consisting of angas etc.,

 

But, it is not considered so in Thennacharya sampradhaya

 

Let us see what Srivachanabhooshanam says.

 

Sutras. It is very difficult to attain Parathvam, Vyuham and

Antharyamithavam.

39 & Vibhavam is out of date. Archavadharam is just like small

pools of Vibhavam.

40 Archavatharam is helpful in correcting the Chethanas who

are engrossed in

enjoying worldly pleasures. They are so much attached to

it as to forget the lord

though there are Sastras to correct them. Archavadharam ,

by the Lord's beauty

can create a taste in chethana to follow a path and if

continued it willbe enjoyable.

 

( In this context, consider the episode as to how Sri

Ramanuja brought

Sri Pillai uranga villi dasar into Srivaishnava fold)

 

41. Those who are interested are 3 fold.

 

42. Ignorant ; those who gained knowledge and those who are

engrossed in Bhakti.

 

 

43. Commoners who do not have enough knowledge to follow

Upayantharam; therefore

have submitted themselves to Baranyasam in Baghavat

vishayam.

 

Those who are convinced that Upayantharams are

Swaroopanasakangal

They are people of sound knowledge regarding Emperuman

and have surrrendered

themselves to Him, as there is no other alternative path.

They are people like

Sriman Natha Munugal, Sri Yamunacharya etc.,

 

Azhvars who are deeply in love with Emperuman and they

cannot live a second

without Him and enjoy His deeds, beauty etc.,

 

44 They are classified as such depending on their taste in

it.

 

 

45. These three follow three facts, Chit, Achit, Eswara.

 

46. ' ENNAN SEIKEN' Enre idathil immoonrum undu.

 

How this can happen? We can see this in Thiruvaimozhi

5.8.3.

 

Nammazhvar felt that the delay in getting the grace of

Emperuman may be

due to his non observance of upayanushtanam to get Him.

 

Adiyen is not entitled to such upayantharams What can I

do?

 

Emperuman replied" I have given you Gnam(Knowledge)"

 

That is why Adiyen have understood that Sadhananushtanam

is swaroopavirutham.

Adiyan is absolutely Parathantran. What can I do?

 

Eventhough it is not in conformity with swaroopam,if i

can attain you by doing so,

I can follow it. But, You have given me Knowledge

combined with Bhakti. I am

engrossed in Bhakti in such fashion that I am not able to

do anything

in order. What can I do?

 

47. 'ANGU ONRAI PARRIIYRUKKUM'

 

48. ' MUKKIYAM ATHUVE'

 

 

HERE whether three conditions become the reason for

Prapathi? No.

Prapathi (intense desire) and its exhibition is

"BHAKTIPARAVSYAM'

is the reason for further indulgement. This creates

intense desire to attain

the UPEYA ie;, Emperuman.

 

 

51. ' BHAKTI THANNIL AVASTHABEDHAM PRANTHAVARE ITHU THAN KULAYA

KADAVATHAYIRUKKUM'

 

52. 'THANNAI PENAVUM PANNUM. DHARIKKAVUM PANNUM'

 

 

This kind of Bhakti will create Nayaka Nayika Bhava in

Azhvar and will make him

to under go various modes.

 

55. ' ITHU THANAKKU SWAROOPAM PERATHUOZHIGAI'

 

56. ' ANGAM THANNAI OZHINTHAVARRAI PORATHU OZHIGAI'

 

57. "UPAYAM THANNAI PORUKKUM'

 

58. 'upayantharam irandaium porukkum'

 

59. 'ITHU IRANDAIYUM PORAATHU'

 

 

60. ' PALATHUKKUM AATHMAGNAMUM APRATHISHETHAMUME

VENDUVATHU'

 

 

62. AAPATHAI POOKKIKOLLUKIROMENRU BRAMITHU ATHAI

VILAITHUKOOLATHU OZHIGAIYE

VENDUVATHU

 

63. RAKSHNATHUKKUAPEKSHITHAM RAKSHTHVAANUMADHIYE.

 

64. ELLA UPAYATHUKKUM PODHUVAKAIYALUM CHAITHANYA

KARYAMAGAIYALUM PRAPTHI

DASAIYILUM ANUVARTHIKKAIYALAUM

SWAROOPATHIREKIYALLAMAIYALUM ACHITH

VYAVRUTHHA VESHATHAI SADHANAMAKKA ONNADHU.

 

In short, ' AANAL, INTHA ASADHARANAMANA AAKARA

METHENNIL; UPAYAVARANA

SWAROOPAMANA THANNAI UPAYAMENNA SAHIYATHAPADI

IYIRUKKAI; ATHAVATHU

UNMAIYAGA NIROOPITHAL THANNAI UPAYAMAKA

KOODAMALIRUKKAI'

 

(This is the language used by Sri Prathivathi

Bhyankaram Annagnkaracharyar

in his Srivachanabhooshana Thatparyasaaram)

 

 

How clear is the text itself? leave alone the

Vyakyanas.

 

 

 

This is the portion dealing with the nature of

'Prapathi' and concludes that

it is not an UPAYA and it is only intense desire in

Chethana to further his

progress in the divine journey.

 

Sri Prathivathi Bhayankaram Annagarachrya Swamigal has

brought these texts

under the Sub title...."PRAPATTIYIN ANUPAYATHVAM"

 

wHEN SUCH IS THE CASE,

in the enclosures to RM, Sutras 54,142,124,146,147,134

and 135 are handled

and has treated Prapathi as an upaya and some

conflict is suspected in Sutra 134

and solution for this conflict is arrived at RTS(

Rahasyatrya Sara) of Swami Desikan

It is concluded " In summary the difference of view on

the issue pf prapatti

is very subtle. The writings of Sri PL in fact allow us

not to have any difference atall.

However in practice, there is difference.

 

 

 

Is this all necessary? Sutras of SRi. Pillai

Lokacharya have been picked out of context

and used to mislead Srivaishnavas. IS THIS SERVICE WE

DO TO SRIVAISHNAVISM ?

 

 

 

 

Read Sutra 60. To attain fruit (palam- result); What is

required is knowledge about

self and

"aprathishetham"--"Vilakkamai...(nonavoidance). So, Prapathi is

the deep desire,

on the part of Chethana and Emperuman is the Upayam and

Chethana should agree to

Emperuman"s acts..should not go away. Thia is

Thennacharya Sampradhayam.

 

 

This has become a long posting. Adiyen will conclude

witha short anecdote to

emphasize the point...Emperuman is the upayam and

Chethana of his own voliation

should not do anything.

 

Thiruvaimozhi.10.8.9.' INRU ENNAI PORULAKKI THANNAI ENNUL

VAITHAN

ANRU ENNAI PURAM POKA P PUNARTHATHU

EN SEIVAN

KUNRENNATH THIKAZH MADANGAL SOOZH

THIRUPERAN

ONRU ENAKKARUL SEYYA

UNARTHALURRENE.'

 

Nammazhvar questions Emperuman " Today you

have made me a thing and

have placed you within me. Why did you keep

me away for a long time?

Adiyen may enlightened on this issue."

 

Well. It is all the Emperuman's act ...

It is in the form of a conversation between Azhvar and

Emperuman.

 

 

for this question Emperuman answers: "you have permitted me

to enter your mind.

 

Azhvar: "yanotti Ennil iruthuvam

Enrilan

 

Emp: "O.K. Pugunthapin

Aatharitheer"

 

Azh" "Maruvithozhum maname thanthayi"

 

Emp: "O.K Nammodokke vishyantharangLi

virumbathe iruntheere '"

 

Azh: "Ennai Theemanam Keduthayi"

 

Emp: "Mathinalathai Valarthuk kondu

pontheere"

 

Azh: "Kathal Kadal puraiya vilaivitha

Karamar Meni"

 

Like this for each reply by Emperuman Azhvar was

attrbuting cause

was Emperuman and it was his will. So, What

answer can be given by the Emperuman

to satisfy Azhvar? He cannot give a

satisfactory answer. because,

It is his act for " Adyil Adhveshamum ichchaiyum

pirakkkukaikku

krushi pannai athu pakkuvamakum alavum

kathiyirunthu cheyal paduvathale.

 

" jeevanukku undana iyalbana seyal pattai

sadhanam enna onnathu

Upaya bhavam Easvaranthalayil AAyirru. Nedu

nal ivar thalayil

pazhiyittu kathirunthavan Enna Bathil

Chollamudiyum?

Pesathe Vedki thalai kunivathu thavira.

 

.Kindly permit me to stop with this. Those who

are interested can

refer to 36,000 PADI Vyakyanam.

 

 

So, A humble request to those who want to handle

Thennacharya granthas,

 

PLEASE UNDERGO TRAINING UNDER A THENNACHARYA . and

then Do Justice.

 

 

Adiyn Ramanuja dasan. T.PArthasarthy.

 

In short, in Thennacharya sampradhayam, Upayam, Upeyam

everything is Emperuman

and Prapatti is the desire created by the Emperuman in

Chethana.____________

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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