Digest Number 663''mees.2

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SRIMATHE RAMANUJAYA NAMAHA

APPAN THIRUVADIGALE SARANAM.

 

 

Dear devotees,( and Shri. Kasturi rangan), accept my pranam.

 

Shri Kasturi Rangan wishes to close the discussion on the topic of Parathvam. It

is his choice. Yet Adiyen;s view is that our friends should not be left with an

illusion. Hence a few words are offered below.

 

1. Language is means of communication to those who knows it. Any subject

expressed in different languages will be the same, except the niceties of that

language may enrich it. Shri. KR prefers sanskrit and also wishes to avoid

Puranas.. O,K, Our elders felt in a different way.

 

VEDARTHAMARUTHIYIDUVATHU ITHIHASA PURANA MUKATHALE. 1ST sloka of Srivachana

Bhooshanam.

2. They were learned and were not adamant to say that their interpretation only

was correct. Their presentations were supported by sound logic. They felt the

determination of ;Vedas’

can be done effectively by this process and it can be easily understood .

Anyway, Sri. Ramanuja has dealt this subject in brief in slokas 102 to 112 of

his work ‘VEDHARTHA SNGRAGHA’, using Upanishad Vakyas. His line of explanation

is that Brahmam, the ultimate power is the cause of the entire universe. He is

ONLY ONE. The various names used in the various contexts in Vedas refer to him

only ultimately. He pervades everything and is the in -dewller of all..This

Brahman is Narayana as explained in Purusha sooktham=NARAYANA ANUVAHAM and other

Upanishad Vakyas

 

3. The subject under consideration is about a Supreme power, which is ONLY ONE

and is limitless in all respects. In other words :INFINITY.

4. No body can define it. If it is done, it can be relative only and it may a

bit of the whole. Our elders, Rishis, and Mahans were honest and men of

knowledge. They have left treasures to us. Those who explain it to us should

also be honest and men of knowledge so that we can rely on them .As you know,

that Veda Vakyas are of 3 types. BHEDA, ABHEDA AND KATKA. It is said that Sri.

Ramanuja has utilized all these Vakyas to establish his point. Whereas others

have omitted those whichever were inconvenient to their case .In this context we

may consider sloka.5 of ‘JITHANTHE STOTRAM’. ‘NATHE ROOPAM NATHECHAKARAM

NAAYUDHANI NACHASPATHAM, THATHAPI PURUSHAKARO BHAKTHANAM PRAKASASE.’ (You

have no form, no dimensions, no weapon, and no abode; yet, you reveal yourself

to your devotees as Purusha according to their wishes. Purusha

sooktham..Narayana anuvaham along with other Upanishad Vakyas are of help in

this context. Sri. Ramanuja has explained quite logically supported by Veda

Vakyas. Is there any flaw in his explanation or fallacy? He did not simply

assert that his explanation only is correct.

5. If you have a mind to consider NDP also, this can be understood well.

6. It is not fanaticism: but, as the knowledge accumulates we realize the

correct path. Experience only will uphold this statement.

7. Mere wishes or statements do not constitute or determine the issue. Sound

basis and sound logic with sincerity of purpose are essential qualifications.

Those who do not conform to the above qualifications are liable to err. On a

journey in a particular direction we may have to cross various stops. These

stops cannot be treated on a par with the destination. If any one errs, such one

is ;KUTHRISHTI’ (not able to see things properly or views them with biased

view.) Adiyen am not accusing any one. It is mere statement of fact.

 

Vedic practices were prevalent as :Sanadhana Dharma (not with a label of

Vaishnavism) in olden days. In South India, worship of various Vedic deities

such as Indra, Varuna, Yama etc., and village deities such as Kali, Sooli etc.,

and Thiruamal, Murugan etc, were prevalent. We can get these information’s

from Sangam Literature, THOLKAPPIAM, PATHU PATTU, ETTU THOKAI (Collections of

literatures) of this period. Paripadal is one among them. During this period,

THIRUMAL was considered as JAGAT KARANAN and this was not contested. The age of

these literatures is considered to be more than 2000 years by Scholars.

Jainism and Bhuddism are of later origin to this period. SILAPADIKARAM,

MANIMEKALAI etc., belong to this period.. Jainism and Bhuddism were on the wane

from 5th century onward.

Is there any valid authority to consider PARIPADAL belonging to 5th century A.D?

 

Finally, we cannot afford to get offended or aggrieved by expressing facts /

information’s in a polite way in the process of gaining knowledge.

 

Here comes the TVM1.1.5.

 

AVARAVR THAMTHAM THARIVAGAI VAGAI

AVARAVR IRAYAVAR ENA ADI YADAIVCARKAL

AVAR AVAR IRIYAVAR KURAAIVILAR IRAIYAVAR

AVAR AVAR VIDHI VAZHI ADAYA NINRANARE.

 

This is an expression of religious tolerance and conviction. (Every one gets his

God as he deems according to his knowledge. Such Gods comply with the requests

of their devotees. They are empowered to do so by the Ultimate Lord.)

 

Adiyen feel that having born in Srivaishnavite family, we should learn our

heritage and strengthen it with reason. We cannot afford to loose them and get

misled by others who misinterpret our faith or spread fallacious informations.

 

 

Adiyen Ramanujadasan, T.Parthasarathy.

 

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