Emburumaanar's and Jeer's greatness

[Guest guest]

Sri:

Srimathe Ramanujaya Namaha:

 

Please accept adiyen's pranams.

I had the good fortune to read Sri Velukudi Krishnan swami's message on the

uniqueness of Udayavar. Would it be possible for somebody to elucidate on what

makes Udayavar's philosophy unique and stand apart? Is his greatness Due to the

fact that he rescued the Sri Sampradayam from the clutches of the Buddhist,

Tantrik and Jain philosophies which had taken deep roots at around that time all

over Bharata Varsha? Also along the same lines can somebody explain what makes

Jeeyar unique and great? Did he propound a totally new philosophy or system of

thought? What is the basis for the difference between the Thenkalai and

Vadakalai systems of thought other than the known external differences in

wearing the Thiruman/Srichurnam, emphasis on Sanskrit versus Dravida Vedam and

recitation of the different Thaniyan's at the time of different invocations?

Also is there any known reason as to why the Dravida kings did not patronize the

Sri Sampradayam and the primary patronizers were the Vijayanagara kings who are

known to have built most of the temples, established many institutions including

the periya koil. Even today we find that the Sri Sampradayam is relatively

miniscule (n South India) in terms of numbers.

   

Adiyaen Ramanuja DAsan,

Dwarakanath.

[Guest guest]

Dear Sri Dwarakanath,

 

In response to several of your questions:

 

Would it be possible for somebody to

> elucidate on what makes Udayavar's philosophy unique and stand apart? Is

> his greatness Due to the fact that he rescued the Sri Sampradayam from

> the clutches of the Buddhist, Tantrik and Jain philosophies which had

> taken deep roots at around that time all over Bharata Varsha?

 

All of the philosophies that you mention, and many that you are not, find

their roots in bha:ratha varsha and are some way shape, or form, related

to the Ve:das. Some, like Buddhism and Jainism, reject the Ve:das,

others like Ta:trikam focus only on certain sections of the Ve:das; and

some, like Advaita, accept the Ve:das but can really only validate

portions of it. But, Bhagavad Sri: Ra:ma:nuja, out of his sheer

brilliance, was able to grasp the entire message of Ve:das and bring it to

the world as one clear, non-conflictive and clear understanding which we

have come to call Visistadvaitam.

 

Also along

> the same lines can somebody explain what makes Jeeyar unique and great?

> Did he propound a totally new philosophy or system of thought?

 

Just as great as his brilliance was Swamy's compassion for the world.

This compassion made him openly share the all-encompassing ashta:kshari

mantram, which for centuries had been kept secret among only a chosen few,

with anyone who was interested, irrespective of race, caste, gender or

creed. And it was this same love for all living beings that made him the

first person in Ve:dic history to open the temples to those whom society

had rejected as untouchables, a practice which was only later adopted by

worshippers of all of the other deities after Ramanuja proved its validity

in Sa:stras.

 

What is

> the basis for the difference between the Thenkalai and Vadakalai systems

> of thought other than the known external differences in wearing the

> Thiruman/Srichurnam, emphasis on Sanskrit versus Dravida Vedam and

> recitation of the different Thaniyan's at the time of different

> invocations?

 

This discussion has been ensuing for a number of years in various lists.

You may wish just to look up this matter up in Google.com.

 

Also is there any known reason as to why the Dravida kings

> did not patronize the Sri Sampradayam and the primary patronizers were

> the Vijayanagara kings who are known to have built most of the temples,

> established many institutions including the periya koil. Even today we

> find that the Sri Sampradayam is relatively miniscule (n South India) in

> terms of numbers.

 

Sri: Vai:shnavam had been spreading into such spiritual centers as

Simhachalam in Andhra and Melkote in Karnataka from the time of Ramanuja

onwards. But, I think that the greatest impact in these two states was

felt after the attack on Srirangam in the 1200s, when many of the

A:cha:rya Purusha Paramparas, the forebearers of Ramanuja's immediate

disciples, moved to these areas to escape the onslaught of early Mughals.

The tolerant and vibrant society that was emerging under the Vijayanagara

Dynasty was probably quick to recognize the socio-economic and spiritual

advantages of Ramanuja's Vision, and allowed Sri Vaishnavam to flourish.

Indeed, it would little exaggeration to say that, to this day, the largest

concentration of Sri: Vai:shnava families in India can still be found in

these two states.

 

I hope this helps.

 

Jai Srimannarayana!

 

Mohan