SatyAnanda/KanakadAsa

[Guest guest]

Below is the the posting by Mrs. Shobha Srinivasan and

B.N.Hebbar's reply:

 

 

Dear Krishnabhakthas:

 

I thought you may like to get the copy of this below.

 

With respect to Bhakthi List postings, I would request one of you to

either

reply to the list directly or to me so that I can reply to the list.

This

is regarding, where there any Sri SathyAnanda Thirtha of Uttradhi Mutt

in

1930's. Sri Vaisnavas claim & say that this Swamiji had a debate with

Srimad Injimettu Azhagiyasingar (42nd pattam) & our Swamiji of Uttradhi

Mutt lost the debate. I would request any one to let me know that is

there

any Swamiji by name.

 

Last week, the Bhakthi list claimed one more thing that DAsara Kritigalu

is

more of Bhakthi than Dvaitha Philosophy. They wrote " Ramanuja gained

many

insights into the meaning of the Upanishads by studying the Tiruvaymoli

(see Acharya Hrdayam). Nothing even close is claimed by anyone of the

songs of the Haridasas. " My husband replied to bhakthi digest that

whatever they claimed was wrong & gave some examples such as Hari

KathAmrutha SAra, & many songs sung by many DAsas & Yatis. That devotee

who wrote all these, had been to our web site & saw the life history of

Sri

Kanakadasaru, wrote that Sri KanakadAsaru had lot of respect & believed

in

Sri Ramanuja in Sri Kanaka DAsara's work " Mohana Tarangini':

" Sattvikollasa

Sri Ramanuja Muni Saranu!!! " .

 

With Respects to Sri Hari, VAyu & Guru

 

Shobha Srinivasan

 

 

 

Mrs. Srinivasan:

 

This is a game that the Shri-VaiShNavas have been playing for

some time.

 

Firstly, there was no SatyAnanda TIrtha on the pITha of

UttarAdi MaTha EVER. There was a sannyAsin named SatyAnanda

TIrtha who received sannyAsa from perhaps Satynanidhi TIrtha of

UttarAdi MaTha. However all these people lived in the mid

1600s. Therefore, no SatyAnanda TIrtha in the 1930s.

 

Secondly, with regard to KanakadAsa, he may initially have been

a disciple of the RAmAnujite tradition. However, the bulk of

his life, especially after coming under the influence of VyAsa

TIrtha, he staunchly became a Madhvite. Even during his years

as a disciple of the RAmAnujite brand, he clearly was not a

staunch one as in the MohanatarangiNi itself he has violated

many dogmas of the RAmAnujite tradition such as praising Shiva,

PArvati and Ganesha. Further, in verse 8 he praises these

deities BEFORE GaruDa and AdisheSha, an absolute and obvious

violation of the RAmAnujite tradition.

 

Therefore, I am afraid the " vertical tridents " (Iyengars) [as

against the " horizontal tridents " (SmArtas)] are grossly wrong

on both counts!!!

 

See you in Detroit, we shall look at the RAmAnujite-Madhvite

debates on " Prapatti " !

 

Regards,

B.N.Hebbar

[Guest guest]

>Balaji Hebbar <bhebbar

>

>Below is the the posting by Mrs. Shobha Srinivasan and

>B.N.Hebbar's reply:

 

[*chomp*]

 

>Last week, the Bhakthi list claimed one more thing that DAsara Kritigalu

>is

>more of Bhakthi than Dvaitha Philosophy. They wrote " Ramanuja gained

>many

>insights into the meaning of the Upanishads by studying the Tiruvaymoli

>(see Acharya Hrdayam). Nothing even close is claimed by anyone of the

>songs of the Haridasas. " My husband replied to bhakthi digest that

>whatever they claimed was wrong & gave some examples such as Hari

>KathAmrutha SAra, & many songs sung by many DAsas & Yatis. That

 

A very good point, but the original claim amounts to making a virtue of a

shortcoming, don't you think? After all, they are admitting that Ramanuja

didn't have a good idea about what the Upanishads said, so he had to go look for

answers! We, on the other hand, can boldly assert that Madhva's name is

directly mentioned in the Rg Veda as the incarnation of the deity of Life who

establishes the Resident of the Heart by rigorous means: `madhva Adhave

guhAsantaM mAtarishvA mathAyati' -- " nothing even close is claimed by anyone " of

Ramanuja. Or of the Alvars for that matter. In fact, it ought to be mentioned

in this context that Ramanuja did not write commentaries on any Upanishad, and

has made only scattered references to them in his sUtra-commentary and other

works, so it is doubtful whether he had a clear and coherent view of them, his

Alvar-gained insights notwithstanding. Commentaries on the Upanishads were

written by Kuranarayana and by Rangaramanuja (the latter coming as late as the

17th century), and these do not always agree with each other. The fact that

Madhva was the prime mover for his tradition's ideology to whom the Haridasa and

all others who followed were indebted, is a virtue and not a vice.

 

Regards,

 

Shrisha Rao

 

>B.N.Hebbar

 

 

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