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sri:

Srimate Srilakshminrisimha Parabrahmane Nama:

Srimate Sri Lakshminrisimha Divyapadukasevaka

Srivan Satakopa Sri NarayanaYatindra Mahadesikaya nama:

 

namo narayana!

 

THIS POST IS MEANT ONLY FOR SRI MALOLAN NET!

PLEASE DO NOT FORWARD WITHOUT MY WRITTEN CONSENT!!

 

Sri Vaishnavam is blessed with two major Guru Parampara

Prabhavam (GPP) texts. One is ARAyirappadi GPP by Srimad

Pinbazhagiya Perumal Jeeyar (PPJ), a sishya of Sri Nampillai.

This text starts with Sriman Narayana, of course, and

includes all the Azhvars, all the Acharyas up to Bhagavad

Ramanuja, and after Sri Ramanuja, the text follows the

Acharya line of Embar, Bhattar, Nanjeeyar, and finally

Nampillai.

 

The second important GPP is mUvAyirappadi GPP by Srimad

Trutheeya brahma tantra swatantra Jeeyar Swami. This

text also starts with Sriman Narayana, obviously, and

covers the same line of Azhvars and Acharyas up to

Bhagavad Ramanuja. After Sri Ramanauja, the text

briefly covers only the Acharyas with direct " thirumudi "

connection with Swami Vedantha Desikan, namely, Kidambi

Achchan, ThirukkurugaipirAn PiLLAn, EngaLAzhvAn, Nadadur

AmmAL, and AppiLLAr, etc. Then Swami Sri Desikan is

covered extensively. After Swami Sri Desikan, the two

direct Samsryana Acharyas namely, Nayinarachariyar and

Brahmatantnra Swatantra Swami, followed by PrativAdi

Bayangaram Annan Swami vaibhavam are covered in some

detail. Finally, several Acharyas including Srimad

Adivan Satakopan and Manavala MAmunigaL are briefly

mentioned.

 

There are many key differences between 6000 GPP and

3000 GPP, particularly with respect to incidences from

Bhagavad Ramanuja's vaibhavam. Of the two, 3000 GPP

is accepted as the authentic account of GPP by Sri

Desika Sampradaya line of Acharyas.

 

There are some interesting passages from 3000 GPP that

adiyEn would like to share with our members.

 

 

Desika prabhandham for Dhivya Dampati during Panguni Uttiram

(From the account of Swami NainArAcAryAr pp. 219 -222)

----------------------------

After Swami Sri Desikan's ascendance to Paramapadam,

NayinArAcAryAr and Brahma Tantra Swatantra Jeeyar Swami

toured all over India. During their tours they established

Swami Sri Desikan's Dhivya Mangala Vigrahas in many temples.

We see these Vighrahas to this day even if the sampradayam

has changed hands.

 

Finally, Sri NayinArAcAryAr arrived in Sri Rangam and stayed

there instructing sishyas in Sri Bhashyam. One Panguni

Uttiram day, after Thirumanjanam when Namperumal and Sri

Ranganachchiyar were together in sErththi, Sri NayinArAcAryAr

and Brahma Tantra Swatantra Jeeyar Swami rendered the following

two soul stirring songs from Amruta Swathini (#9 and #31):

 

ennadhu yaan seykinREn ennAthArukku

innadimai thandhaLippAn imaiyOr vaazhum

ponnulagil thiruvudanE amarndha nAdhan

punalArum pozhil arangan thigazha mannith

than agalam agalAdha thagavAlOngum

thagavudanE than karumam thAnE yeNNi

annaiyena adaikkalam kondu ancal thandhu

en azhalARa nizhalAra aLikkinRAnE.

 

(The Lord who is served by Nithyasoorees in

Sri Vaikuntam is waiting in Sri Rangam to

grant the kankarya Sri here and now to those

free of ahankaram and mamakaram. His natural

compassion towards Chetanas grows without

bound due to His association with PirAtti

who is eternally resident upon His chest.

He, like my compassionate mother who makes it

Her duty to protect, is bestowing upon me the

cool shade of His lotus feet and eliminates

all my Samasaric grief.)

 

 

ninnaruLAM gadhiyanRi maRRonRu illEn

nedungAlam pizhai seydha nilai kazhindhEn

unnaruLukku inidhAna nilai ugandhEn

un saraNE saraNennunm thuNivu poondEn

manniruLaay ninRa nilaiy enakkuth theerththu

vAnavar tham vAzhchchi thara variththEn unnai

innaruLAl ini enakkOr baram ERRAmal

en thirumAl adaikkalm koL ennai neeyE

 

(But for your grace I have to other refuge,

I have abandoned my long held ways of causing

offense; I am desirous of prapatti to receive

your grace; I am determined that your lotus

feet are the only refuge; please remove the

darkness of ignorance; I am clutching your feet

for the life of Nityasoorees; due to your cool

grave without any burden to me, please provide

me with your protection.)

This pasuram explains prapatti and its five angas.

 

Through the Archakas Divya Dampati enquired, " You have

sung the songs that reveal the essence of Udaiyavar's Gadya

Thraiyam composed on this Panguni Uttiram day. What do you

desire from us? " Sri NayinArAcAryar beseeched the Dhivya

Dampati to grant their ears for the recitation of Sri Desika

Prabhandham. Namperumal and Sri Ranganachiyar immediately

decreed to the Araiyar to do so. Thus began the tradition

of reciting Desika Prabhandam during Panguni Uttiram day at

Sri Rangam. At this time PillAi antAdi was also recited

after Sri Desika Prabhandam.

 

At the conclusion of the recitation, Namperumal and Sri

Ranga Nacciyar conveyed two important pronouncements

through the Archakas,

 

(i) " after hearing the prabhandham of Vedanta desikan,

the one who has secured ramanuja siddantam without

any error through many texts, we will not desire

listening to anything else, " and,

(ii) " no one after Vedanta desikan must be installed as

'archa' and offered mariyadai in our sannidhi. "

 

(here is text from the moolam:

" nammudaiya sannidhiyil nam vEdhAntha dhEsikanukku

piRpattavarai arcchaiyAga vaiththu varisaigaL nadaththa vENduvathillai " )

 

(Question: To my knowledge this is out of practice these days.

Does anyone know when the change took place?)

 

Parakala Matam and Thiruvengadam

(From the account of Swami Brahmatantra Swatantra Jeeyar (BSJ), pp. 225)

------

Sri NayinArAchAryar's sancharam took the Acharya and his

sishyas to Thiruvengadam. During their stay, Thiruvengadam-

udaiyan appeared in Swami BSJ's dream and commanded him to

stay on at Thirumalai and take over the administration of

the temple. Further, the Lord also appeared in the dream

of the officials and commanded them to hand over the temple

keys and insignia to Swami BSJ. As Swami BSJ was narrating

his dream to Sri NayinArAchAryar, the temple officials came

looking for Sri BSJ Swami. Then, with the blessings of Sri

NayinArAchchAriyar, Swami BSJ started looking after the

administration of the temple besides continuing to teach

Sri Bhashyam, etc to his disciples. Swami BSJ also built

a Matam at Thirumalai. He installed Swami Sri Desikan's

dhivya mangala vigraham at the Matam and at Sri Govindarajan

Sannidhi in Keezh Thiruppati. During this time several

sishyas studied under Swami BSJ including Gadikasadam Ammal,

who later became Acharya for Srimad Athivan Satakopa Jeeyar.

 

(Question: What is the present association between Sri

Parkala Matam and Thriuvengadam? )

 

Prativati Bayangaram Annan (PBA) (page 229)

----------

Upon the command of Sri NayinArAchAriyar, Sri PBA Swami

moved to Sri Rangam and was delivering Sri Bhashya kAlakshepam.

At this time Sri Manavala Mamunigal (MM) was also delivering

kAlakshepam on Bhagavad Vishyam. Sri MM instructed some of

his sishyas to join the Sri Bhashya goshti with Sri PBA Swami.

In course of time these sishyas including eRumbiyappa observed

some differences between the teachings of Swami Sri Desikan

offered by Sri PBA Swami and the instructions they were

receiving from Sri MM Swami. These sishyas objected to this.

Unable to tolerate the objections, Sri PBA Swami submitted

Swami Sri Desikan's interpretations at the lotus feet of Lord

Ranganatha and beseeched the Lord to correct him in case he

had erred. But the Lord responded by offering his garland

and other mariyAdai right in front of the objectors for them

to see. Swami NayinArAcAryar was pleased to hear these events.

 

Sri Manavala Mamunigal (MM) page 234

---

Sri MM Swami approached Kidambi Nayinar aka Purushotama

Desikar at Kanchi and studied Sri Bhashyam and desika dhivya

sri sukthees. In his old age Sri MM directed his disciples

not to install an archa vigharaham for him in accordance with

the edict of Periya Perumal and Sri Ranga Nachchiyar. Further,

he instructed that only Sri Desika Sapradayam is sat-sampradayam.

The text from moolam is as follows:

 

" tham sarama dhasaiyilum periya perumAL

sriranganAcchiyAr niyamanppadikku srimad

vEdhAntha dhEsikanukku piRpatta thamakku

archchAdhigaL vENduvathillai enRu thammai

Asrayaiththa mudhaligaLukkum niyamiththu aruLi,

vEdhAntha dhEsikan sampradhAyamE sathsampradAyam

enRu kAtti aruLinAr. "

 

 

Athivan Satakopan

-----------------

The last Acharya covered very briefly by 3000 GPP is Srimad

Athivan Satakopa Jeeyar. It is interesting for me to find a

connection between the Acharya line illuminated by 6000 GPP

and that of 3000 GPP with respect to this Jeeyar.

 

It is well known that Sri Bhashyakarar established 74

simhasanathpathees for the propagation of Samsrayana paramaparai.

3000 GPP states that among these 74 simhasanathipati, Sri

Ramanuja selected four and granted them the privilege of

teaching Sri Bhashyam. They are Kidambi AchchAn,

ThirukkurugaipirAn piLLAn, MudaliANdAn, and Nadadur AzhvAn.

These four are Sri Bhashya Simhasanathipathees. Among these

four, ThirukkurugaipirAn piLLan is the only Sri Bhashya, Sri

Bhagavad Vishaya ubhaya simhasanathipathi. These line merge

with Swami Sri Desikan and emerges through NayinArAchchAn and

Brahmatantra Swatantra Jeeyar Swami down to Gadikasadam Ammal.

 

Where as, Srimad Athivan Satakopa Swami's samasrayana paramparai

come down through Embar, Bahattar all the way down to his own

divine father Sri Kesavacharyar Swami. Srimad Athivan Satakopa

Swami studied shasthras, rahasyarthAs, Sri Bhashyam, Srimad

Bhagavad Vishyam, etc., from Gadikasadam Ammal. Thus, Srimad

Athivan Satakopa Jeeyar swami is the first Acharya to merge

the two great branches into a single line of Acharyas, Sri

Ahobila Matam Srimad Azhagiya Singars.

 

-- adiyEn ramanuaj dasan

srimad azhagiya singar thiruvadi

 

p.s. adiyEn has tried to be as faithful to the original

text as possible giving the exact original where ever

appropriate. This post is intended to give the perspective

of our Acharya paramparai. Please refrain from initiating

polemical arguments.

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Parthasarati Dileepan wrote:

 

(i) " after hearing the prabhandham of Vedanta desikan,

the one who has secured ramanuja siddantam without

any error through many texts, we will not desire

listening to anything else, " and,

(ii) " no one after Vedanta desikan must be installed as

'archa' and offered mariyadai in our sannidhi. "

 

(here is text from the moolam:

" nammudaiya sannidhiyil nam vEdhAntha dhEsikanukku

piRpattavarai arcchaiyAga vaiththu varisaigaL nadaththa vENduvathillai " )

 

(Question: To my knowledge this is out of practice these days.

Does anyone know when the change took place?)

 

Dear Sri Dileepan:

As far as the first one (reg. Desika Prabhandham) I am not sure when it was

stopped. But as far as the second thing is concerned, that is " no one after

Vedanta Desikan must be intalled as Archa " is still true. In SriRangam Swami

Desikan was the last Acharya to have an archa inside the temple. Even Sri

Mamunigal's sannidhi is on the Uththra Veedhi(at the Pallvaraya Madam) and not

within the temple complex. There are several arguements over this issue of Swami

Mamunigal's sannidhi outside the main temple complex. Whatever the arguements

the fact remains that Swami Desikan is the last Achaya to have an Archa and a

sannidhi inside the temple complex who used to have all the temple honors during

the major uthsavams. And until 18th century or early 19th century temple records

are there at Srirangam (even Sri Thennacharya sampradhayam people will accept

it) that Swami Desikan was the last Acharyan to get the temple honors during the

Adhyayana Uthsavams and other uthsavams. But when th

e kalai fights started involving Swami Desikan's Sannidhi(sometime early

Nineteenth century) the temple honors were stopped for Swami Desikan in

Srirangam.

 

Ramanujadasan Kannan

 

 

 

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--------- End Forwarded Message ---------

 

 

 

See Dave Matthews Band live or win a signed guitar

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I thank sri Dileepan and Sri AMR Kannan for letting us know about these

historical issues. Honestly since I grew up away from any religious center

such as srirangam, this information is valuable for me to understand the

different issues. I think if some one writes a series about these two books

as to how these different paramparas existed including the kalai issues if

they are presented in an academic way for an intellectual assessment, it

will be very valuable for us. As indicated by Dileepan, I guess these email

lists have some value for us who are sparsely spread across the US and world

for that matter. hence for us who are subscribing to these channels of

information, it will be valuable if someone writes such details quoting

original pramanas so that we can enjoy our rich heritage.

 

this morning, I came to know from HH parakalamutt swamy about the fact that

Bramha tantra parakalamutt jeer I, was sribhasya / sanskrit text acharya for

Ghatikasatam ammal ( acharya of Adivan Satakopar) and Kidambi Acchan,

Acharya of Manavala Mamuni ( for Sribhasyam). HH also mentioned about how

Parakalamutt moved to Tirupati and Mysore. History and Stories are a nice

way to associate us with our acharyas.

 

As indicated by sri dileepan, so long as we take these inputs to increase

our knowledge without bothering about controversies, this internet medium

will be well worth it and is even a boon for that matter.

 

adiyen Krishna

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