Guest guest Posted April 27, 2002 Report Share Posted April 27, 2002 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 28, 2002 Report Share Posted April 28, 2002 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 See Dave Matthews Band live or win a signed guitar http://r.lycos.com/r/bmgfly_mail_dmb/http://win.ipromotions.com/lycos_020201/spl\ ash.asp --------- End Forwarded Message --------- See Dave Matthews Band live or win a signed guitar http://r.lycos.com/r/bmgfly_mail_dmb/http://win.ipromotions.com/lycos_020201/spl\ ash.asp Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 28, 2002 Report Share Posted April 28, 2002 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 Quote Link to comment Share on other sites More sharing options...
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