Guest guest Posted October 13, 2002 Report Share Posted October 13, 2002 dear bhagavatas, here is a layman's viewpoint- There is no question that Vedas and Divya Prabandas are the two eyes of our Sampradaya. However, Vedas, being timeless (anAdi) and not being composed by human or even divine authors (apourushEaya) serve as impartial accounts of the Lord's greatness. When we acclaim SrimanNarayana to be the Ultimate on the basis of Azhwar Sreesooktis, we may find it difficult to convince people of other matAs, as Divya Prabandas may be considered sectarian compositions by the Lord's devotees. However, when we prove Narayana Paratvam through the NarayanAnuvAka, even advaitins and others of their ilk would accept this, as Vedas are considered to be impartial and untainted by the human tongue. While Prabandas are definitely Pramanam of very high order for us, the Shruti is the universal pramanam. Also, there is no dispute that the Shruti existed even before the DrAvida VEda was born. Thus there is no doubt that Vedas are the first and foremost pramanam, as Sri Parasara Bhattar avers- " Adou VEdA:pramAnam " . Similarly, there is no doubt that Divya Prabandas, being emotional outpourings couched in the most appealing expressions, aid Bhagavat GunAnubhavam much more than the Shruti, which is unemotional, bland and often undifferentiating between the Lord and the others. dasan, sadagopan. Sunday, October 13, 2002 4:05 AM Digest Number 852 > Srimate Sri Laksminrisimha Divya Paduka Sevaka > Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: > ------ > > There are 8 messages in this issue. > > Topics in this digest: > > 1. (VedAntha Desikan ) Sri Deshika Sahasranamam: Part XXIII--> NaamA 456-460 > Sadagopan <sgopan > 2. Daya Sahasram > Malolan R Cadambi <mcadambi > 3. On Dhivya Prabhandam > Parthasarati Dileepan <dileepan > 4. Re: " It's a Pleasure " > Parthasarati Dileepan <dileepan > 5. Re: " It's a Pleasure " > Malolan R Cadambi <mcadambi > 6. Re: On Dhivya Prabhandam > Malolan R Cadambi <mcadambi > 7. Re: [On Dhivya Prabhandam] > M.S.HARI Madabhushi Sarangarajan Hari <mshari > 8. Re: [On Dhivya Prabhandam] > Malolan R Cadambi <mcadambi > > > ______________________ > ______________________ > > Message: 1 > Fri, 11 Oct 2002 09:50:57 -0400 (EDT) > Sadagopan <sgopan > (VedAntha Desikan ) Sri Deshika Sahasranamam: Part XXIII--> NaamA 456-460 > > > ShrI: > > ChithrabhAnu , KanyA Maasam , PurattAsi 22: > Sukla Paksha Shashtii , Kettai nakshathram > > shrI: > > shrImate vakuLabhUShaNa mahAdeshikAya nama: > shrImate rAmAnujAya nama: > shrImate nigamAnta mahAdeshiKAya nama: > > shrImad GopAlArya mahAdeshikaiH anugRihItam > shrI deshika divya sahasranAma stotram > > shrImannigamAnta mahA deshika - divyasahasranAmAvaLi: > ***************************************************** > 456.(PraNavam) UrdhvapuNDra dhruthi-prOktha > prakAra-vivruthi-kshamAya nama: > > Salutations to that AchArya Saarvabhouman , Who knew clearly > the ways (prakArams) of adorning Urdhva PuNDrams ! > > Urdhva puNDrams should be beautiful to look at (in shape), > and free from any unplesant smells (dhurgandham). First , > it should start with the head with a slight impression. > Next, it should start from the region between the brows > and should be continued upward.One should not use the left > hand or use the nails to adorn the PuNDrams.Whatever is left > over in the palm should not be washed away. It should be worn > on the head. Swamy Desikan blesses us with procedures > and practises for sTAna Kramams ( locations and their order > for the 12 Urdhva PuNDrams ), the relevant manthrams , > the proportions ( length and breadth of each of them) > in great detail. > > These details have to be learnt from one's AchAryan , > who knows the sampradhAyam and Saasthram. Ahnika granthams > are also archiving these informations. > > 457. (PraNavam) UrdhvapuNDranEka manthra vyavasthAkaraNa > priyAya nama: > > Salutations to that SadAchAryan , who is an authority on > the manthrams used to generate the Sacred clay paste used in > the adornment of the Urdhva PuNDrams! > > The left palm(hand) has to be cleansed(sanctified) and > and the Sacred clay has to be wetted with the manthram > that begins with " GandhadhvArAm -- " . Asthra Manthram is used > to protect the paste to be formed and the Taaraka manthram > is used to form the paste . Empowering (abhimanthraNam ) > is done with Moola manthram and SrI Nrusimha BhIjAksharam > is wrtten over the sacred clay paste. Suddha Jalam is used next > to dilute the paste to the right consistency with SathadhAra > manthram.That is followed by recitation of additional manthrams > ( VishNOrnukam--, PanchOpanishad manthram, Moola Manthram , > 7 VaishNava Manthrams ). DhvadasAkshara manthram is recited > next. Now , one is ready to wear the Urdhva PuNDram on > the top of the head with Taara Manthram.This is followed by > placement of the Urdhva PuNDram on the different portions > of the torso with the relevant manthrams.Even here , there are > many variations. For adorning just six Urdhva PuNDrams, > VishNu ShaDAkshara manthram is used, for 8 Urdhva PuNDrams , > one uses the AshtAkshara manthram.Some purANAs state that > one should use PraNavam for adorning on the forehead. > Some connect it to the situation , where only one > Urdhva PuNDram is worn .Every one is recommended > to follow their own AchArya SampradhAyams and KulAchArams. > > 458. (PraNavam) VarNAsramAdhi niyatha Urdhva puNDRAnguli- > vEdithrE nama: > > Salutations to that AchArya Saarvabhouman , who performed > upadEsams for us about the appropriate fingers of the hand > to be used in adorning the Urdhva PuNDrams based on > the four VarNAsrama dharmams ! > > There are some rules prescribed for the correct digit > (finger) to be used in applying the Urdhva PuNDrams. > A BrAhmaNan has to use anAmikai ( Ring finger); Kshathriyan > should use his thumb;Vaisyan has to use his pointing > finger (aaLL kAtti VirRal) and others their > middle finger. > > BrahmachAri has to use his thumb ,Gruhasthan his > ring finger, Vaanaprasthan his middle finger and > a SanyAsi has to use his pointing finger. > > There is another point of view that one can use > the ring finger independet of their VarNAs and AasramAs. > > Those who are seeking some prayOjanams as a part > of a Vaidhika KarmA has to use the recomemnded fingers > for that karmA. > > 459. (PraNavam) UrdhvapuNDra-sTana-vEthrE nama: > > Salutations to that SadAchAryan , who knew precisely > the correct places in the body to adorn the 6 , 8 or 12 > ThirumaNN Kaapus and gives us the pramANams from > BrahmANDa PurANam and PaaramEshtya Samhithai. > > The sequence is: first on the head with the recitation > of PraNavam and this should be followed by adornments in > the forehead , centre of the stomach , center of the chest , > the front center of the neck , right portion of the stomach, > right upper arm , right side of the neck , left side of > the stomach ,left upper arm , left side of the neck , > lower backside and the rear of the neck. > > 460. (PraNavam) UrdhvapuNDra-dhEyaya-dEva-vidhE nama: > > Salutations to that VisEsha AchAryan , who instructed us > on the right DevathAs (Upa VyUha Moorthys )to be invoked > during the adornment of the 12 Urdhva PuNDrams. > > The Lord presides over at the 12 sTAnams of the UrdhavPuNDrams > starting with Kesavan , NaarAyaNan etal. We have to reflect on > them at their appropriate sites.At the end , one has to > meditate on Lord VaasudEvan and whatever sacred clay > is left has to be worn on the head. At the end of these rites , > one should touch each of the sTAnams with the right hand > and recite the KesavAdhi manthrams for Bhagavadh dhyAnam. > Swamy Desikan has blessed us with a SrI sookthi named > Panniru ThirunAmam in Tamil to instruct us on the dhyAna > slOkams and other details (direction , color and weapons > of the 12 Upa-vyuha Moorthys) represented by these > 12 Upa-vyUha Moorthys. > > Special Notes by V.Sadagopan : > ******************************* > > 1.ThiumaNN Kaapu adornment rules are different for > the different sampradhAyins and it is only correct > to seek this information from one's sadAchAryans > and SishtAnushtAthAs and practise them. otherwise , > one will be embroiled in unneeded controversy , which > has to be avoided always. > > 2. Thirukkudanthai Desikan's Ahnika grantham , > SrImath Azhagiya Singar's Ahnika Grantham , > Saccharithra SudhA nidhi are referred to for additional > details on the Urdhva PuNDra DhAraNam rules. They follow > Swamy Desikan's Saccharithra Raksha . > > 3. The seven VaishNava Manthrams referred to in > this posting are from Rg Vedam and begin with: > > a.Tadhasya priyamapi pATO asyAm--Rg vedam I.154.5 > > b.prathavishNustavatE veeryAya-- > > c.parO mAthrayA tanuvA vrudhAna -- > > d.vichakramE praTivImEsha yEthAm-- > > e.ThrirdEva prathivImEsha yEthAm-- > > f.athO dEvA avanthu nO yathO vishNurvichakramE-- > > g.thrINi padhA vi chakramE VishNOrgOpA adhAbhya: Rg Vedam-I.22.18 > > adiyEn will write about the meaning of these Veda > manthrAs separately on a future occasion. > > 4. One should wear ThirumaNN kAppu, while sitting. > One should not stand and wear them. > > 5. Regarding the thickness of the Urdhva PuNDrams , > the skin should not be seen due to the thinness of > the PuNDrams. > > 6.One should not wear pavithram , while wearing > the Urdhav PuNDrams. > > 7. The order of wearing the 12 PuNDrams has to be > accompanied by salutations to the 12 VyUha Moorthys: > Kesavan, NaarAyanan, Maadhavan, Govindhan, VishNu , > Madhusoodhanan, Thrivikraman, Vaamanan, SrIdharan , > HrishIkEsan , PadhmanAbhan and DhAmOdharan. > > 8. The SrIchoorNam has to have undergone Prathishtai > (Samskrutham) . The SrI chUrNam that has not undergone > Prathishtai should not at all be used . LakshmI aavAhanam > is completed in the SrIchUrNam that has undergone praTishtai. > SrI VishNu dharmOttharam describes the need for the PraTishtai. > > 9. Only during the Theettu kAlam , the ThirumaNN is used > without SrIchUrNam ( " SrIchUrNa rahitham PuNDram " > will cause anarTam). > > 10. There are two points of view on the color of > SrIchUrNam to be worn: Yellow or red. The Red is formed by > the admixture of dried Turmeric pwder with burnt lime > (SuNNAmpu). Ahnika granthams refer to " HaaridhrA " or > Yellow SrIchUrnam (Haaridhram LakshmIroopam anutthamam)as > the one to be worn. Again follow your own SampradhAya rules > instead of getting into controversies to establish > the superiority of one over the other for argument's > sake .SrI Matam sampadhAyins and a few others use yellow > SrIchUrnam . > > 11.After wearing the Urdhva PuNDrams and consecrating them with > the four fingers (minus the thumb ) with KesavAdhi Manthrams > Chathuscchakram namasyAmi Kesavam Kanaka Prabham et al), > the abhimanthranam for the SrI Devi takes place at the twelve > sites: > > a. Sriyai nama: , b. AmruthOdhbhavAyai nama: > c. KamalAyai nama: d. Chandra sOdharyai nama: > e. VishNu pathnyai nama: f.VaishNavyai nama: > g. VarArOhAyai nama: h. HarivallabhAyai nama: > i. SaarngiNyai nama: j.DevadEvikAyai nama: > k. Surasundaryai nama; l. MahA Lakshmyai nama: > m. SarvAbhIshta Phala pradhAyai nama: > > 12. When wearing only one Urdhva PuNDram, use of > " UddhdhrutAsi VarAhENa KrishNEna sathabaaunA " > is recommended.PraNavam can also be recited instead > of UddhdhruthAsi manthram. > > 13. The salutations to AchArya paramparai is then made > from the present AchAryan to the Lord . For Vadakalai > SampradhAyin , this section of prayer concludes with > the famous Desika PrabhaNdham paasuram extolling AchAryAs: > > yennuyir tanthaLitthavarai saraNam pukki > yAnadaivE avar gurukkaL nirai vaNangi > pinn aruLAl PerumbhUthUr vantha vaLLal > Periya Nampi AaLavanthAr ManakkAl nambi > nanneRiyai avarkkuraittha UyyakkoNDAr > NaaTa Muni SaThakOpan SEnai NaaTan > innamudha ThirumahaL yenRivarai munnittu > EmperumAn ThiruvadigaL adaihinrEnE > > 14. Finally , one gets ready for PrAtha SandhyA > Vandhanam after wearing TuLasi Kaashta MaalA > ( TuLasi stem mAlai), PadhmAksha Maalai ( Lotus > MaNi Maalai) and Pavithra Maalai used in the PavithrOthsavams > of the Lord at dhivya desams and abhimAna KshEthrams. > Pavithram is then worn on the ring finger to start > the morning sandhyA Vandhanam. > > The Next topic of Postings: > *************************** > During the course of the next 17 Desika SahasranAmAms , > Thirukkudanthai Desikan pays tribute to Swamy Desikan's > deep knowledge about the procedures for NaivEdhyam > presentation to the Lord and the use of Bhagavadh PrasAdham > thereafter by the One who has performed the daily > AarAdhanams. > > VAzhi vyAkhyAmuddirak kai !!! > VedAnthasUri charaNau sharaNam prapadye !!! > SrI LakshmI HayagrIva ParabrahmaNE nama: > Daasan , Oppiliappan Koil VaradAchAri SaThakOpan > > > > ______________________ > ______________________ > > Message: 2 > Fri, 11 Oct 2002 20:56:55 +0100 (BST) > Malolan R Cadambi <mcadambi > Daya Sahasram > > THIS EMAIL IS EXCLUSIVELY FOR MALOLAN NET. PLEASE DO NOT FORWARD THIS > EMAIL TO ANYONE OR ANY GROUP. > > Dear Members, > > Sometime back I had posted an email enquiring about the Authorship of > a book titled " Daya Sahasram " by Baldhvani Jaggu Sudharshanacharya of > Melukote/Bangalore. Here are some details of that so called sri > sookthi of Swami Desikan. > > It is well know that there are many stories floating around debunking > Swami Desikan. This shows how unscholarly they are and what is more, > this attitude it unbecoming of a vedantic sampradayam. SATYAM MEVA > JAYATE NA NRUTAM. > > This points out a lot about the real basis of an entire sampradayam. > This is not the first time these types of incidents are occuring, but > have occured many times in the past as we see. Many books have been > fabricated to suit their own political purposes. For example, we saw > Kanchi Matham fuel a rumour that Thirupathi Venkatesan is haran or > Skandan and sponsoring an alangaaram of Thayar as Annapoorneshwari. > Sadly, such incidents have occured within our sampradayam. > > During my visit to India, I physically went to Thirupathi to see how > long Rangamannar stayed there. He does not stay in thirpathi beyoed > 1360 CE. Will post on this later. > > Baldhavni Jaggu Sudharshanacharya(BJS for short) is the grandfather > of Dr. M A Alwar, son of Dr. M A Lakshmitatachar of Academy of > Sanskrit Research/Melukote Fame. BJS is currently residing in > Bangalore. No doubt he is a sanskrit scholar and has recived many > awards, but this does not mean he can fabricated a book allegedly > revealed by Swami Desikan to one Lakshmi Dasa. > > The crux of this issue is this: BJS fabricated a book called " Daya > Sahasram " which vindicates the ThennAcharya stand on Daya allegedly > by Swami Desikan himself. BJS surprisingly is famous for one of his > statements where he says Swami Desikan composes a Thaniyan on > Manavala Mamunigal! > > This book has been condemed by SrI SrIvatsA~nkAchArya SwAmi and SrI > PayyambADi VE~nkaTavaradAchArya. A Bhakta from Coimbatore informs me > that there is a book called Vedanta Vadavalli by BJS where he > fabricates a lot of " proof " in his critique of Swami Desikar > Darshanam. > > Enough said. I can never afford to swallow the concepts of the > ThennAcharyas! > > Regards, > > Adiyen Ramanuja Dasan, > > Malolan Cadambi > > > > Everything you'll ever need on one web page > from News and Sport to Email and Music Charts > http://uk.my. > > > ______________________ > ______________________ > > Message: 3 > Fri, 11 Oct 2002 16:47:02 -0400 > Parthasarati Dileepan <dileepan > On Dhivya Prabhandam > > sri: > Srimate Srilakshminrisimha Parabrahmane Nama: > Srimate Sri Lakshminrisimha Divyapadukasevaka > Srivan Satakopa Sri NarayanaYatindra Mahadesikaya nama: > > namo narayana! > > This is in response to Sri Hari's recent note. I am writing this > emboldened by his encouragement, " Critiques are welcome. " :-) > > Swami Vedantha Desikan says in Prabhandha Saram, > > " andhamilaa AraNangaL nAlAki ninRa > adhan karuththai AzhvArgaL Ayndheduththu > senthamizhAl aruL seydha ...... " > > Here, Swami proclaims to everyone that Divya Prabhandham (DP) is > the quintessence of the four Vedam. Consider the phrase, " Ayndhu > eduththu. " Vedam is a compendium of all sorts of stuff. If we were > to study the Vedam, we need to carefully analyze what is important > and what is not. But, Swami says, Azhavars have done all that for > us. They have separated the grain from the chaff and have offered > the essence of what is important in the Vedam to us in the form of DP. > > In our Ubhaya-Vedanta sampradaym, DP is NOT a translation of > Vedam, it is NOT a summary of Vedam, it is the very essence > of what is at the core of the Vedam. Our Sampradayam even goes > one step further and praises Andal's 30 verses of ThiruppAvai as > the very seed of all the Vedam, > > " .... vEdam aniththukkum viththAgum kOthaith thamizh.... " > > adiyEn has heard from more than one Vidwan of our Sampradayam > that DP can be considered even greater than the four Vedam for many > reasons, such as, > > i) it is accessible to everyone, not just to DivijAs, > > ii) it is in Tamil and therefore readily understandable to a much large > section of the population, > > iii) DP is about only Sriman Narayana, where as the Vedam deals > with lots of topics not all of which are of interest to BhAgavathas, and, > > iv) unlike the Vedam, DP categorically and unambiguously declares > the supremacy of Sriman Narayana. > > Do not be tempted to dismiss these as mere exaggerations prompted > by reverence for DP. A clear understanding of our Sampradayam is > possible with a study of just DP under a sadAcharya. However, just > a study of Prastana Thraiyam is not sufficient to fully appreciate our > Sampradayam. > > Further, poorvas of our sampradayam have relied upon the study > of DP for a clear understanding of the Vedam itself. It is well > known in our sampradayam that Swami Bhashyakarar relied heavily > on DP for writing Sri Bhashyam. Swami Bhattar is said to have > used the esoteric meanings buried in Thirunedundhandgam in his > debate with the advaitee who later became Nanjeeyar. Our > Sampradayam is replete with references citing the importance of > DP for the proper understanding of the Vedam. Thus, DP on its > own is a great pramANa balam for us, not just Sampradaya balam. > > Indeed, DP is not accepted as pramANam by others. But to > present a clear and correct interpretation of Vedam and break > the athi-vAdam and vidaNdA-vAdam of opponents, our poorvas > have relied on DP. Therefore, DP is very much a pramANa balam > for our sampradayam. > > Also, within our Sampradayam, it is enough to cite DP for establishing > anything. So, within our Sampradayam. DP is an absolute pramANa > balam. In addition, since DP is essential for the proper understanding > of the Vedam, and to successfully establish our sampradayam as the > parama-vaidika matham, DP is our absolute pramANa balam. > > When it comes to misinterpretations and exaggerations, they must not > be accepted whether it is a misinterpretation of DP or misinterpretation > of Prastana Thraiyam. There will not be any dispute that a proper study > of Prastana Thraiyam is necessary for neutralizing opponents of sampradayam. > But, that is not sufficient. Without the proper study and understanding > of Bhagavad Vishayam the knowledge will be incomplete and the vedic > arguments offered ineffective. > > Also, the danger of misinterpretation of DP is very minimum and tends > to be in the nature of anubhavam. However, the danger of gross and > intolerable misinterpretation of Prastana Thraiyam is quite real and > frequent. > The fact of the matter is, it is the Prastana Thraiyam that has been, and > continues to be, grossly, frequently, and offensively misinterpreted, to this > day. From historical facts it is easy to conclude that Prastana Traiyam > is more susceptible for misinterpretation than DP. Therefore, it is more > apt to say, we need to interpret Prastana Thraiyam within the limits of DP, > rather than the other way around. So, let me submit to you, > > .... the sampradAyam (true purport) as it is in brahma-sUtrams > must be ascertained within the limits of the dhivya prabhandham. > If it crosses the limits of the Dhivya Prabhandham, then such > interpretations will be avaidikam - not vaidikam. > > It is not my intent to claim superiority for DP over Vedam. That would not > be consistent with our Sampradyam. Similarly, our samprdayam does not > offer exclusive superiority to Vedam, over the DP. Vedam and DP are like > Perumal and Thayar for us. > > -- adiyEn ramanuja dasan > Srimad Azhagiya Singar thiruvadi > > p.s. > [1] I am not implying that all the poorva pakshams adiyEn has stated > are views of Sri. Hari. Obviously, the esteem Sri Hari has for DP is > second to none. > > [2] BTW, what happened in Karur? > > > > ______________________ > ______________________ > > Message: 4 > Fri, 11 Oct 2002 17:26:17 -0400 > Parthasarati Dileepan <dileepan > Re: " It's a Pleasure " > > At 04:49 PM 10/11/2002 +0530, sadagopaniyengar wrote: > > > > An impoverished man, walking through a jungle, is sighted by a tiger. > > Having identified its lunch, the big cat starts chasing the man, who, in > > his anxiety to escape, runs without direction and falls into a deep well. > > Fortunately for him, there is a big tree growing out of the well, which > > he manages to hold on to, though his perch is pretty precarious. He > > heaves a sigh of relief for having escaped the danger. However, his > > relief vanishes when he espies a deadly snake slowly creeping up the > > trunk of the tree on which he is perched. Having been temporarily cheated > > of its prey, the tiger lies in wait, peering hungrily over the parapet of > > the well. The young branch to which the hapless man is clinging for dear > > life, looks as if it would give way any moment, and plunge him into the > > well's apparently unfathomed depths. > > > > The man's cup of woe is full-he can't climb up to freedom, for the tiger > > would gobble him up the moment he reached the top. He can't go down too, > > for there is the deadly reptile creeping up. Nor can he stay where he is, > > as the tree bark would break, sending him to a watery grave. > > > > At this perilous moment, the man feels a drop of thick liquid fall on > > him, and finds it to be honey, falling from a beehive further up the > > tree. He laps up the drop of honey and eagerly awaits the next drop, > > hanging his tongue out in anticipation, apprehensive lest the > > precipitation should change direction. > > > > I heard this story narrated by Vaikuntavasee, Sri Mukkoor Lakshminrisimha > Swami (MLS) in his own unique and inimitable style. > > The poor man is crossing a forest at night. It was amavasya and he was > doing his best > trying to find his way. When the tiger chases him he falls into a dried up > well and breaks > his feet. When the snake tries to come after him he jumps up and holds on > to a tree branch. > Two bandicoots start attacking the base of this tree branch. He then tries > to swing like > a pendulum to grab on to a side of the well so that he can save himself > from falling back > into the well. But the sides of the well are covered with honey-bee nests > and a swarm of > bees attack him. He starts to cry with his mouth wide open. At that time > purely by > accident a drop of honey from the bees falls into his mouth. Even as he is > hanging > from the branch about to fall into the hole again, the man is consumed by > the sweetness > of the honey drop and starts to marvel at his own " good " fortune of having > had the > opportunity to taste it!!! > > MLS then correlates each and every aspect of this story with our life. The > dark > forest of the night is samsaram, tiger is our own beginingless karma > chasing us, the dry > hole in the ground is our birth in this world, the snake is creeping old > age, the tree branch > is the efforts we take to prolong our life such as going to doctor and > taking medicine, etc., > the two bandicoots are time and death, sure to catch up with us sooner > later not withstanding > all the medicine and doctors, the stinging bees are our so called > relatives, and honey drop is > the fleeting pleasures we derive from our material possessions. > > The upshot of the story is, forget the material pleasures, they can only > last a short time, > think of all the great perils that is closing in on you in this samsaram; > take refuge under > the lotus feet of Sriman Narayana through a sadacharya and you can be > instantaneously > transported from the perils of dry hole and falling tree branch to the > permanent bliss of > never ending service to Dhivya Dampati. > > The passing away of MLS is a great loss for our community. > > -- adiyEn > > > > ______________________ > ______________________ > > Message: 5 > Fri, 11 Oct 2002 22:52:46 +0100 (BST) > Malolan R Cadambi <mcadambi > Re: " It's a Pleasure " > > > > I heard this story narrated by Vaikuntavasee, Sri Mukkoor > > Lakshminrisimha > > Swami (MLS) in his own unique and inimitable style. > > This the somewhat the same theme in one of the Acts of Sankalpa > SuryOdhayam of Swami Desikan, of which I had the good fortune of > reading. The Sankalpa SuryOdhayam was composed as a rejoinder to the > prabOdha ChandrOdhayam of an Advaita guru (I forget the name). > > -Regards, > > Malolan Cadambi > > > > Everything you'll ever need on one web page > from News and Sport to Email and Music Charts > http://uk.my. > > > ______________________ > ______________________ > > Message: 6 > Fri, 11 Oct 2002 22:56:16 +0100 (BST) > Malolan R Cadambi <mcadambi > Re: On Dhivya Prabhandam > > > [2] BTW, what happened in Karur? > > The prakrutham Sankaracharya of Kanchi Matham, Sri Jayendra > Saraswathi Swamigal did not approve of a recent Kumbhabhishekam in > Karur where in the mantrams were recited in Tamizh instead of > Sanskrit. Swamigal held that it is against the agamAs to do so. He > was heavily misquoted by the press. > > Karunanidhi, the so called Rationalist, condemed Sankarachariar and > said that the god who does not understand tamizh has no place in > tamizh nadu. > > Unfortunate mud-slinging by both sides, hurt both languages. > > -Malolan Cadambi > > > > > Everything you'll ever need on one web page > from News and Sport to Email and Music Charts > http://uk.my. > > > ______________________ > ______________________ > > Message: 7 > Sat, 12 Oct 2002 13:01:47 +0800 > M.S.HARI Madabhushi Sarangarajan Hari <mshari > Re: [On Dhivya Prabhandam] > > SrI: > SrImathE rAmAnujAya nama: > ========================== > Dear SrI VaishNavas, > > I appreciate the critique note from u.ve. SrI Dileepan partha sArathy > swAmi. I agree with all the points that he was written. My earlier mail's > orientation of idea needs to be clarrified and I want to share that with > you all. I take this opportunity to throw more light on my earlier mail > as follows. > > SwAmi dESika is known as " dramidOpanishad drashtru sUri-brundOpakArvit " - > " he who had the clear knowledge about the upakAram (help) done by AzwArs > who are the seers of the divya prabandam which his like the VedAntam. " > Also, his commentary " muni vAhana bhOgam " on amalan-Adhi-priAn prabandam > is well known among scholars. I presented this in kAlsakhepam last year > for 8 months to many blessed SrI vaishNavas here. SwAmi dESika's > dramidOpanishad tAtparya ratnAvaLi, dramidOpanishad sAram, prabanda sAram > are well known and they certainly establish divya prabandams as pramANam > even to the extent of comparing its prAmANyam to that of the Sruti. There is > no contradiction here. But the Sruti is the first and foremost > pramANam. Everything else becomes pramANam based on its affiliation to > the Sruti. But the VedArtham cannot be ascertained without itihAsams, > sAtvika purANAms and authentic smrutis. " ithihAsa purANAbhyAm vEdam > samupabruhmayEth | bhibEthyalpa SrutAtdVEdO mAmayam pratarishyati " > is well known. Regarding the divya prabandams, " teLiyAda maRai nilangaL > teLigindrOmE " is said by none other than swAmi dESika himself. There is no > contradiction here also. The greatness and effectiveness of divya prabandam > in terms of sarvAdhikAram, Veda sAram etc are also not > contradicted. In fact it is acknowledged as unparalleled. But the > following things must be noted in the context of the same. The pramANa > balam of the sampradAyam is because of the works of great rishis and > munis like Veda vyAsa bhagavAn, bhagavath bOdAyaNa, bhagavat dankAchArya, > bhagavath dramidAchArya, SrImath vAlmiki bhagavAn, bhagavat parASara, SrI > Suka, manu, yAgnyavalkya and so on. These things ascertain the VEdArtham > in the first place. Needless to say, they also ascertain the sampradAyam. > The divya prabandam is clearly presenting the sampradAyam and hence it is > the sampradAya balam. All acknowledge that the AzwAr's are amSa-avatArams > of various bhagavath nitya sUris and they all are blessed by mayarvara- > mati-nalam. By telling this, the prAmAnyam of the same is not ruled out. > Among us, it is also have balam in terms of pramANam. No contradictions > here also. My note was oriented towards stressing the following important > points. > 1. While praising the divya prabanda mAhAthmiyam, the Veda-vEdAnta, > itihAsas, gIta and such smrutis and the brahma sUtra must not be violated. > These pramANams must not be criticized (nahi-nindA nyAyam is > ok) while praising divya prabandam. > 2. While praising AzwArs, one must not talk ill about the rishis who > composed mahA bharatam, brahma sUtra etc. even casually. > 3. While interpreting the divya prabandams, only he who has the command > on brahma sUtras must interpret it strictly following the Vedanta- > analysis done by the braham sUtras. Otherwise, interpretation on the same > violating the SArIraka sAstram will be not vaidika sampradAyam. > RahasyArtham is fit to be called rahasyArtham if and only if it is within > the limits of the SArIrakam. For example, if the the divya prabandam > lines like " veRidE aruL cehivAr " , " Or EN tAnuminRi > vandiyalumARe " , " ChOmbari ukatti pOlum " etc are interpreted > discretely without the base of the sidhdAntam established by SArIraka SAstram, > then, such interpretation will violate parama-vaidika-matham as > established by bhagavath rAmAnuja. This is the point, which I stressed, > in my earlier mail implicitly. I hope that now this explicit > clarification will suffice. > 4. Divya prabandam is not an independent pramANam and this is clear > because the AzwArs themselves have followed their dharma as per Veda > vidhi as applicable to their janmam and they themselves have acknowledged > that the Sruthi-smruties-itihAsa-purANAms are the pramANams. > 5. Divya prabadam is bhagavath anubhava parivAham of AzwArs. The > sidhdAntam and sampradAyam of prastAna trayam is confirmed by the divya > prabandam and as far as the sampradAyam is concerned, the divya prabandam > is very clear. > 6. Only great AachAryas who are having unshakable full knowledge in > prastAna trayam like SrImath parASara bhaTTAr, tirukkurukai pirAn piLLan, > swAmi SrIman nigamAnta mahA dESika, SrImath sAkshath swAmi, SrImath > uttamUr swAmi can propound the arthams of the divya prabandam. > > Finally, in our ubhaya vEdAnta sampradAyam, the divya prabandam occupies > a very high position as pramANam for sampradAyam. It is called as drAvida > vEda sAgaram, dramidOpanishat etc. After considering the above points, > there is nothing wrong in telling that the divya prabandam is not only > unparalleled but also unsurpassed. Similarly tiruppAvai is vEda bIjam > (veda vittu) and similarly other divya prabanndams like tiruppallANdu, > periya tirumOzhi etc. By the divya anugraham of SrImath lakshmI nrusimhan > and AachArys, I have written a prabandam in Tamil nErisai vEnpAs in > antAdi todai (like the mudal 3 tiruvantAdi yAppu, nAnmukan tiruvantAdi > yAppu and periya tiruvantAdi yAppu) explaining the greatness of the tiru- > vAi-mozhi prabandam and the greatness of swAmi nammAzwAr. Please write to > me if you want a PDF copy of the same. Not only that, by the divya > anugraham of SrImath lakshmI nrusimhan and AchAryas, I know the anubhavam > of divine scent of the Veda (nigama parimaLam) which is in the tiru-vAi- > mOzhi in 74,000 verbal expressions along with the 6,000 padi > of tirukkurukai pirAn piLLan and the 24,000 padi commentary on the tiru- > vAi-mozhi with the SArIraka SAstrArtha nirNayam. The tiru-vAi-mozhi is > the source of bhagavath anubhavam and sampradAya gnyAnam and I acknowledge > it in letter and spirit. > > MAta pita yuvatays tanyA vibhUti: > Sarvam yadEva niyamEna madanvayAnAm > Adyasya na: kulapatE: vakulAbhirAmam > SrImath tadangri yugalam praNamAmi mUrdhnA. > > Thanks and Regards > naidruva mAdabhUshi S. HARI rAmAnuja dAsan (mshari) > > > > ______________________ > ______________________ > > Message: 8 > Sat, 12 Oct 2002 09:34:22 +0100 (BST) > Malolan R Cadambi <mcadambi > Re: [On Dhivya Prabhandam] > > >Please > > write to > > me if you want a PDF copy of the same. Not only that, by the divya > > Sri SimhapUri Simhan, > > Please upload the PDF file for the benefit of all (Naangallar > Aayiram!!!) > > Regards, > > Malolan Cadambi > > > > Everything you'll ever need on one web page > from News and Sport to Email and Music Charts > http://uk.my. > > > ______________________ > ______________________ > > > > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.