RE: Dandavath Pranaamam & Namaskaaram

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M.S.HARI (Madabhushi Sarangarajan Hari) [mshari]

Tuesday, August 15, 2000 5:35 PM

chinnajeeyar

Dandavath Pranaamam & Namaskaaram

 

 

Shreemath Bhagavath Jeear Swamy,

 

Bhagavan! Aneka Koti Namaskaaram and dandavath Pranaamam.

Adiyen Daasaanudaasan Madabhushi Sarangarajan Hari Ramanuja Daasan.

 

I surrender to your lotus feet with prayers.

 

Swamy, daasan has a small doubt. I request you to kindly clarify the

same. In the Avirodha-Adyaaya (2nd chapter) 2nd paadam of Brahma Sutra,

Veda Vyaasa has established that only Paancharaatra Aagama is in strict

accordance with the apowrusheya Veda in Utpatiyasambhavaadhikaranam.

When such is the explcit declaration in the Saareeraka saastra

itself, how come few people like Adi Sankara, Neelakanta have

rejected Paancharaatra also? I really wonder at them. The

first sutra and second sutra in Utpatiyasambhavaadhikaranam

ofcourse are poorva-paksha sutras. But the third and fourth

sutras in the Utpatiyasambhavaadhikaranam clearly establishes

that Paancharaatra is pramaaNa just like the Veda. Therefore

Visishtadvaita Shree Vaishnava matham is explicitly declared by

Brahma Sutra. How come Adi Sankara etc., assign inferior (gowNa)

meaning to Utpatiyasambhavaadhikaranam also? What I feel it is

just because such people have prejudice, they talk against our

matham and to tell their own matham deviating from the Saastra.

I request swamy to guide me in this regards.

 

Thanks & Regards

M.S.HARI Ramanuja Daasan.

 

 

PRIYA SRIMAN SRIHARIGARU

Jai srimannaryana!

 

We are happy to receive your email long ago, yet, we couldnot reply, due to

busy work here. Your interest in knowing the truths from our Vedic

literature is really appreciated. Particularly from Brahma Su:tra:s. In

Utpathi Asambhava:dhikaranam, as you said first two Sutras are Pu:rva

Paksham and next two su:tras are Siddhantham, according to Sri Ra:ma:nuja

Bhashyam.Sri sankarachary swamy was prior to our Sri Ra:ma:nujacharya. So,

whatever he said was according to his pu:rva sukthis. That means There were

somany Bouddhas in those days, who were totally denying the existence of the

Universe ana was established, it is easy to make corrections whatever they

may be. Now, according the Sri sankara, he never accepted the existance of

The Nature or The Souls. Where ever such manthras or slo;kas occur in

sa:stras viz., proving the reality of either the Nature or the Soul, sri

Sankara took those as gowna prayo:ga:s, and gave wrong interepretations.

So also in Sri Pad the Vedas. Sri Sankara found it necessary to establish

the Pra:ma;nikatha, authenticity, of the Ve:das first and then anything

else. So, he commented as it was needed then and there. He did not observe

in certain places that his own words are against to his own commentaries.

There are somany events in his Bha:shyas.

We have to understand the position of him during those days, when total

etheism was pervading. He helped the vedic dharma to take a firm stand in

those days.

Later, it became the responsibility of Sri Ra:ma:nujacharya swamy to reset

the whole concept, because, once vedic dharma is established later we can

rectify the problems like contradictions between the sentences and

explaining the right meanings etc.

We have to understand that even SRi Sankaracharya also did not totally deny

the whole Srip:nchara:tra A:gama Sa:sthra. But, where ever there is

mentioning about the JIVO:THPATTI, that is, the ji:va's Srushti and

pralaya, sri Sankara said that part is not accepted, but not the whole

Sri:pa:nchara:tra. Similarlly, where the Vyuhas like Sankarshana etc, were

responsible for the release of Mu:laprakrithi, Mahat, Ahanka:ra etc., was

also denied as pa:rama:rdhikam.

So far as Madhwas are concerned, they have accepted the reality of

Sri:pa:nchara:tram totally.

There is, of course, a lot of discussion went on, on that subject, yet, this

is the essence of the whole.

Jai Srimannarayana!

=chinnajeeyar=

 

 

 

 

 

 

 

 

 

 

 

 

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