Acharya Hrudhayam - Response to Sri Cadambi's Qs.

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Sri Parthasarathi thunai

Srimathe Ramanujaya Namaha

 

Dear bhagavatas,

Though enough has been discussed in this forum about the poorthi of

kalyana gunas in archAvatAram adiyen would just like to add this

point which adiyen happened to hear from Sri Velukuddi krishnan

swamy's thiruppAvai upanyasam just two days back.

 

We all know that dvayam has two lines but actually in the sastras the

two lines do not come one after the other but are separated by some

more verses in between. Even swamy desikan in one of his works

says, "piriya Odhi sErththu anusandhikku mAru vEdam

vidhiththadhu"(though the two kandas of dvayam have been separated

while given in the vedas by some other verses but while practicing

they have to be considered one after the other). Now the lines

separating the two parts of dvayam are important to our context now.

 

In the sastras it appears as below:

"Sriman Narayana charanou sharanam prapathyE

edam poornam ada: poornam poornAth poorna mudrichyathE poornasya

poorna mAthaya poorna mEvA vadhisyathE; sarvam poornam samOm

SrimathE Narayanaya namaha"

Here adiyen will like to mention that adiyen is just reproducing

swamy's words and hence there may be a error in the trans-literation

of the vedic verse. Learned scholars may change it but what is more

important to us is the meaning it conveys.

In the above verse poornam has been repeated 5 times. The first one

refers to the poornam which is near us that is our own ANTARYAMI(one

is present inside each one of us)

The second poornam refers to something which is far from us(ada:) so

it refers to PARAVASUDEVAN

from there the next poornam is - VYUHA VASUDEVAN IN THIRUPPARKADAL

from there the next poornam is - RAMA KRISHNA VIBHAVAVATARAM

and the final poornam refers to - ARCHAI.

The vedic verse finally not being able to say a higher poornam than

archai ends saying that archai alone is SARVA POORNAM. And then it

says we have to get the nithya kainkaryam for the sake of enjoyment

of emperuman and not for our sake. Why did sastra give this

separatory verse? We will understand why if we understand what this

verse wanted to convey. It wanted to convey that the emperuman is

filled with all kalyana gunas. We can do saranagathi only to

emperuman who has kalyana gunas and we will like to do kainkaryam

only to him filled with kalyana gunas though it is our svaroopam to

do kainkaryam (svaroopa krutha dAsyam) irrespective of his gunas

(gunakrutha dasyam). Still to increase our interest in the

kainkaryam to emperuman and make us ask only that after doing

saranagathi is the reason behind the sastra adding these attributes

before giving the final verse.

 

So from this sastra vakhyam it has been proved without doubt that

archai is poornam, filled with all kalyana gunas.

 

In our sampradayam anything against sastram has to be left as asAram

and neglected.

 

Alwar emperumAnAr Jeeyer thiruvadigalE sharanam

Adiyen Ramanuja Dasyai

Sumithra Varadarajan.

 

 

 

 

 

ramanuja, "thirunarayanan parthasarathy iyengar"

<shyamala45@r...> wrote:

> SRIMATHE RAMANUJAYA NAMAHA

> APPAN THIRUVADIGALE SARANAM

>

> Dear Malolan Cadambi Accept my pranam.

>

> You seem to raise objections based on €  '³Agamas€  '´ Does your

objection

relate to

> 1. The Moorthy conscreated by €  '³Agamas €  '³ should have that

quality

only OR

> 2 that Moorthy should not have any other quality other than that

sanctioned by

> the €  '±Agama€  '´ even if the devotee wishes that the lord

possess that

quality.

>

> Would you consider €  '±Sri Rangaraja sthavam as an authority?

> In that case kindly refer to sloka 2.74

> €  '³AASTHAM THE€  '¥..

>

> €  '¥'¥'¥'¥'¥.thava thathas seelath jadibhooyathe€  '´.

>

> Adiyen am giving its meaning only for easy understanding.

> €  '³ Oh! Renganatha! There is no limit for your gunas. Likewise

there

is no limit

> for the Avathar expressing such gunas.Apart from this, you are

present in

> (Archavathara roopa) in temples,houses and ashramas for worship.You

are present

> in all forms as they desire to pardon their errors and you are

bound by their

> love. Devotees are engrossed in your €  '³souseelyam€  '´

>

> Is it not clear that Lord assumes the form, gunas which devotees

desire? You

> have shown Jithendra Stotram. It also confirms that Lord forms

himself as the

> devotee desire?

>

> Is this valid if they are sanctioned by Agamas only?

>

> Namazhvar, our Kulapathi (as Alavandar has described ) has sung the

divine

> songs Thiruvaimozhi which is accepted as authority in Srivaishnava

sampradhya.

> Did he have the sanction of Pancharatra Agama? Right from Sriman

Nathamunikal

> all acharyas have followed him. If he has found some qualities in

some

> Archavatharas should it have the sanction of Agamas?

>

> Let us come to the point. :

> First the National Flag. It is a piece of cloth. The citizen out of

love,

> respect and regard gives the respect to it. It is not necessary

that he should

> know the rules about the flowing of it. His respect is spontaneous

>

> In modern days there are many temples which do not confirm strictly

to €  '±Agamas€  '´

> yet people attend to these temple to worship lord out of love

> Do you mean to say the worship done there is a waste?.

>

> One incident is attributed in Sri.Ramanuja€  '²s life . While he

was

going rounds

> in Srirangam, he saw some boys playing. They informed him that they

are playing

> the game of €  '³worship in Srirangam temple.€  '´ He was shown a

sketch

as Lord

> Renganatha and was offered a heap of sand as €  '³Prasadam€  '´.

Sri.

Ramnuja

> prostrated immediately and accepted the prasadam. It is spontaneous

act. Does

> this require any sanction?

>

> We have 13 temples in Kerala sung by Azhvars. The rules and

regulations of

> Namboodharis govern them all. Yet, we visit these temples.

> Is the worship in these temples are correct?

>

> The Agamas are meant for the construction, maintainance and the

mode of worship

> in temples. It is a technical Manual. It does not bind the devotees.

>

> They worship the moorthy and express their love and devotions.

> There is no rule obstructing this.

>

> Thirupanazhvar was carried over the shoulder of Loka saranga

Munikal to worship

> Lord Renganatha. He has sung €  '³Amalanathipiran..€  '´Sri.

Vedhantha

desika has

> written €  '³Munivahana Bhogam€  '´.Does this enjoyment and worship

require

the

> sanction of Agamas?

>

> €  '±THIRUVUDAI MANNARAI KAANIL THIRUMALAI KANDEN€  '² TVM.4.4.7

> This is not a mistaken identity. The mind of Namazhvar is always

occupied by

> the Emperuman and his Kalyana gunakal .He might not have known that

there is

> an €  '±Agama€  '´ by which he should worship. Yet his pasurangals

are

accepted as

> authority in our Sampradhya. Azhakia manavala perumal Nayanar has

highlighted

> some of the gunas enjoyed by NAMAZHVAR in some Divya desankal in

sutras 159 to

> 186 of Acharya Hrudhayam

>

> It is upto one who has faith in our sampradhya to accept it or

leave it. The

> enjoyment of Namazhvar and the exhibition of the same by Azhakia

manavala

> nayanar is a treat for those who wants to enjoy it. Adiyen feel

that no Agamic

> sanction is required for this.

> Sri. Padmanabhan desires to mail his post. If you want to enjoy

it ,WELCOME.

>

> One more incident in Ramanuja€  '²s life is worth quoting.

>

> One Uyyakondar argued with Ramanuja and lost his case.

> He said that he was convinced of Ramanuja€  '²s point; but he had

no

taste for it

> ( Srivaishnavam.) Thereupon Ramanuja commented €  '³You are a man

of

know ledge

> (vidwan), so agreed to the points .but, you have no grace of

Emperuman. That

> is why you do not have taste. It is your fate.€  '´

>

> Lastly, You have not done justice to sloka 4.11 of Bhagavat Gita.

> Sri. Puttur swamy has done a great job of writing a commentary to it

(BG) Sri

> Ramanuja Bhashya where in he has devoted almost 13 pages for this

sloka.. He

> has established that this sloka is meant for €  

'±Archavathara€  '´. You

may go through

> it. If you still disagree, you take up correspondence with him and

let Adiyen

> know the results.

>

> Adiyen Ramanuja dasan. T.Parthasarathy.

>