Introduction to Sri Vaisnavism

Introduction to Sri Vaisnavism

[html:5d1b572639]
http://bp3.blogger.com/_LPgUE5r11r4/...-painting4.jpg
[/html:5d1b572639]

The vaisnava community is divide into 4 lineages (sampradaya); Sri, Madhva, Vallbha and Nimbarka. Of these 4 lineages, Sri Vaisnavism is the oldest and perhaps the largest. However, this theological system had received little attention and remains unkown except to scholars. The only Vaisnava theistic school that has received attention in the west is the Hare Krsna movement ( aka Iskcon)

Philosophical System

The philosophical system of Sri Vaisnavism is known as Visistadvaita (Qualified non dualism). Its fundamental position is that the Supreme Reality is the Highest Personal God, possessing innumerable auspicious qualities and devoid of any inauspicious qualities. The individual soul is a spark of God and their consituitional position is to remain separate and subservient and completely dependent upon God's existence.

The doctrine Prapatti (self surrender)

In the 18th Chapter of the Bhagavad Gita Lord Krsna declares :

sarva dharman parityajya mam ekam saranam vraja
Aham tva sarva papebhyo moksayisyami ma suca

Abandoning all other means (dharmas) take refuge in me alone:
I will liberate thee from the effect of all sins, grieve not

Prapatti (saranagati or surrender) is total resignation of oneself to God and relying upon His grace alone.

Taking refugee of the Lord is the easiest way to God realisation and liberation. In the scriptures we find anecdotes of Prapatti performed by personalities like Gajendra, Jatayu, and Draupadi. There is no restriction as to time, place and states of purity.

It is not merit, which is the operative cause of Grace but the sense of one's unworthiness and the inability to follow the three conventional yogas (Karma - Action, Jnana - Knowledge, Bhakti - Devotion). The Lord Himself is the means (upaya) as well as the end (upeya) and prapatti is the act of self-surrender to the Lord. Redemption is essentially a justification by faith and not works, although included in the act of self surrender is the resolution to perfect one's act as well.

Role of Sri (Laksmi) - The Mediatrix

In Srivaisnavism theology, the Supreme Person expresses His will to redeem by having a dual Spiritual Form - Narayana and Sri.

Lord Narayana with perfect justice rules the universe but Laksmi (Sri) His eternal consort resides within His heart as the embodiment of Saving Grace. – The Universal Mother.

The Lord dispenses justice in accordance with the merit and demerit of the soul and Laksmi through Her Beauty and Grace captivates the Lord and transforms His desire for justice (nigraha-sakti) into redemptive grace (anugraha-sakti) as She acts as a Mediatrix between the Lords and the jivas.

The Lord too, is innately gracious, but His grace is an 'initial' grace (krpa), which is common to all beings. By virtue of this grace one is impelled to seek refuge in Him. But the grace of Sri is specific grace (prasada). It is the saving grace, the action of 'condescension' of the Divine into the realm of being, which permits the soul to be released.

Sri Vaisnava Lineage (Sampradaya)

According to popular belief, the lineage (disciplic succession) of Sri Vaisnavism, originated from the Supreme Personality of Godhead, Sriman Narayana. He first revealed the doctrines of Sri Vaisnavism to His eternal consort Laksmi; She in turn revealed them to Visvak-sena the martial entourage of the Lord. He revealed them to Nammalvar (Satakopan), the first of the Alvars. And thus they have been handed down through a succession of spiritual masters knwon as acaryas, the 3 greatest of them being Natha muni, Yamunacarya and Ramanuja.

Alvars and the Disciplic succession

Srimad Bhagavatam Canto XI, chapter 5: verses 38 - 40

The inhabitants of Satyâ- and the other yugas, o King, want to take birth in Kali-yuga as in that time for sure, o great monarch, the devotees dedicated to Nârâyana are found left and right; especially in great numbers in the provinces of South India where those human beings who drink of the water of the rivers the Tâmraparnî, the Kritamâlâ, the Payasvinî, the extremely pious Kâverî, the Mahânadî and the Pratîcî, o lord of men, for the most part are pure-hearted devotees of the Supreme Lord Vâsudeva.

The Bhagavatam has predicted that in the beginning of the present age, many devotees of Lord Vishnu would take birth on the bank of the river Tamraparani in Tamilnadu. They are said to be the 12 Alvars (saints), the pioneers of the devotional (bhakti) movement in India.

The 12 Alvars composed hymns of devotion in the Tamil language, describing the revelations received from the Lord Himself. They are revered by the Sri Vaisnavas and their compositions have deeply influenced Sri Vaisnava theology.

The later spiritual perceptors collected this hymns and compiled a canon called Nalayira Divya Prabandham (Dravida veda) consisiting of 4000 couplets. These compositions are not opposed to, but consistent with the sanskrit vedic revelation. the only difference is that the study of these vernacular texts are not restricted to any group, caste or gender and everyone is entitled to study them.

Because it recognises the Sanskrit and Tamil revelations, Sri Vaisnavism is often known as Ubhaya Vedanta - Dual Vedanta.

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 1

Samasharayanam / Panca Samaskaram - The 5 Sacraments

Any one can be a Sri Vaisnava regardless of race, caste, gender or religious affiliations. However, one has to undergo a formal ritual of initiation known as samasharayanam or panca samskaram. This is requirement prescribed in the vaisnava panca ratra agama text.

The 5 sacraments adminsitered are as follows:

1) Dasya nama - Initiated disciple given a 'spiritual' name of Vishnu, suffixed with the word dasa (servant) e.g Vishnu dasa.

All vaisnavas are equal in the eyes of the Lord and there are no differences based on caste or social status. In the vedic arrangement dasa is a suffixed added to the sudhras, so amongs sri vaisnavas everyone is a servant and thus the entire society is one an equal level.

2) Pundram- A sectarian mark which represents the feet of the Lord marked in white clay (tiruman) upon the forehead and 12 parts of the body. The centre line is drawn in red (sricuna) and represents Laksmi.

3) Thapanam- Special branding on the shoulders of the conch (Panchajaya) and disc (Chakra) of Vishnu by the guru. This is intended to purify one from sins and render the body fit for devotional service. It marks one's for the life as a servant and the property of the Lord.

4) Yaga- Learning to do ritualistic Deity worship.

5) Mantra upadesa- Receiving the 3 sacred mantras (rahasya trayam) from the guru for daily recitation.

One needs to seek a spiritual perceptor (acarya/guru) in order to be initiated into the Sampradayam. No knowledge is considered valid unless it comes from a guru who belongs to the lineage and actually lives and practices the spiritual life. There is nothing that can be added or substracted from the teachings of the great spiritual masters namely Ramanuja. Therefore all comtemporary acaryas must confine themselves to re-interpreting the teachings of Ramanuja to suit modern life - not inventing new doctrines.

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 2

Dawn of Devotion - Margazhi/Dhanur Month (15 Dec - 15 Jan)

Lord Krishna proclaims in the Gita

Masaanaam Margaseershohum - I am Margazhi, which clearly explains the greatness of this month.

Thirupavai

Of all the Alvars, only Andal has a cult like following among Sri Vaisnavas. During Margazhi month, Andal's composition - Thirupavai is recited in homes and temples at dawn.

Thirupavai celebrates, a simple ritualistic observance, with 1 verse of the Thirupavai dedicated for each of the 30 days of the month.

a) first 10 verses highlights the devotional observance,

b) second 10 verses awakes the Lord's Grace

c) last 10 verses highlights the goal of devotional service.

Thirupavai verse 29

In the early hours of the morning, we have come to worship You and praise Your golden lotus like feet.
Born are we in the cowherd clan, You should not decline our service and homage.
Harken O Govinda ! Not only for today do we seek the drum, but for ever more, seven times seven births, we would be one with You, and serve You and You alone; Change all our other desires O Lord !

Andal's life story

http://www.divyadesamonline.com/alwars/andal.asp

Thirupavai verse 01

http://www.youtube.com/watch?v=n8ALO...eature=related

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 3

Dawn of Devotion - Margazhi/Dhanur Month (15 Dec - 15 Jan)

Vaikunda Ekadesi

The high point of the Margazhi month is the Vaikunda Ekadesi festival. Its a very holy day, spent in fasting, bhagavad kainkaryam (devotional service) and meditation of the Lord and His pastimes.

Vaikunta Ekadasi is a grand 21 days celebration in Srirangam. Where, the festivities in the first 10 days are conducted during the day. And the 10 days following Ekadasi, are conducted during the night.

Vaikunta Ekadasi, includes both day and night celebrations, and at pre-dawn all the assembled devotees in the temple pass through the symbolic Parama Pada Vaasal (gateway to the abode of Sriman Narayana).

This day, also has a special significance as the first Alvar of the Sampradayam, Namalvar attained parama padam (the Lord's Abode) on this day.

Vaikuntha Ekadasi @ Sri Rangam

http://www.youtube.com/watch?v=vofM7pLvAIg

Thondaradipodi Alvar's pasuram on Sri Ranganatha

http://<br /> http://www.youtube.co...eature=related

wow... happy to know about Sri Vaisnavism :D

continue....

is Thapa samskara means samasanam???

Quote:

---

Originally Posted by Arthi

is Thapa samskara means samasanam???

---

Samasharayanam includes thapa samskara. The write up on the 5 sacraments has been edited for clarity

Religious, Cultural and Social Aspects of Sri Vaisnavism

Part 4

Dawn of Devotion - Celebartions in Srivilliputhur

In Srivilliputtur, Andal's birthplace, the margazhi celebrations are centred around Andal's Thirupavai, this include's a 8 day neeratu utsava with araiyar sevai and culminating in Andal's marriage.

Araiyar Sevai, is a ritualistic visual enactment of the Alvars devotional expressions. This is quite similar to the othuvar tradition of saivism; except that araiyars utilise hand / facial gestures (abhinaya) with forward and backward step movements. This ritual was first instituted by Tirumangai alvar, but later discontinued due to sanskritisation of Vaisnavism in Taminadu. Later in the 8th century, Nathamuni reinstated this ritual back in the temples.

Today, araiyar sevai is performed by the descendents of Natha muni in only 3 temples i.e Srivilliputtur, Azhwarthirunagari and Sri Rangam.

Araiyar sevai

http://www.youtube.com/watch?v=6-C0PaqEUtc

Araiyar Sevai

http://www.araiyar.com/

Tirumangai Alvar

http://www.ramanuja.org/sv/alvars/ka...irumangai.html

The community

Iyengars

Iyengar refers to one who is characterised by five attributes (Aindu angangal - 5 sacraments), and is independent of the person's caste. It refers to the philosophical affiliation of the adherent.

However, in today reference it is taken to indicate brahmin as most of them are from the Brahmin caste.

The 2 Branches (Kalais)

The Sri vaisnava community can be divided into Vadagalai (Kanchipuram based) and Tengalai (Sri Rangam based) sects.

Outwardly, the 2 sects differ only in the application of their sectarain marks.

Vadagalais (Northerners) are distinguished by a while U line with a yellow central line.

Tengalais (Southerners) are distinguished by a white Y with a red central line.

Vadagalais, follow the teachings of the great Vedanta Desika. They place more stress on the Sanskrit tradition and the varnasrama system with the preservation of the caste status quo. They are inclined to believe in justification by work rather than by faith (markata nyaya).

Tengalais influenced by the commentaries of Pillai Lokacarya and Manavalamaha muni lay greater stress on the vernacular Tamil tradition and are less concern with preserving the caste status quo. The emphasis is more on grace than on works (marjara nyaya)

Apart from 18 major points of doctrinal disputes, the 2 branches have other minor differences, an e.g matter pertaining to prostration.

Tengalais prostrate before the Lord once and mutual prostration is allowed irrespective of age, caste or sex including the guru and disciple.

Vadagalais do it 3 times and prostration is allowed only to the guru , elders without mutual prostration.

Hebbar and Mandyam Iyengars of Karnataka

An unique community concenrated in Melkote, Mysore, Mandyam, Hassan districts in Southern Karnataka, whose orgin is not precise.

One theory is that they are Jains converted to Sri vaisnavism along with their Hoysala King, during Ramanuja exile in Melkote (near Mysore).

Another theory is that they are local Kannadigas converted by Ramanuja.

Another possibility is that they are descendants of Ramanuja's disciples from Tamil Nadu who followed him during his exile.

Most visible of Karnataka Iyengars are Mandyam Iyengars , who differ from other Karnataka Iyengars, who belong to the Tenkalai sect, while other Iyengars come from both.

There is a sizeable Iyengar community hailing from Andra Pradesh, whose mother tongue is Telegu.

Some common Iyengar words

Perumal - Sriman Narayana/God
Thayyar - Laksmi
Thirumanjanam - Abhisekham
Cevittu - Worship
Kainkaryam - Service to God
Sri Curnam - Vermillion
Dadyodanam- Yogurt Rice
Puliyotharai - Tamarind rice
Thiru Kannamudu - Payasam
Adiyen - At your Service
Jeer - Tengalai Pontiff

A clip on the Vairamudi (Diamond crown) Utsava in Melkote.

Gives a glimpse of Melkote. From 5.00 min onwards shows the temple, receiving the Jeer of Melkote and the handing over of the crown by the district officials to the temple.

http://www.youtube.com/watch?v=yTXWS...eature=related

Sri Vaisnavism in Northern India

Ramanuja was not only a spiritual leader but also a social reformer who wanted to bring change in the social order. This was met with strong opposition during and after his time and still remains a dream in Tamilnadu.

However, the scenario in North India is different, in regard the 2 sub-sects of Sri Vaisnavism.

Ramananda Sampradaya

Ramananda a follower of Ramanuja, determination to ignore caste discrimintaion led to his break away from the followers of Ramanuja.

With 12 disciples he founded his own sect Ramanandi in Varanasi in the 14th century. He revoke the strict rule on Sanskrit and other caste discriminative practices. While in the South, Sanskrit replaced Tamil, in the North Ramananda replaced Sanskrit with Hindi, and accepted lay members regardless of castes, classes, and creeds.

He soon became a popular religious reformer and teacher. Among his prominent disciples were; Kabir, a Muslim weaver, Tulasi Das, author of Ramcharitmanas, a Hindi rendering of the Ramayana and Meera a lady saint.

The Ramananda Sampradaya currently has the largest number of renunciants (vairagis/sadhus) estimated to be 2 million. This sect is prevalent in Uttar Pradesh, Rajastan, Gujarat, and Nepal

Swami Narayan Sampradaya

Founded by Swami Sahajanand ( Swami Narayan ) in 1801, a follower of Ramananda sect, espousing Ramanuja's Visistadvaita Vedanta. A wealthy group, it is in the forefront of social, rehabilitation and missionary works.

Its followers are numerous in the Gujarati trading communities in Gujarat, Mumbai, and in East Africa, Great Britain and USA.

Tulasi das Hanuman Chalisa performed by members of Temple of Fine Arts - Kuala Lumpur

http://www.youtube.com/watch?v=AZ-m-...eature=related

Some prominent Sri Vaishnavas (and Institutions)

Unlike in north India, in the south Sri Vaishnavism has been a relatively low keyed and restricted to mutts and temples. There are various factors that had contributed to its stagnation, one being the rigid social structure.

However, there a few individuals who have broken this barrier, reaching out to everyone. Some of these well known personalities based in India are :

Tridandi Chinna Narayana Ramanuja Jeeyar Swamy (Andra Pradesh, India)

The youngest Jeeyar (acharya) in India, who took over the spiritual lineage from his grand father Pedda Jeeyar swami in 1980.

He has established many charitable and educational instituitions and his social work with the tribals in Andra Pradesh is note worthy.

His activities are mainly focussed in Andra Pradesh and also in North America, where theres a substantial Telegu speaking expatriate community.

Chinna Jeeyar website

http://www.chinnajeeyar.org/


D A Joseph (Pondicherry, India)

D A Joseph is Tamil and Sanskrit scholar who conducts lectures on Sri Vaishnavism in various parts in Tamilnadu and Pondicherry.

Apart from his lecture series, he has also released CDs and published books on Vaishnavism.

D A Joseph's website

http://www.dajoseph.com/index.html

D A Joseph appearing on TV

http://www.youtube.com/watch?v=vmNz-...eature=related

Quote:

---

Originally Posted by Jimano

Sri Vaisnavism in Northern India

Ramanuja was not only a spiritual leader but also a social reformer who wanted to bring change in the social order. This was met with strong opposition during and after his time and still remains a dream in Tamilnadu.

However, the scenario in North India is different, in regard the 2 sub-sects of Sri Vaisnavism.

Ramananda Sampradaya

Ramananda a follower of Ramanuja, determination to ignore caste discrimintaion led to his break away from the followers of Ramanuja.

With 12 disciples he founded his own sect Ramanandi in Varanasi in the 14th century. He revoke the strict rule on Sanskrit and other caste discriminative practices. While in the South, Sanskrit replaced Tamil, in the North Ramananda replaced Sanskrit with Hindi, and accepted lay members regardless of castes, classes, and creeds.

He soon became a popular religious reformer and teacher. Among his prominent disciples were; Kabir, a Muslim weaver, Tulasi Das, author of Ramcharitmanas, a Hindi rendering of the Ramayana and Meera a lady saint.

The Ramananda Sampradaya currently has the largest number of renunciants (vairagis/sadhus) estimated to be 2 million. This sect is prevalent in Uttar Pradesh, Rajastan, Gujarat, and Nepal

Swami Narayan Sampradaya

Founded by Swami Sahajanand ( Swami Narayan ) in 1801, a follower of Ramananda sect, espousing Ramanuja's Visistadvaita Vedanta. A wealthy group, it is in the forefront of social, rehabilitation and missionary works.

Its followers are numerous in the Gujarati trading communities in Gujarat, Mumbai, and in East Africa, Great Britain and USA.

Tulasi das Hanuman Chalisa performed by members of Temple of Fine Arts - Kuala Lumpur

http://www.youtube.com/watch?v=AZ-m-...eature=related

---

Good compilation!

But what about the Gaudiya Vaishnava sampradaya founded by Krishna Chaitanya in Bengal?

Then there is the Madhva Vaishnava tradition and also the Nimbarka one!

Quote:

---

Originally Posted by Badri

Good compilation!

But what about the Gaudiya Vaishnava sampradaya founded by Krishna Chaitanya in Bengal?

---

The Gaudiya Vaisnava sampradaya is a little complicated.

Chaitanya (16th century) was first initiated by Iswara Puri and later received his sanyasa (monkhood) from Kesava Bharati of the advaita dasanami order (dasa - ten, nami - name).

However, Chaitanya was strongly influenced by Nimbarka (his contemporary) especially in his sentiments to Radha and Krsna worship.

After Sri Baladeva Vidyabhusana (18th century), Gaudiya vaisnavas started claiming their lineage to Madhva.

Chaitanya

Chaitanya lived in Sri Rangam for 6 months and incorporated the following 2 doctrines of Sri Vaishavism, into his teachings :

1) The doctrine of unalloyed devotion free from action (karma) and Knowledge (jñana)
2) The doctrine of service to the devotees

Furthermore, one of his close associate, Gopala Bhatta Goswami, was a Sri Vaisnava from Sri Rangam. Gopala Bhatta Goswami's, Hari bhaktivilasa, a liturgical and disciplinary scripture has Sri Vaisnava influence.

Bhakti Siddhanta Saraswati

In early 1900's when Chaitanya's vaisnavism was undergoing severe criticism for its deviation. Bhakti Siddhanta Saraswati tried to formlise it into an "bonfide" spiritual order (sampradaya).

For this, he spent some time in Sri Perumbudur (Ramanuja's birthplace) studying Sri Vaisnava liturgy especially on matters relating to the sanyasa order. Later, he founded the Gaudiya Mutt (Gaudiya Sampradaya), by formally accepting disciples and sanyasis (monks) .

Although Gaudiya Vaisnavas claim lineage to Madhva, technically, they are closer to Sri Sampradaya.

E.g of some similarities

1) The Achintya-Bheda-Abheda philosophy (inconceivable one and different) seem closer to Ramanuja's visistadvaita (Qualified non-dualism), than to Madhva's dvaita (dualism)

2) Gaudiya sanyasis like Sri Sampradaya sanyasis are Tridandis (triple staff), unlike Madhva's ekadandis (single staff).

3) Like Sri Vaisnavas, Gaudiya vaisnavas also have "dasa" added to their names.

Quote:

---

Originally Posted by Badri

Then there is the Madhva Vaishnava tradition and also the Nimbarka one!

---

Madhva's theology is totally independent and has no links to Sri vaisnavism. They are mainly confined in Karnataka and isolated parts of Kerala.

Vallabha's sect is confined mainly to small pockets in Rajastan and Gujarat. The Nimbarkas are rarely seen or heard of except in Vrndavan (Uttar Pradesh). Nimbarka and Vallabha, although differing from Ramanuja on some theological and ritualistic aspects, they all have a similar theistic approach.

Perhaps, Nimbarka's theology of Dvaitadvaita (duality in unity) is a variation of Ramanuja's visistadvaita (Qualifed non dualism) ???

Sri Vaisnavism's influence on Sikhism

http://www.sikhspectrum.com/022005/tamil_msa.htm

Quote:

---

Originally Posted by Jimano

Some prominent Sri Vaishnavas (and Institutions)

Unlike in north India, in the south Sri Vaishnavism has been a relatively low keyed and restricted to mutts and temples. There are various factors that had contributed to its stagnation, one being the rigid social structure.

However, there a few individuals who have broken this barrier, reaching out to everyone. Some of these well known personalities based in India are :

Tridandi Chinna Narayana Ramanuja Jeeyar Swamy (Andra Pradesh, India)

The youngest Jeeyar (acharya) in India, who took over the spiritual lineage from his grand father Pedda Jeeyar swami in 1980.

He has established many charitable and educational instituitions and his social work with the tribals in Andra Pradesh is note worthy.

His activities are mainly focussed in Andra Pradesh and also in North America, where theres a substantial Telegu speaking expatriate community.

Chinna Jeeyar website

http://www.chinnajeeyar.org/


D A Joseph (Pondicherry, India)

D A Joseph is Tamil and Sanskrit scholar who conducts lectures on Sri Vaishnavism in various parts in Tamilnadu and Pondicherry.

Apart from his lecture series, he has also released CDs and published books on Vaishnavism.

D A Joseph's website

http://www.dajoseph.com/index.html

D A Joseph appearing on TV

http://www.youtube.com/watch?v=vmNz-...eature=related

---

I hope this D A Joseph doe snot one day end up claiming that Ramanuja was influenced by Christ . If he si a genuine devotee of Ramanuja and retains his name for cultural reasons , my apologies.

Very good information on Sri Vaishnavism. Please keep it up.

Quote:

---

Originally Posted by harishkumar09

I hope this D A Joseph doe snot one day end up claiming that Ramanuja was influenced by Christ . If he si a genuine devotee of Ramanuja and retains his name for cultural reasons , my apologies.

---

D A Joseph is a pakka Iyengar. He belongs to the Vanamamalai Jeeyar Mutt and has retained his Christian identity upon his guru's insistance. This is nothing unsual considering the revolutionary spirit of Ramanuja, who installed an image of a Muslim Princess Bibi Nachiyar in Melkote.

Picture of Joseph with his guru

http://www.dajoseph.com/His-Guru.html

Sri Vaisnavism outside India

Srirama Ramanujacharya (Sydney, Australia)

Srirama Ramanujacharya was born into orthodox Jewish family in Isreal. He studied Judaism, Christianity and Islam in Jerusalem and his interest in eastern mysticism led him to India. He studied advaita in Rishikesh and Sanskrit in Benares. He spent some time in South India studying Tamil, Sri Vaisnava theology and liturgy as well as astrology and yoga.

Srirama Ramanujacharya was first ordained as a priest in the Sri Vaisnava tradition. Later in 1990, he became the first westerner to be confirmed as Acharya (Spiritual perceptor) by the Jeeyar of Sri Perumbudur.

An engaging and provocative public speaker, he serves as an advisor on Hinduism with the New South Wales state government. Apart from managing his "mutt" (spiritual center) in Sydney he also conducts religious services for the local Hindu community.

Working with yoga and new age groups the acharya conducts spiritual workshops in Australia and America (California). Fluent in Tamil, Sanskrit, Hindi, Arabic and Hebrew, he had translated and written commentaries on Sri Vaisnava literature such as

* Andal's - Tirupavai (Tamil)
* Pillai Lokacharya's - Srivacana Bhusanam (Tamil)
* Ramanuja's - Gita Bhasya (Sanskrit)
* Vishnu sahasranamam (Sanskrit)

2005 write up on the acharya in the Malaysian Star Newspaper

http://thestar.com.my/lifestyle/stor...5&sec=features
Sydney Mutt website

http://www.srimatham.com/


Sri Renganathar Temple (Kajang, Malaysia)

Situated in an obscure town in Malaysia, perhaps, this is the only temple in the Asia-Pacific region that follows the pancaratra agama tradition of Sri Vaisnavism.

Administered by Head Priest, Ramanuja Muniandy, the temple caters to the spiritual needs of local Hindus. Apart from religious service, the temple also conducts social and charitable activities.

Temple website

http://srirenganathartemple.org/malaysia/

Better we stop spelling it as "mutt" a spelling popularised by convent educated anti-hindu newspapers editors who had nothing but contempt for hinduism

Quote:

---

Originally Posted by Jimano

Sri Renganathar Temple (Kajang, Malaysia)

Situated in an obscure town in Malaysia, perhaps, this is the only temple in the Asia-Pacific region that follows the pancaratra agama tradition of Sri Vaisnavism.

---

Kajang is not really obscure as it is just on the outskirts of Kuala Lumpur.

I dont understand what is pancaratra but there are dozens of perumal temples all over malaysia. but majority of them are thenkalai.

Klang has sundararaja perumal temple - popularly known as south east asia tirupathi. At almost 120 years, its one of the oldest temples here. In 2006, the temple was awarded ISO 9001:2000 certification for its quality sustained contribution in religious, cultural and social service to Hindus. This is probably the first Hindu shrine in the world to receive an international quality service acknowledgement. http://www.ibiblio.org/sripedia/oppi.../msg00156.html

Even around where I live there are several perumal temples - Subang Jaya's official temple is sri varadharaja perumal temple.

Puchong nearby has two perumal temples, the large and popular one being sri srinivasa perumal temple.
http://www.srinivasaperumaltemple.blogspot.com/

Quote:

---

Originally Posted by NOV

Kajang is not really obscure as it is just on the outskirts of Kuala Lumpur.

---

Thank you for the clarification.

Quote:

---

Originally Posted by NOV

I dont understand what is pancaratra but there are dozens of perumal temples all over malaysia. but majority of them are thenkalai.

---

My guess is that most Perumal temples in Malaysia follow the vaikanasa tradition and not the Pancaratra tradition as :

a) the priests are likely to be from vaikanasa temples in India.
b) temple management adopting Tirupathi's standard of worship.
c) Tirupathi Devasthanam's active promotion of the Vaikanasa tradition, like through sponsorhip etc.

Vaikanasa and Pancaratra are 2 different texts on ritualistic worship. Vaikanasas are strictly hereditary and follow the vaikhanasa agama. Based on their text, they reject the panca samkara (5 sacraments), reverance to Alvars or acaryas like Ramanuja etc.

Vaikanasa vaisnava priests serve in most of the Vishnu temples in Tamil Nadu and Andhra Pradesh. The best example of a Vaikanasa Temple - Tirupathi, Venkateswara and the best example of a Pancaratra temple - Sri Rangam Ranganatha Temple.

The outward appearance of Vaikanasas and Srivaisnavas is the same. And due to the influence of Srivaisnavism, vaikanasas have adopted some Srivaisnava ideology including the Tenkalai - Vadakalai schism.

Jimano:
Could you please throw some lights on the mantras used in Vaishnavites marriage and its meaning?

Thank you Jimano. Based on your explanation, more research is required before coming to a conclusion....

Quote:

---

Situated in an obscure town in Malaysia, perhaps, this is the only temple in the Asia-Pacific region that follows the pancaratra agama tradition of Sri Vaisnavism.

---

For instance the Puchong Perumal temple has both chakraththaalvar and aandaal sannidhis. The priests are from Srirangam (One of them conducted my graha pravEsam rites and makes real fantastic puliyOdorai :slurp: .)

It is also quite likely that the differences you have mentioned have become murky, once outside the traditional home of TN.

Quote:

---

Originally Posted by Arthi

Jimano:
Could you please throw some lights on the mantras used in Vaishnavites marriage and its meaning?

---

Listed are the marriage rituals mentioned by Andal in her Varanam Ayiram, which is also recited during marriages.

Panigrahanam (Hand holding)

mattaLam kottaa varisangam nin ruda
muttudait tama niraitazhnda pandarkizh
maittunan nambi madusUdhan vandennaik
kaittalam parrak kanakkanden tozhI naan

The drums were sounding and the conches were blowing non-stop. Under the canopy decorated with hanging pearl garlands the Lord Madusudhan grabbed my hand tightly. That was my dream, my friend !

Symbolic meaning of the ritual

The groom formally accepts the bride and takes her hand while reciting ritual formulae.

Saptapadi (Seven steps)

vaai nallaar nalla marai odhi mandhirathaal pachilai naanal paduthu paridhiveithu kaaichinamaakaliranran en kai patri theevalam seiya kana kanden thozhi naan

Vedic priest chanting the good vedas and reciting the appropriate mantras, spread the green grass surrounding the agni and placed the wooden sticks on them. I saw Krishna, came majestically like an angry elephant, hold my right hand and slowly we circumbulate the fire. That was my dream, my friend !

The Mantras

Step 1: To give you unlimited food. "Ekamishe Vishnus tvanvetu" -

Step 2. To give you excellent health and energy "dve Urje Vishnus tvanvetu" -

Step 3. To make you perform your vrithas (rituals) as ordained in Vedas, during your life time. "trini vrataya Vishnus tvanvetu"

Step 4. To give you happiness in life. "catvAri mAyO bhavAya vishNus tvANvEtu" -

Step 5. To make your cows and good animals to grow in strength and in numbers. "panca pasUbhyo Vishnus tvanvetu"

Step 6. To make all the seasons be beneficial to you."shad rutobhyo Vishnus tvanvetu "

Step 7. To make the fire sacrifices performed by you in your life to be successful and free from hindrances. "saptas saptabhyo hotrabhyo Vishnus tvanetu" -

The saptapati mantras end with

"sakha saptapadabhava" - Be my friend with these 7 steps

"sakhayou saptapadabhabhuva" - We are both friends now after these 7 steps.

Symbolic meaning of the ritual

The couple take seven steps together symbolic of the journey of life which they are beginning and in which they will be inseparable companions. Each step is sanctified with a blessing.

Ashmarohanam (Treading the Mill-stone)

immaikum ezhezhu piravikkum patravaan nammai udayavan naaraayaNan nambi chemmai udaya thirukaiyaal thazh patri ammi midhikka kana kanden thozhi naan

Our Lord Narayana, who is our protector for us in this birth and
all the forthcoming births, and who is filled with auspicious attributes, held my right foot with His red-hued glorious hand and placed it on the mill stone. That was my dream, my freind !

Groom recites the mantra- Be strong in your loyalty to me, like this stone "asmeva tvam sthira bhava"

Symbolic meaning

The bride is requested to tread upon a mill stone and exhorted to be firm in her marital duties and to try to resolve all problems in the marriage.

Laja Homam (Offering of Puffed rice)

varisilai vaaL mugathu ennaimaar thaam vandhittu erimugam paarithu ennai munne nirutthi arimugan achuthan kai mel en kai vaithu pori mugam thatta kana kanden thozhi naan

My brothers, with eye brows like the bent bow ignited the fire by adding wood and made me stand. Placing my hands on top of the majestic Lord Hari, they put puff rice that I offered unto the fire. That was my dream, my friend !

Symbolic meaning of the ritual

This is to symbolise the burning of past karmas and wishing for fertility and longevity of the husband. (She is assisted by her brother who is also given a gift by the groom's family)

For more details please refer to

http://www.ramanuja.org/sv/rituals/s...e_mantras.html

wow nice meaning...
i know varanamaayiram... i just love and surprised that how andal dream abt lord vishnu!!!

is there any other website to know the full meaning of the mantras ???(whatever the preist say in a marriage)

.
.Vaikanasa & Pancharathra.!.. What.? Why.? How.?

Quote:

---

Originally Posted by Jimano

Quote:

---

Originally Posted by NOV

Quote:

---

Originally Posted by NOV

I dont understand what is pancaratra but there are dozens of perumal temples all over malaysia. but majority of them are thenkalai.

---

My guess is that most Perumal temples in Malaysia follow the vaikanasa tradition and not the Pancaratra tradition as :

a) the priests are likely to be from vaikanasa temples in India.
b) temple management adopting Tirupathi's standard of worship.
c) Tirupathi Devasthanam's active promotion of the Vaikanasa tradition, like through sponsorhip etc.

Vaikanasa and Pancaratra are 2 different texts on ritualistic worship. Vaikanasas are strictly hereditary and follow the vaikhanasa agama. Based on their text, they reject the panca samkara (5 sacraments), reverance to Alvars or acaryas like Ramanuja etc.

Vaikanasa vaisnava priests serve in most of the Vishnu temples in Tamil Nadu and Andhra Pradesh. The best example of a Vaikanasa Temple - Tirupathi, Venkateswara and the best example of a Pancaratra temple - Sri Rangam Ranganatha Temple.

The outward appearance of Vaikanasas and Srivaisnavas is the same. And due to the influence of Srivaisnavism, vaikanasas have adopted some Srivaisnava ideology including the Tenkalai - Vadakalai schism.

---

---

Ah.! My Dear Friends.!… Thank you very much for so much of Rich information… about the spread of Sri-Vaishnavam outside the Holy Land of its Origin, India.

Well. Some of the points You have raised… I have to clarify

Pancharathra and Vaikanasa are the two sorts of Vaishnava Agama Sasthras stipulated for the conduct of the SriVaishnava Temples, Poojas, Homa- Rituals, Festivals and Administration.

Such Agama Sasthras have nothing to do with the aspect and concern of the DEVOTEES .

For example Vaikanasa system of Temples in India are Thirumala- Thirupathi, Sreeperumpudur, Srivilliputhur, Oppiliappan Temple near Kumbakonam.

Pancharathra system of Temple is Srirangam. (In fact converted from Vaikanasa by Ramanuja Acharya)

What is the difference between Pancharathra and Vaikanasa systems of Temple-Conduct.?

(1) In the conduct of Poojas there are two Sections… as Manthras and Thanthras.

Manthras are the recitations of the relevant Pooja- Manthras… suiting to the specific purpose and occasion.

Thanthras are Prayogas… similar to keeping our two Palms in worshipping posture while we pray at Temple or elsewhere

…Holding the Nose while performing Pranayamas..

…keeping the two Palms up and down holding the Poonool (Upaveedham / Janeyu) while wearing a new Poonool… and so on.

In the Vaikanasa system… the Thanthras are more than the Manthras… which are more important and Vital…

…while in Pancharathra system… the Manthras are more than the Thanthras.

(2) In Pancharathra system… according to the urgent needs and circumstances… the Poojas can be reduced, skipped off and confined to lesser time of performance…

…whereas in Vaikanasa system… under No circumstances and justification the conduct of Poojas can be restricted or any part skipped off.

(3) In Pancharathra system… the Poojas and Administration are conducted and managed by the Employees… who can be paid as Remuneration for their services….

..and the Prasadams of God are obligatory and not a matter of right for such Employees… since they are treated at par with all other common devotees.

..whereas in Vaikanasa system all the Archakas and such of those servants serving within the Garbhagruhas (Sanctum Sactorum) are the HONOURABLE SERVICEMEN …

..entitled for No Remuneration… but to be taken care of on their welfare… by the Devotees.

But the first share of Prasadams is mandatory as their right… in return for service to the Deity… since offered to them by God Himself.

The Cost-free residence for such Honourable Servicemen… proximate to the Temple is mandatory for Vaikanasa Archakas and Administrators…

..enabling them to conveniently concentrate on their duties at the Temple.

(4) Samasrayanam or the so called Pancha-Samskaras are the must for Pancharathra Vaidheeka servants…

…whereas there is No Conventional Samasrayanam for Vaikanasa Archaka Servicemen…

…since it is performed for them in a different process… even while the child is in Garbha-vasam.(Pregnancy stage).

Thengalai Temples are more than Vadakalai system… not only outside India…

..but also within India… amongst the 108 Divya-kshethras..

One of these Two sects has cropped up just within the past 400 years...

..after the Lifetimes of the Acharyas Ramanuja, Desika and Manavala maamuni.

Which one?... I leave it to your Guess.

Vadakalai Acharya Swami Desikacharyas preachings cover both the Thengalai and Vadakalai concepts of divergent faiths…

..but ultimately bound by the basic stipulations of the so called Sri “Ramanuja Darsanam”

..laid down by Sri Ramanujacharya…

…thus ensuring NO DIVISION amongst the Sri-Vaishnava devotees…

…under any yardstick of vivi-sections… amongst the BROAD-MINDED… Human approach of UNIVERSAL-LOVE …

…leading towards UNIFIED DEVOTION towards One God …

… for the Collective Social-Advancement coupled with SPIRITUAL EMANCIPATION.

[My Serial Article in Tamil… titled THAMIZH-MARHAI THIRUVAAYMOZHI… under our Hub Magazine… throws more light on Sri Vaishnavam... quoted herebelow

http://www.mayyam.com/unicode/cgi-bi...jul08/?t=11662. ]
.

Taniyangal (Sri Vaisnava Preliminary Invocation Prayers)

1 Tenkalai - Periya Jiyar Taniyan

sri sailesa dayapatram dhi-bhaktyadi gunarnavam
yatindra pravanam vande ramya jamataram munim.

I pay my obeisance to sage Manavalamamuni who is an ocean of virtues such as intelligence and devotion and who received the mercy of his guru Sri Sailesa and is so attached to Ramanuja.

Manavalamamuni

[html:261d9f5ab3]
http://www.srivaishnava.org/sva/mmmuni.jpg
[/html:261d9f5ab3]

(Tradition has it that this prayer was submitted at the feet of Manavala Mamuni Swami by Lord Ranganatha; after Manavala mamuni completed his 1 year tiruvoimozhi discourse at Sri Rangam. During the sattumurai, Perumal appeared as a 5 year old and recited this prayer in praise of his guru Manavalamamuni).

1.a For Vadakalai (substitute 1 with 1.a) - Vedanta Desikan Taniyan

ramanuja dayapatram jnana vairagya bhusanam
srimat venkata natharyam vande vedanta desikan

I salute Vedanta desikan who was the recipient of the mercy of Ramanuja and is the ornament of knowledge and dispassion

2 Guru Parampara Taniyan

laksmi natha samarambham natha yamuna madyamam
asmat acarya paryantam vande guru paramparam

Beginning from the Lord, through Nathamuni and Yamunacharya, down to our own acarya I salute the entire lineage of spiritual masters.

3 Ramanuja Taniyan

yo niyta-acyuta padambuja yugma rukma
vyamohas tad itarani trnaya mene
asmat guror bhagavatosya dayaika sindhoh
ramanujasya caranau saranam prapadye

I seek refuge in the feet of Lord Ramanuja, our teacher who is an ocean of compassion, who considered everything apart from the precious lotus feet of Krishna to be worthless

4. Namalvar Taniyan

mata pita yuvatayas tanaya vibhutih
sarvam yad eva niya mena madan vayanam
adyasya nah kula pater vakulabhiramam
srimat tad anghri yugalam pranamami murdhna

Sri Nammalvar, the first of our disciplic succession, is highly venerated by all Sri Vaisnavas, and for us he is our father as concerns our welfare, our mother in affection for us, a daughter in respect of joy that he gives us, a son in respect of the glory he gives us and in fact everything else. Bowing my head, I offer my respectful obeisances to his feet, which are as beautiful as blossoming bakula flowers.

5. Alvargal Taniyan

bhutam sarasca mahadahvaya bhatta natha
sribhakti sara kula-sekhara yogi vahan
bhaktanghri- renu parakala yatindra misran
srimat parankusa munim pranatosmi nityam

I offer perpectual obeisances to the 12 alvars;

1. Bhuta-yogi - Bhuta alvar
2. Saro-yogi - Poigai alvar
3. Bhranta-yogi - Pey alvar
4. Bhaktisara - Thirumalisai alvar
5. Madhurakavi - Madhurakavi alvar
6. Sadakopa - Namalvar
7. Kulashekara - Kulaskekara alvar
8. Vishnucitta - Peria-alvar
9. Goda - Andal
10. Bhaktanghrirenu - Tondaradippodi Alwar
11. Yogivaha - Thiruppan alvar
12. Parakala - Thirumangai alvar.

.
.What is THANIYAN.?.

.Why Ranganatha chose Manavala Mamuni as His Guru.?

Quote:

---

Originally Posted by Jimano

Tenkalai Taniyan (Prelimminary Invocation)

Srisailesa dayapatram dhIibhaktyadi gunarnavam
yatindra pravanam vande ramya jamataram munim.

I pay my obeisance to sage Manavalamamuni who is an ocean of virtues such as intelligence and devotion and who received the mercy of his guru Sri Sailesa and is so attached to Ramanuja.

http://www.srivaishnava.org/sva/mmmu....jpg&#91;/img]

(Tradition has it that this prayer was submitted at the feet of Manavala Mamuni Swami by Lord Ranganatha; after Manavala mamuni completed his 1 year tiruvoimozhi kalakshepam at Sri Rangam. During the sattumurai, Perumal appeared as a 5 year old and recited this prayer in praise of his guru Manavalamamuni).

---

"Thaniyan" in Tamil is a Specific-Invocation in brief... in praise of One particular Great Acharya or Alwar or some such Seers..

..relevant to the Occasion.

Thiruvaaymozhi elaboration is named Bhagawad-Vishayam... meaning the intrinsic sense of Vedas in Tamil...

..rather THAMIZH-MARHAI... or Tamil-Veda.

The Acharya Manavala-Mamuni is an incarnation of Ramanuja...

..so as to further his earlier objectives initiated as Ramanuja...

...suiting to the changed days... in simple style through Tamil... popularising its greatness and divinity...

...at par with Sanskrit... since Tamil was much relegated to the back...

..being condemned as a Tribal Language unworthy to be named as Dialect or qualified to be valued as a Language.

Since Lord wanted to break such a wrong inference caused out of ignorance and domination by majority...

..He re-created Vedas in Tamil... through 12 Alwars... His divine Ornaments Incarnations.

So to complete the task and purpose of Alwars mission... one competent Acharya was direly needed to pupularise the Great Values and Deep sense accessible to commonman...

...irrespective of Caste and Community...

...to benefit as widest extent of the people as possible...

..such that the Human-emancipation can easily get deep rooted towards posterity too.

So Lord Ranganatha... one day ordered Manavala Mamuni.. by Asareeri voice...

..expressing His wish to hear Thiruvaaymozhi discourse elaborately daily... for One year...

..suspending all the Conventional Festivals of the Srirangam Temple.

Manavala mamuni duly honoured the Commands of God Ranganatha... and accordingly conducted the Bhagawad-Vishayam discourse in front of Him at the Temple...

..which was also overheard by thousands of devotees assembly around daily.

Immediately on the successful finalisation of the discourse... one boy of about 5 years age...

...ran out from the Ranganatha Sannidhi with folded hands and humbly but loudly recited the above Thaniyan sloka...

...treating the Ramanuja-incarnated Acharya Manavala Mamuni as the God Ranganatha's Acharya too...

...for the Student-disciple God Ranganatha

Noticing such a surprise development of great honour... Manavali Mamuni became dumbfounded and stood up with reciprocal folded hands... shedding tears... worshipped that Boy...

..who was none else than the God Ranganatha Himself... in the guise of Disciple of Ramanuja incarnated Manavala maamuni.

This event was silently witnessed with amaze by the thousands of Diisciple audience assembled around...

Lord Ranganatha was not only much impressed by the high standard of lecture delivery... unusual and novel in presentation... in those days...

...it was radically APPROVED by Him, as the authentic divine declaration of Vedic sense conveyed through Thamizh-Marhai Thiruvaaymozhi.

And Lord Ranganatha also ordered by Asareeri... that this divine Thanian be recited during SAATRU-MARHAIS...

.. before and after chanting Tamil Vedas... so called Divya-Prabhandham by Alwars in all the Temples... DAILY...

..as also at Homes during Thiruvaaraadhanas

This fact has been recorded in the Copper-plate documents of Ranganatha temple.

One interesting point.!

When Lord Ranganatha uttered this Thanian Sloka at Srirangam Temple...

...it was simultaneously heard in all the 106 Vaishanava Temples all over India...

..including Badri Temple...

...which continues to be under the custody of Sankaracharyas disciples even now.

Accordingly this Divine Sloka Thanian is recited during every Satrumarhai at all the Temples...

...wherever Ramanuja incarnated Acharya Manavala Mamuni is duly honoured...

..including Thirumalai and Kanchi Varadaraja Temples.!
.

Quote:

---

Originally Posted by Sudhaama

Why Ranganatha chose Manavala Mamuni as His Guru.?

---

Why Ranganatha chose a guru - another perspective

Thondaradipodi Alwar in his Tirumalai claims Lord Rangantha as the combined manifestation of Lord Rama and Lord Krishna. Lord Rama had Viswamitra has His guru and Lord Krishna had Sandipani Muni as His guru. Lord Ranganatha in order not to be left out chose Manavala Mamuni as His guru in Kali yuga. The disciple is Alagiya Manavalan (Lord Ranganatha) and the guru is Alagiya Manavala Mamuni.

This Sri Sailesa dayapatram slokam is considered to be on par with the Tirumantra as both are from Sriman Narayana.

.
. GOD became the DISCIPLE of His Serviceman.!
.

Quote:

---

Originally Posted by Jimano

Quote:

---

Originally Posted by Sudhaama

Why Ranganatha chose Manavala Mamuni as His Guru.?

---

Why Ranganatha chose a guru - another perspective

Thondaradipodi Alwar in his Tirumalai claims Lord Rangantha as the combined manifestation of Lord Rama and Lord Krishna. Lord Rama had Viswamitra has His guru and Lord Krishna had Sandipani Muni as His guru. Lord Ranganatha in order not to be left out chose Manavala Mamuni as His guru in Kali yuga. The disciple is Alagiya Manavalan (Lord Ranganatha) and the guru is Alagiya Manavala Mamuni.

This Sri Sailesa dayapatram slokam is considered to be on par with the Tirumantra as both are from Sriman Narayana.

---

.

Lord Rama had the Sage Vasishta as His Guru... while Krishna had the Sage Santheepini as His Guru...

...Lord Vishnu being in the Descended form as exemplary MAN on Earth.

But such a Sense and Concept during Vibhava Awatharas were totally different from the present context of Lord Ranganatha having HIS DEVOTEE Manavala Mamuni himself as His Guru. How.?

Lord Rama and Krishna are the Awatharas intended to show to the humanity... by DEMONSTRATION... AS MAN.

..Whereas during Archawathara as the Temple Deities during Kaliyuga... He has never declared as Man or any such lower status than God...

...but AS GOD ONLY in Temples.

During Vibhawatharas such as Rama and Krishna... the God was exhibitive coupled with substantiating events, Discussions and Debates as to how any member of Mankind has to lead the Ideal Earthly life as the Supreme Human-birth...

...while how he/she may have to confront with the challenging circumstances...

...trying to defeat his emulative Dharmic principles... so called Life Code of practice,

...duly complying with the stature as the Wisest creature endowed with the rare Soul-power too... unlike any other Earthly-creature.

So God enacted the dramas duly incorporating with several other matching characters to convey His preachings translated into practice.

In such a course of Human order of Life... He wanted to insist on the indispensability of a Guru... to duly guide him time to time... while facing challenges and embarassments by Realities.

So as Rama and Krishna openly declared "I am ONE WITH YOU.. I am also a Human-being like you...

...and in NO WAY DIFFERENT... NOR SUPERIOR to you... other than a Model-man.

..So what I have demonstrated by words and actions... you all the Mankind too can and should follow... without any exceptions or excuses....

...lest you will be prone to be sinners, supplementing your erstewhile problems and undue accumulation of Karmas... causing repeated Re-births."

Thus as Temple deities... He conveys a different message and approach for exemplary Life for His devotees...

... by OPENLY SHOWING Him as God ONLY... and NOT A MAN.!

Then why the need for Guru for God.?

When Ramanuja intervened in the Saiva-Vaishnava dispute at Thirumalai... he clearly and openly prayed to Lord Venkateswara...

..."Hae Venkatakrishna, I understand very well that you are the Krishna here... and Not Siva..

...even though not exhibiting your Divya-Ayudhas Sanku and Chakra.

And such a concept is not new to us... since there are already several Vishnu Temples where the Deity Vishnu is not exhibiting Sanku and Chakra...

..for example, Udupi, Poori, Dwaraka etc.

Contrarily here... at Thirumalai, since you are showing us a MIXED CULTURE of Siva plus Vishnu...

...we want to clearly IDENTIFY you and recite prayers as well as worship accordingly, with well-defined demarcation...

So please let us know... whether you want us to pray as Sankara-Narayarana or Viswaroopa-Krishna as you showed yourselves to Arjuna as the Unified form of all Vedic Gods within one Vishnu the Supreme Lord.

If You are Sankara Narayana... then we will hand over this Temple to Saivites...

...similar to all the other Sankara-Narayana temples in the Saivites custody and Pooja conducts....

..in which case your PRE-DOMINANT Divya-ayudhas have to be the Lord Sivas... i.e Deer and Mazhu....

Alternatively if you want to show yourselves as PREDOMINANT VISHNU in the Viswaroopa Krishna form here... then please accept the Sanku and Chakra...

...and show to your devotees as the constant and eternal proof of authenticity... giving the least room for even a trace of doubt nor complication ever in future.

So we all your devotees of both the sects as Saivites and Vaishnavites are placing before you... both these pairs of Options... leaving to your discretion.

Please express in action by showing openly to all the devotees... not only the present... but also the posterity....

..since we do not want to have such disputes from any circles in future too."

Thus Ramanujacharya openly and impartially spoke out... in the presence of the Saivites as well as the Thondai-mandala Raja, under whose Kingdom Thirumalai was a part. in those days....

...and left out the Sannidhi. The Door was locked and sealed. There were Three sets of Gatemen judiciously from Vaishnavites, Saivites and the Kings Guards... safeguarding the Sannidhi- Gate during the following night.

While the Sannidhi door was opened in the subsequent morning... in the presence of the King along with the Gurus from both the Saivites and Vaishnavites...

..they all were UNDISPUTABLY convinced that it is Lord Venkata-Krishna... since he had chosen Sanka and Chakra...

...leaving off the Siva's Divya-ayudhas before Him lying UNTOUCHED.

Further a New development.!... To their surprise... they all found Venkateswara's face adorned with an unusual form of Thirumanh-Kappu... Adiyars' Paada-Chinna Namam...

...so called Tamil Letter "PA" shaped.!

Then Ramanujacharya asked Venkateswara to speak out and clarify openly to all... as to what does it indicate.

Then by Asareeri voice... Venkateswara declared openly "Oh Ramanuja, my Acharya I am your Student you are my Guru and Acharya...

..Guru because you have taught and enlightened me as to what is the best form undisputable expostion during Kaliyuga... by clearly wearing the Diya-Ayudhas.

Besides, for one more reason too, I honour you as my Guru..

...because what I could not achieve by Ten Awatharas... You could achieve easily just within 40 years...especially during the sinful Kaliyuga..

You are my Acharya because you have peformed Samasrayanam to me by giving me Sanka and Chakra...

...and further to confirm my principle of Krishnawathara... I am the Serviceman of my Devotees.. So I wear on my forehead, my Devotees' Foot-prints."

Accordingly from that date onwards in the Kattiyam for Ramanujacharya during processions...

....it is announced as "Thirumalai-Appanukku Sanku-Aazhi alhiththa Acharya-perumaan Emberumaanaar Jaya Vijayee bhava."

While Ramanuja the Seshawathara fulfilled his purpose of incarnation upto the satisfaction of his Master, Narayana...

...Adisesha's second Awathara, Manavala-Mamuni further fortified and firm-rooted the Devotion cult amongst the people widely by simplifying through Tamil...

..duly highlighting the greatness of Thamizh-Marhai Thiruvaaymozhi...

So Ranganatha once again honoured the second Seshawathara, Manavalai mamuni... by openly declaring that He regards Manavala-mamuni as His present Acharya-Guru.

...by praying him as... Yatheendra-pravanam Vandhae Ramya Jaamathrum Munim.
.

Quote:

---

Originally Posted by Sudhaama

.
.But such a Sense and Concept during Vibhava Awatharas were totally different from the present context of Lord Ranganatha having HIS DEVOTEE Manavala Mamuni himself as His Guru. How.?

Lord Rama and Krishna are the Awatharas intended to show to the humanity... by DEMONSTRATION... AS MAN.

..Whereas during Archawathara as the Temple Deities during Kaliyuga... He has never declared as Man or any such lower status than God...

...but AS GOD ONLY in Temples.

---

The Facets of Godhead ( A Sri Vaisnava Perspective)

In Sri Vaisnava theology , God manifest in 5 forms.

1) Paravasudeva - The Transcendental Form

This form is absolute, unconditioned and unlimited. It is self existent and is not the effect of anything else. This form is impossible for any human being to understand.

This transcendental form is distinguished by 6 attributes, which gives God the title Bhagavan

a) jnana - knowledge
b) sakti - energy
c) aisvarya - sovereignity
d) bala - power
e) virya - creative potency
f) tejas - splendor

2) Vyuhas (Functional Manifestation)

From the totality of the above 6 mentioned qualities 4 emanations (vyuhas) proceed.

Vyuhas - Description and the Stages of Creation

2 a) Sankarsana - with this vyuha the entire future universe comprised of energy and matter (prakrti) is compressed into a tiny point of space without eternal distinction. It is in a state of potentiality and the attributes (guna) concerned with developing this potential is bala (omnipotence)

2 b) Pradyumna - with this vyuha the compressed embryonic mass of the universe burst forth into a duality consisting of spirit and matter. This is separation is caused by aisvarya (absolute independence). Pradyumna causes the projection of the 3 things

i) Group souls (Manava sarga - all the indivual souls (jivas) exist together in a coglomeration known as purusa)

ii) Primordial Matter (Pradhana - the basic molecular susbstance from which the universe is created)

iii) Subtle Time (Kala - the potency to change before it becomes divided into gross time consisting of years, seasons months etc)

2 c) Aniruddha - Through sakti Aniruddha causes the evolution of the gross atoms out of the primordial matter and the development of gross time from subtle time. Thus the evolution of Matter and Spirit under the influenec of Time produces the Mixed Creation ( misra srsti) during which the pre-existent souls become differentiated.

3) Vibhava Avatara - Incarnation

God plays an active part in the maintenance of the world order by periodically incarnating. These incarnation are 2 types

Primary - a manifestation that is not material but a spiritual consisting of pure consciousness, bliss and existence (absolute) e.g Lord Krishna

Secondary - these are elevated souls who are chosen to act as vessels for the Divine activity, e.g Buddha etc

4) Arca Avatara - Iconic Descent

When an inanimate object like statue (icon) is constructed and consecrated correctly according to the dictates of the agamas, then God through the omnipotence and omnipresences manifests in the icons. The omnipresent Lord, by a tiny portion of His Spiritual Energy (sakti) particularises His presence in a sanctified icon for receiving devotion and worship.

In Sri Vaisnava tradition Arca avatara is given utmost importance and emphasis (as this form is easily accessible) along with temple rituals and festivals.

5) Antaryamin - Indweller

God dwells in the soul (jiva) as the Oversoul. He is the witness of all actions of the jivas. The jivas alone act (through free will) and reap the fruits of its actions in the form of sorrow (dukha) and happiness (sukha). As the Indweler, The Lord pervades all the creation within and without (Vasudeva)

reference - A Handbook of Sri Vaisnavism by Sri Rama Ramanujacharya

..

. AAZHWARS CULT...preaches Human-Values only.!...

... by means of Broad Outlook with UNIVERSAL-LOVE .!!!


But... it is a Pity... that...

...some MISCONSTRUITIONS.! ... Misconceptions.!!...

...in the Society... have been spread by some Ignorants...

... on the SIMPLE and Broad-minded AZHWARS' CULT.!!!

(Not the Postings here... meant)


It is not only a pity... but also a GREAT LOSS to the PEACE-LOVING .. GOD-SEARCHING Humanity...

..apart from the Sri-Vaishnavites... the Followers of Azhwars....

..that the AZHWAR'S CULT... so called Sri-Vaishnawam is generally MISCONSTRUED as well as MISCONCEIVED.

In fact... this RARE DEVOTIONAL CULT in the whole World... is a HIGHLY BROAD-MINDED Religious Concept..

..pertaining to the ENTIRE HUMANITY.!

Yes. Really there is No scope for Mutual Hatred... or Superiority or Inferiority complexes here... on any aspect....

..even with respect of other Faiths or Religions.. or even Sects.!

Yes. AZHWARS DEVOTIONAL CULT...preaches UNIVERSAL-LOVE as the basic tenet and RUDIMENTARY APPROACH,,, ..

..as well as the FUNDAMENTAL QUALIFICATION for the Human- access with the Omnipotent God.!!!...

..to EARN HIS INEVITABLE GRACE... by any Commoner... for Successful Life.!!!

Want Clarification.? Shall we discuss.?
.
.

.


RUSSIAN embraces SRI-VAISHNAWAM


உலகு எங்கிலும் விஷ்ணுவின் புகழ் பரப்ப முடிவு.!

http://www.dinamalar.com/News_Detail.asp?Id=83857
.

Quote:

---

Originally Posted by Sudhaama

..

. AAZHWARS CULT...preaches Human-Values only.!...

... by means of Broad Outlook with UNIVERSAL-LOVE .!!!


But... it is a Pity... that...

...some MISCONSTRUITIONS.! ... Misconceptions.!!...

...in the Society... have been spread by some Ignorants...

... on the SIMPLE and Broad-minded AZHWARS' CULT.!!!

(Not the Postings here... meant)


It is not only a pity... but also a GREAT LOSS to the PEACE-LOVING .. GOD-SEARCHING Humanity...

..apart from the Sri-Vaishnavites... the Followers of Azhwars....

..that the AZHWAR'S CULT... so called Sri-Vaishnawam is generally MISCONSTRUED as well as MISCONCEIVED.

In fact... this RARE DEVOTIONAL CULT in the whole World... is a HIGHLY BROAD-MINDED Religious Concept..

..pertaining to the ENTIRE HUMANITY.!

Yes. Really there is No scope for Mutual Hatred... or Superiority or Inferiority complexes here... on any aspect....

..even with respect of other Faiths or Religions.. or even Sects.!

Yes. AZHWARS DEVOTIONAL CULT...preaches UNIVERSAL-LOVE as the basic tenet and RUDIMENTARY APPROACH,,, ..

..as well as the FUNDAMENTAL QUALIFICATION for the Human- access with the Omnipotent God.!!!...

..to EARN HIS INEVITABLE GRACE... by any Commoner... for Successful Life.!!!

Want Clarification.? Shall we discuss.?
.
.

---