स्रोतांसि (द्रष्टुं नोद्यम्)
रविलोचनाभिप्रायः
GPPs themselves are very late and very suspect anyway.
- Only yatiraja vaibhavam of vaduga nambi seems to be really contemporary.
- Divyasuri carita seems to be actually the work of a later garuDa-vAhana pandita and not the contemporary of ramanuja.
- Almost no GP text is pre 1323 except yatiraja vaibhavam by vaduga nambi.
Koyilozhuku cannot be taken too seriously beyond a limit - unless you can substantiate it with inscriptions. The kind of dates which it gives for Azhvars or even the first turushka invasion are untenable. It also leaves out several ket events which are referred to in the vijayanagar inscriptions (like visit of the vnagar emperors and their grants).
6k-paDi Current text is claimed to be his (pinbazhagiya perumAL jeeyar’s). But very suspect. There is a possibility that just there was a second VAMJ, a second PPJ existed. 6k has chronological impossibilities like PVP and VD having dialogues. All these stuff would not hv been there if the text was contemporary as claimed.
Comments elsewhere
आचार्य-विभागः
- समाश्रयण/ पञ्च-संस्कार-दाता
- भरन्यासा-कारकः
- ग्रन्थ-बोधकः
- श्रीभाष्यम्
- गीताभाष्यम्
- रहस्य-ग्रन्थाः
- बहुशो ऽयम् एव भरन्यासकोऽपि।
- भगवद्-विषयम्
- ग्रन्थ-पुनर्-बोधकः (चिन्तनाचार्यः)
- साधारणतया गुरुपरम्परासु न गण्यते।
समाश्रयण-दातारः
अधिकारः
Ramanuja nominated 74 simhasanadhipathis and ordained them to do pancha samskaram to sishyas at their places.
In many cases, this tradition was continued by succeeding filial generations. However, this does not necessarily exclude other qualified people from doing the same.
समाश्रयण-दातॄणां विशिष्ट-दीक्षा भवतीति केचित्,
समाश्रयण-प्राप्त्या ऽऽचार्यानुमत्या चालम् इति तु बहवः।
तया व्यक्तिर् वा कुलम् अपि वा ऽऽचार्यपदम् आरोप्यत इति केचित्।
स्वतः संस्कृतस्य प्रयोग-ज्ञानेनालम् इति तु निश्चयः।
प्रतिनिधयः
“मुद्रा-कर्तार” इति लोके।
- Ahobila-MaTha had mudrakartas till Dhaka and Lahore once. Was slowly phased out in HH 42-43’s period, as transport facilities increased.
- Parakala Matha also had a few, like one in revA, prayAga.
- PM also shared mudrakartas of AM in a few places like wanapurthy. Wanapurthy raja was PM sishya. But the broms there were AM sishyas.
- ANDavan-Ashrama also reputedly had some in rural KA.
This is an inferior setup. The pratinidhi-s will have less incentive to locally/ filially “preserve” the samAshrayaNa-paramparA.
स्वयम्-आचार्य-सम्प्रदाय-रक्षा
सम्प्रदायेषु परस्-पर-स्पर्धा ऽनिवार्या। ततः -
अस्ति मत्स्यस् तिमिर् नाम
शतयोजनम् आयतः ।
तिमिङ्गिल-गिलोऽप्य् अस्ति
तद्-गिलोऽप्यस्ति सागरे ॥
लोके तर्हि कथं लघुमत्स्यका वर्तन्ते? बहुसन्तति-जननेन।
एवं स्वयमाचार्यैश् शिष्य-सङ्ग्रहम् अन्तरा, आचार्योत्पत्ताव् अवहिते, कल्याणम् भवतितराम्।
रामानुजं यावत्
नारायणः → लक्ष्मीः → विष्वक्सेनः … →
नम्माळ्वार् → मधुरकविः … →
रङ्गनाथमुनिः|नाथमुनिः +++(तातार्यः, गाथा-सङ्ग्रह-कृत्)+++ →
कुरुगैक्+++(-ग्राम)+++-कावल्-अप्पन् (योगनिष्ठो, यद्विद्या यामुनो न प्राप),
पुण्डरीकाक्षः|उय्यक्कॊण्डर् (प्रपत्ति-ज्ञान-प्राप्ता) →
राम-मिश्रः|मणल्-काल्-नम्बिः →
यामुनः (नाथमुनि-पौत्रः, ईश्वरभट्ट-पुत्रः) →
महा-पूर्णः|पॆरिय-नम्बि (समाश्रयणकृत्, द्वय-मन्त्रोपदेष्टा)
गोष्ठि-पूर्णः|तिरु-कॊट्टियूर्-नम्बि (अष्टाक्षर-रहस्य-बोधकः),
श्री-शौल-पूर्णः|पॆरिय-तिरुमलै-नम्बि (यामुनपौत्रः, रामायण-पाठकः),
माला-धारः|तिरु-मालैय्-आण्डान् (भगवद्-विषय-बोधकः)
रङ्गः|तिरुव्-अरङ्ग-पॆरुमाळ्-अरैयार् (यामुन-पुत्रः, रहस्यान्तरोपदेष्टा)
→ रामानुजः (श्री-शौल-पूर्ण–भागिनेयः)
काञ्ची-पूर्ण इति वैश्य-सिद्धो देव-राज-सेवको ऽप्य् उपाकरोद् रामानुजम्।
ब्रह्म-सूत्र-परम्परा
वेदाः → वेद-व्यासो बादरायणः शारीरक-सूत्र-कृत् → बोधायनो वृत्तिकारः → टङ्को ब्रह्मनन्दी वाक्यकारः → द्रमिडाचार्यो भाष्यकारः।
उत्तराधिकारी
विस्तारः (द्रष्टुं नोद्यम्)
- Most probable (Vadakalai) view - pillan was named successor.
- Per another tradition parasara bhattar was made leader after ramanuja.
- As per one tradition (Guru-parampara), Ramanuja’s cousin Embar succeeded him as the leader of Shrivaishnavas, followed by Parasara Bhattar.
Vijay read an article which made the following points:
- Embar was 8 years younger than Ramanujar making him 113 at the time of Ramanuja’s death. According to the Tirumudi Adaivu of Appillai, Embar lived only until the age of 105 making it impossible for him to succeed Ramanuja.
- Bhattar lived for 28 years (according to Idu, see below) and would have died 47 years before Ramanuja died, and 39 years before Embar died.
- Idu 36000 on Tiruvaymozhi 32.10 says that immediately after explaining this verse to his sons, Kurattazhvan taught the Ashtaksharam to both on grounds that life is short and death is unpredictable. Shortly after, Parasara Bhattar died at age 28.
- It appears unlikely that when both Ramanuja and Kurattazhvan were alive, Parasara Bhattar could have had Embar as acharya.
भाष्योपदेश-परम्परा
-
From the 74 simhasanadhipathis, he selected four, gave them the Sri Bhashya kosha and instructed them to do Sri Bhashya pravachanam thereby making them Sri bhashya simhasanadhipathis. कूरेशस् तु पूर्वम् एव मृतः।
-
कुरुगेशः, तिरुक्-कुरुगै-पिऱान्-पिळ्ळन् (श्रीशैल-पूर्णपुत्रः, तातार्यः, R’s maternal cousin).
- भगवद्-विषय-सिंहासनाधिपतिः अपि। तेन - उभय-वेदान्त-सिंहासनाधिपतिः। R asked him (seeing his understanding, also presumably stronger in tamiL) to compose bhagavad-viShayam on divyaprabandha. No such commentary existed before piLLan. The oldest (and perhaps only contemporary) text on ramanuja calls pillaan alone as UVS.
- रामानुजस्य ज्ञानपुत्रः। तदुरसि शयानो देहं तत्याज। Essentially nominated successor by rAmAnuja.
-
Kidambi Acchaan (प्रणतार्तिहरः, रामानुज-पाचकः, “वेदान्तोदयनः”). अयं रहस्य-सिंहासनाधिपतिर् अपि।
-
naDAtUr ALvan (रामानुज-“प्रिय”-भागिनेयः)
-
Mudali Andan (रामानुज-भागिनेयः).
रामायण-व्याख्यानम्
SV-s are able to extract their philosophy from rAmAyaNa, dissecting each word or turn of phrase (often imputing gestures alongside the words).
Ramanuja is said to have studied the Ramayana from Peria Tirumalai Nambi in this way 18 times.
शरणागतिशास्त्रप्रकाशकं रामायणम् इति मन्यन्ते।
तत्राङ्गानां विस्तारो भगवच्छास्त्र(=पाञ्चरात्र)सुलभः, द्राविड-दिव्य-सूरि-गाथास्व् अपि प्रोक्ताः।
तत्रोक्त-लक्षणानि रामायण-प्रसङ्गेषु लक्ष्यन्ते। ततः “भगवच्-छास्त्रादि-परामर्शम् पण्णिनवर्गळ्” इति प्रयोगः। (आदिशब्देन +इतिहासपुराणानि गृह्यन्ते। )
पुनः तिरुवाय्-मुऴि-व्याख्यानेषु रामायण-कथा-भागा लक्षिताः।
कुरुगेश-व्याख्याने रामानुज-प्राप्तोपदेशा वर्तन्त इति श्रूयते।
तद् एव “ईडु”-ग्रन्थे विस्तृतम्।
The idea that is “very diff” in (some places of) IDu is the supposed “prapatti is all mental” (which finds no place in rAmAyaNa).
वेदान्त-देशिकं यावत्
आत्रेय-रामानुजः आपुल्लार् किडाम्बिकुलः (रामानुज इव चैत्रमासार्द्रायां जातः) → तद्-भगिनी-पुत्रो वेदान्तदेशिको वेङ्कटनाथः
इति नाना-भाष्यादि-परम्परा-मूलम् अत्र॥
प्रक्षेप-वारणम् (द्रष्टुं नोद्यम्)
देशिकपुत्रेण स्वपितुः सर्वा अपि कृतयः (शास्त्रग्रन्थाः, द्राविडगाथाः, काव्यानि, स्तोत्राणि …) सङ्कलिताः, परिगणिताश् चेति श्रूयते - एवं प्रक्क्षेपारोपादि वारयितुम्।
काञ्च्य्-अण्ण्ङ्गचार्य-मुद्रित-श्रीदेशिकस्तोत्रग्रन्थ एव उलकार्यपञ्चाशत् नास्ति।
एवं भूगोलनिर्णयो ऽपि नास्ति।
नाना-भाष्योपदेश-परम्परा देशिकं यावत्
- श्री-भाष्य–गीता-भाष्य–भगवद्-विषया उपदिष्टा एवम्।
- रामानुजः →पिळ्ळान्→ऎङ्गळ्-आऴ्वान् / विष्णु-चित्तः → नडादूर्-अम्माळ् (नडादूर्-आळ्वान्-प्रपौत्रः) → आत्रेय-रामानुजः आपुल्लार् किडाम्बिकुलः → वेदान्त-देशिकः
रहस्य-परम्परा देशिकं यावत्
- रहस्य-परम्परा /प्रपत्ति-शास्त्र-परम्परा नाम +अष्टाक्षराद्य्-अर्थोपदेश-परम्परा।
- रामानुजः → आत्रेयः किडाम्बि-प्रणतार्तिहरः → तत्-पुत्रः किडाम्बि-रामानुजः (रामानुज इव चैत्रमासार्द्रायां जातः) → किडाम्बि-रङ्गराजः / पद्म-नाभः → आत्रेय-रामानुजः आपुळ्ळार् किडाम्बिकुलः (रामानुज इव चैत्रमासार्द्रायां जातः) → तद्-भगिनी-पुत्रो वेदान्त-देशिको वेङ्कट-नाथः
भगवद्-विषय-परम्परा देशिकं यावत्
- रामानुजः → पिळ्ळान् → … → आत्रेय-रामानुजः आपुल्लार् किडाम्बिकुलः (रामानुज इव चैत्रमासार्द्रायां जातः) → तद्-भगिनी-पुत्रो वेदान्त-देशिको वेङ्कट-नाथः
- → तत्पुत्रः कुमारवरदः,
सोमाशि-परम्परा
रामानुजः → सोमाशि-राम-मिश्रः → आत्रेय-नाथः → आत्रेयो मेघनादारिः।
ततः कार्णाटा देशिकपक्षं गतास् तत्त्वविचाराचारादौ।
श्रीरङ्गप्रदेशे लोकाचार्य-शाखाम् अवालम्बन्त।
रामानन्द-परम्परा
तेषु ताप-पुण्ड्र-नामकरण-मन्त्रोपदेशाः, प्रपत्तिर् अपि च दृश्यते,
श्रीवैष्णव-निभ-तत्त्व-त्रयादि-व्यवस्था च।
किञ्चाधुनिकाः केचिद् रामानुजम् अपहाय मिथ्या-परम्परां ख्यापयन्ति।
अयोध्या-रामानन्दिनः केचित् तु रामानुज-लोकाचार्यादि-परम्परां ब्रुवत इति श्रीवासः।
दक्षिणकलार्याः
अस्याम् परम्-परायाम् ऎम्बार्-गोविन्दः, पराशर-भट्टः, नञ्-जीयर् इत्येतय् उत्तरकलार्यैर् अपि सम्मानिताः,
वेङ्कटनाथार्यादिभिस् सादरम् उल्लिखिताः।
अर्वाचीनः स्रोतो-ग्रन्थः - महामुनेः शिष्यस्य भट्टनाथयतेः प्रपौत्रः यतीन्द्रप्रवणप्रभाव इति।
रहस्य-परम्परा
रामानुजः → ऎम्बार्-गोविन्दः → पराशर-भट्टः → पॆरिय-जीयर्, नञ्-जीयर् (मैसूरु-प्रदेशे तॆङ्गले-ग्रामात्) → नम्पिळ्ळै
श्रीभाष्य-परम्परा
असकृद् अनुसंहितम् उत्तरशाखायाः -
R→Pillaan→Engal Azhvan / विष्णु-चित्तः → Nadadur Ammal → वडक्कुत्-तिरु-वीदिप्-पिळ्ळै
… → कुमारवरदः → प्रतिवादि-भयङ्करो → मन्वाळ-मामुनि-शिष्यास् तदादेशेन केचित् (इति गुरुपरम्पराप्रभावकृत् तृतीय-परकाल-यतिः)
… → परकालयतिः → किडाम्बि-नयनार् → (श्रीभाष्यम्, ६k-भगवद्-विषयम्) मनवाळ-मामुनिः
विस्तारः (द्रष्टुं नोद्यम्)
Besides doubtful verses in his works stating such, wonder if there is contemporary evidence of PBA being mAmuni’s disciple??
3rd parakAla yati records that mAmuni (who he refers to with great respect) sent his students to study shrIbhAShya from PBA.
Further, mAmuni himself received shrIbhAShya + 6k this way - प्रथमः परकाल-यतिः →किडाम्बि-नयनार् →मामुनिः
his descendents of course became mAmuni-ites.
भगवद्-विषय-परम्परा
रामानुजः → ऎम्बार् गोविन्दः → पराशर-भट्टः → पॆरिय-जीयर्, नञ्-जीयर् (मैसूरु-प्रदेशे तॆङ्गले-ग्रामात्) 9k-व्याख्या-स्रोतः (शिष्य-लेखितः) → नम्पिळ्ळै → पॆरियव्-आच्चाऩ्-पिळ्ळै (दिव्य-प्रबन्ध-व्याख्याता), वडक्कुत्-तिरु-वीदिप्-पिळ्ळै (ईडु-३६k-व्याख्या-लेखकः) → Vāraṇādrīśa/ Pillai Lokacharya, अऴगिय-मणवाळः → thiruvAimozhi piLLai → Manavala Mamuni → VanamamAlai jIyar, paravastu-bhaTTa Piran jIyar, tiruvenkaTa jIyar, kovil kandaaDai aNNan, Erumbi Appa, Appillai, Appillan, (एकदेशिनाम् अनुसारेण) prathivadi-bhayankara aNNan (वेदान्तदेशिकात्मजस्यापि श्रीभाष्यशिष्यः)
वडक्कुत्-तिरु-वीदिप्-पिळ्ळै इत्यनेन रचिता प्रथम-व्याख्या तद्-आचार्येण नम्पिळ्ळै-महाशयेन तिरस्कृता ज्वालिता च।
पुनर् लिखिते सति, निगूहितम्। तच्च पुनर् मनवाळ-मामुनि-काले वंश-प्राप्तं प्रकाशितम्।
विस्तारः (द्रष्टुं नोद्यम्)
ऎरुम्बिय्-अप्पो दुराग्रहवान् इति श्रूयते।
As per naTTeri rAjagopAlAchArya’s lecture, erumbiyappa had a 10 yr fall-out with manavALa mAmuni himself.
was upset when ranganAtha of shrIrangam decided in favor of VD’s work represented by prativAdi bhayankara.
श्रीरङ्ग-ग्रहणम्
- रामानुज एव विषभिक्षां लेभे श्रीरङ्गे।
- Of the 4 bhAShya-simhAsanAdipati-s, three left srirangam soon after.
- MudaliyaNDAn seems to have lived there but his descendants were removed from shrIrangam temple management as we see. His descendant, one thozhappar (not the vaidika sarvabhauma) has been shown as a jealous guy in the tenkalai hagiography.
(Pillan’s disciple) Engalazhvan did not have any children. But engalaazhvaan vamsham is there in srirangam. Srirangam guys usurped this and parashara bhatta tirumaligais.
It has happened so recently as well. Annan tirumaligai did not have anyone in main lineage by the late 1800s or early 1900s. Srirangam sishyas selected some other male member from extended family branch/ sagotra, installed them as adopted son of previous acharya. He was not adopted by the acharya himself. But made his son by sishyas after the vaikuntha prapti of the earlier one.
- रविलोचनः
स्मार्त-भागवताः
केचिद् द्राविडाः स्मार्ताश् चन्दन-पुण्ड्रधारिणो कृष्ण-प्रेमि-सुत- रङ्गनाथ-निभाः (YT)।
रङ्गनाथादयः पॆरियव्-आच्चान्-पिळ्ळै-दुहितृ-प्रजा इति वदन्ति।
प्रपत्तौ व्यावृत्तिः
वडक्कुत्-तिरु-वीदिप्-पिळ्ळै इत्य् अयम् स्वीयय् ईडुग्रन्थे
“प्रपत्तिर् अवश्यं कार्यम्” इत्य् अप्य् उक्तम्, “न कार्यम्” इत्य् अपि!
किन्तु, तद्-उपोद्घाते स्पष्टम् “प्रपत्तिर् अनुष्ठेये"ति विचारो शठकोपाभिप्राय इति व्यक्तीकृतः, तच्च व्याख्यात्रा वानमामलै-यतिना ऽप्य् अङ्गीकृता (किन्तु तत्-कालीनं हि तद् इत्य् अर्वाचीनाः। )।
तत्-पुत्रौ द्वितीयम् एवम् पक्षम् अगृह्णीताम्।
Acharya-hrdayam was composed by lokAchArya’s younger brother.
This work was the start of an open revolt against vaidikas among vaishnavas. Eg. “You guys follow Rishi gotras . We belong to azhvaar gotra ..”
इति रविलोचनः।
प्रदेशाः
राजास्थाने
डीडवाना-झालरिया
Even this Jhalarya matha mahant does kalakshepas Atleast for sribhashya.
उत्तर-प्रदेशे
Have heard vishvesh prapannacharya maharaj of UP takes grantha chatushtaya kalakshepas In Hindi to a few vedadhyayis etc in UP.
महाराष्ट्रे
There were some SVs in Pune even in 18th and 19th centuries. A parakala matha yati had even administered samashrayana to some of the Brahmins there during a dharma dig vijaya in mid 19th century iirc.
उत्कलः
- देशिक-सम्प्रदायः
- Mukunda deva harishchandra reconquered Puri using 6th AM swamys mantrabala as per tradition.
- लोकाचार्य-सम्प्रदायः
- Odia Sri Vaishnavaites are almost all Thenkalais.
- Tenkalai sub-sect held more sway in Odisha and got more royal support, due to its association with Emāra Swami ( aka Manamatha sain in Odia).
- many vaDakalais are opting for Thengalai Emar maTha branch at Puri, mostly due to greater proximity and linguistic affliation.
आन्ध्र-प्रदेशः
- tenkalai majority.
Rayadurgam was a tirumalai tAtAchArya stronghold in the past. Again the lack of sancharam in 1800s led to a good number of sishyas moving out. Broms became mostly madhvas while v4s have moved to chinna-jIyar nowadays. Brit rule was a disaster for the Tatacharyas who once reigned supreme across South india in the spiritual sphere.
Rayalaseema was the biggest loss. Lots of sishyas were lost. AM should have taken over all TT sishyas when their sancharam stopped. But it did not happen.
1800s was the time of gadadarapuram domination in the matham. They were mostly concentrating on chola desham, their territory. Entering into disputes with munitrayam guys there when we were losing nos in rayalaseema
पल्लव-देशः
Tatacharyas lost lot of sishyas in the 19th century since they lost the income from temple manyams in early 1800s (when Brits stopped varadan temple manyams from 1200+ villages and took over direct control of temple for a few decades). Tatacharyas were very active in sancharam till then. Those four decades led to them losing most of their sishyas
कॊङ्गु-प्रदेशः
Lots of v4 vdk sishyas in Kongu area were lost to tks.