Sri Devanathaswamy Temple at Tiruppadiripuliyur,Cuddalore is the center of the controversy.
The High Court of Madras has to make certain valid observations which should have been have known to the groups concerned.
This is a pictorial depiction of Thenkalai and Vadagalai Thiruman side by side with pointers to the differences. Thiruman is the caste or religious mark adorned on the forehead by the followers of vishnu. It reprsents the feet of the lord and his wife consort lakshmi. Apart from the menfolk wearing the centre thiruman this mark is used to brand the temples and places of worship. There are two subsects called Thenkalai (Southerners) Vadagalai (Northerners). (Photo credit: Wikipedia)
As one who hails from Srivilliputtur, the home of Andal and reasonably exposed to Vaishnavism,I am pained and hurt at this.
Earlier there have cases galore on which Vaishnavaite mark to use for Kanchi Varadharaja Perumal Temple.
This went on for years.
Are the learned scholars of both the sects aware that the other Religious Groups are laughing at us for this act?
Please do not quote Catholics, Protestants, Shia and Sunni.
We are Hindus.
Vedas are our Pramana.
We know that there was no Advaita , Visistadvaita or Dwaita in the Vedas.
It is a question of interpretation by the Acharayas who had taken into considerations the social conditions at the point of enunciating their Bhashyas.
It is a question of Perspectives.
All our perspectives need not converge.
Krishna does not advocate this divisions.
Why differentiate?
Does it not look silly when we worship a Cowherd and a Kshatriya, yet war amongst us, who belong to the same community?
The division of Vadakalai and Thenkalai does not have the sanction of the Vedas.
This act in the premises of Hayagriva, Lord of Wisdom?
When shall we grow?
Story:
Brokering peace between two warring sects of Vaishnavites, and disapproving the controversial practice of one sect closing doors of a famous temple in Cuddalore during a procession by the other sect, the Madras high court has said a true Vaishnavite does not cause pain to others.
“One who is a Vaishnava knows the pain of others, does good to others, does not let pride enter his mind, tolerates and praises the entire world, and does not say bad things about any one,” said Justice V Ramasubramanian, quoting from Nasinh Mehta’s rendition “Vaishnava Janato’.
The judge said doors of Devanatha Swamy Temple at Thiruvendipuram in Cuddalore, managed by Vadakalai sect of Vaishnavites, should not be closed when their counterparts in the Thenkalai sect take out Manavala Mamunigal procession on Sunday. He also asked police to ensure that the procession passes off peacefully.
The dispute is between Vadakalai and Thenkalai sects of Vaishnavites. Thenkalai sect takes out the deity of Manavala Mamunigal in a procession and chants Divya Prabandhams, after lighting camphor in front of Devanatha Swamy Temple. The Vadakalai sect wanted to close the doors of the main entrance to the temple at that time. After Hindu Religious & Chartable Endowments commissioner refused permission to close the temple, a petition was filed seeking permission to close the temple entrance and to restrain Thenkalai members from reciting Divya Prabandhams. Another petition was filed by Swami Govinda Ramanuja Dassar.
Justice Ramasubramanian said: “Even as per the Sastras, doors to the entrance of a temple constructed as per the Aagamas cannot be closed, except during fixed hours and except during certain inauspicious times. Therefore, the doors of the main entrance shall not be closed when the procession of the deity of Manavala Mamunigal is taken out.”
The judge asked the processionists not to light camphor when the deity passes through the temple, but said: “It is neither fair, not possible to prohibit the precisionists from chanting Divya Prabhandams and stopping for a few minutes in front of the temple, since it happens to be a public road. However, the processionists shall not obstruct the ingress and egress of devotees to the temple.”
‘I have taught you that which is the secret among secrets.
Are your doubts dispelled?
Are you clear in your Mind?
Now that you heard Me, think according to your disposition, choose what is Best for you and follow'( Chapter 18)
Hinduism prescribes many a Route to realize God.
1.The Path of Physical and Spiritual exercise, Raja Yoga,
2.The Jnana Yoga, The Path of Knowledge,
3.The Karma Yoga, The Path of Action , and
4.The path of Devotion, Bhakti Yoga.
Any of these may be followed.
It depends on one’s dispositions, Svabhava.
All the three Acharyas , Adi Shankara, Ramanuja and Madhvacharya take their premise from the three Mahavakyas,
‘Aham Brahma’ I Am Brahman, Reality.
‘Tat Tvam Asi’,You are That.
Soham Asmi ‘He is That.
Interpretations of these Acharyas differ.While Shankara advocates Non Dualism, Ramanuja, The Qualified Non Dualism and Madva Dualism.
I had an interesting discussion with Sri Abhinava Vidyatirtha Swamiji of Sri Sringeri Mutt, who is my Guru, about 40 years back.
I asked him that if The Veda is the Ultimate Authority, and if all the three Acharyas have taken the same three Mahavakyas to found their systems, why there is a difference in their conclusions?
He replied,
Acharyas know that the dispositions of the Individuals vary.
You will be able to follow things that suits your Nature.And as the Vedas say the Truth is One, but it is spoken of as Many’
(Ekam Sat Vipra bahudha vadanti)
Therefore the Acharyas have provided different approaches to reach God.
One may follow any of these.
There is no question of what is Right and What is Wrong.
That is left to reason, which is useless in Spiritual Development.
You follow what suits you and do not bother.
You are here to realize Brahman, not to prove One is Right and another is wrong”
Of these three approaches, Vaishnavism places importance on The Bhakti Yoga. The Path of Devotion.
The path of devotion is the total surrender to God.
Ramanuja systematized the Bhakti Yoga and popularised the Pancharatra system.
What is Pancharatra?
Pāñcarātra are VaishnavaSanskritAgamic texts.[1] Literally meaning five nights (pañca: five, rātra: nights),[2] the term Pancharatra has been variously interpreted.[3] The term has also been attributed to the Shatapatha Brahmana 12.6 wherein Narayana performed a sacrifice for five nights and became a transcendent and immanent being.[2][4] The Pancharatra Agamas constitute the most important texts of the Srivaishnava Sampradaya of Ramanuja.[4] The Pancharatra Agamas are composed of more than 200 texts;[3] with various suggested time periods of composition; including the 3rd century BC,[5] and a period between 600 AD to 850 AD.[3]
The Reality is both with and devoid of Attributes. Nirguna Brahman and Saguna Brahman
To realize the Nirguna Brahman, one has to go through the Saguna Aradhana.
This Saguna Aradhana is systematised for the Vaishnavites in the Pancharatra.
This is practiced by the Thengaliyar Sect in South India.
While total surrender to God is enough for the Thengalai Traditions, the Vadagalai traditions state that Effort for Realization(through His Grace, in the form of Guru) is also essential
Now onto Pancharatra.
Purusha is the Cosmic Being and the Purusha Sooktham describes the Evolution of the Universe.
The Narayana Sooktam is about Narayana, the Manifestation of the Purusha.
Vishnu Sooktam is about the manifestation of Vishnu, in his incarnation, which changes in every Aeon, as the Protector.( Vishnu is from the word, Jishnu , the one who supports)
In the Pancharatra, Vasudeva( The Dwadasa nama of Lord Narayana),
“Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Sankarshana comesPradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.’
This aspect is that of the Apara Vasudeva, creating and simplifying things for the Devotees .
Avatara Manifestation
Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the Pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.
Antaryamin Manifestation
The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.’
This approach does not really alter the essentials of the Vedas or the Attributes of the Reality.
Look at the word used,
‘Vyuha’ Strategy.
This is a strategy to realise God hood or reach the feet of the Lord.
Six Aspects of Surrender.
Surrender to god is one of the core teachings of Pancharatra. The six aspects are explained below in brief:
i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.
ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).
iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.
iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.
v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.
vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).
Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:
Thus the order of the limbs given in Lakshmi Tantra is: Anukūlya Samkalpam, Prātikūlya Varjanam, Mahā Viṣvāsam, Goptṛtva VaraNam, Atma Nikshepam, and kArpaNyam. In Ahribudhnya Samhitā, the order given is: Atma Nikshepam or Nyāsam, KārpaNyam, Mahā Viṣvāsam, Goptṛtvam, Prātikūlya Varjanam, and Anukūlya Sampakpam. Svāmi Deṣikan has addressed these confusions in his Nyāsa VimSati (Slokam 12), and concludes that those who know Prapatti Sāstra well agree that there are five anga-s to Prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of Prapatti really say the same thing in the end (sarva vākya eka kaNThyam).
Atma Nikshepam or nyāsam is considered the main ingredient of Prapatti – the conviction that one’s own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one’s own protection or the benefits from any actions to Him. The other five are then the limbs for Nyāsa, that are of equal importance as conveyed to us by Svāmi Deṣikan. Thus, for performing surrender or Atma Nikshepa or Nyāsam, one needs absolute humility (KārpaNyam), Anukūlya Samkaplam, Prātikūlya Varjanam,
Take minute quantities of water(just sufficient to soak one grain of black gram) three
times in the right hand and take it with the following manthra.
1.Om Achyuthaya nama 2,Om Ananthaya nama 3.Om Govindaya nama
Then
Touch with thumb both cheeks saying kesava –Narayana
Touch with ring finger both eyes saying Madhava –govinda
Touch with the first finger both sides of nose saying Vishno-Madhusoodana
Touch with little finger both ears saying Trivikrama-Vamana
Touch with the middle finger both shoulders saying Sreedhara-Hrishi kesa
Touch with all fingers the belly button saying Padmanabha
Touch with all fingers the head saying Damodara
2.Ganapathi dyanam* Recite the following manthra slowly hitting the forehead with both fists together.:-
Shuklambaradharam Vishnum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.
*This prayer is not recited by Vaishnavas. They are requested to go to the next section.
3.Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and recite the
following Manthra:-
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om , Om.
Sankalpam
Keep the right palm inside the left palm and keep the palms on the right thigh and
recite the following manthra:-
Mamo partha samastha duritha kshaya dwara, Sri Parameshwara preethyartham*,
pratha sandhyam upasishye (for madhyannikam instead tell” madhyaynikam karishye
“and for evening sandhya vandhanam tell “sayam sandhyam upasishye”)
*Vaishnavas may instead tell “shri bhagavadaagnaayaa shriimannaaraayana priityartham
“
5.Marjanam
Sri kesavaya nama (write OM in water with the ring finger)
Recite the following ten manthras. While reciting the first seven sprinkle water on the
head, while reciting the eighth touch the feet, nine again sprinkle on the head and
complete by reciting the tenth with Take little water on your right palm and throw around
your head in clockwise direction like pradakshinam Aapo hishta mayo bhuva (1), thana oorje dadha thana (2), Mahe ranaaya chakshase (3),
Yova shiva thamo rasa (4) Thasya bhajaya thehana (5) usatheeriva mathara (6) Thasma
aranga mamava (7) Yasya kshayaya jinwadha (8), Aapo janayadha jana (9) Om
bhorbuvassuva (10)
6.Praasanam
Take in the hand small quantity of water in the palm (just sufficient to immerse one
grain) recites the following manthra and drink it while telling “swaha”.
Morning (pratha sandhya)
For Rig Vedis and Yajur vedis
Sooryascha ma manyuscha manyu patayascha manyukruthebhya.
Paapebhyo rakshantham
Yad rathrya papa ma karsham Manasa vacha hasthabhyam padbhyam udarena sisnaa
Rathri sthadha valumbathu
Yad kincha duritham mayi
Idham aham mam amrutha yonau
Soorya jyothishi juhomi swaha
For Sama vedis
Ahascha maa adithyascha punathu swaha
Noon (madhyahnika)
Aapa punanthu prithweem, prithwee pootha punathu maam
Punanthu brahmanaspathir brahma pootha punathu maam
Yad uchishta mabhojyam yadhwa ducharitham mama Sarvam punanthu mamopa asatham cha prathigraham swaha
Evening (sayam sandhya)
For Yajur and Rik Vedis
Agnischa ma manyuscha manyu pathayascha manyu kruthebhya
Papebhyo rakshantham
Yadahna papama karsham
Manasa vaacha hasthabhyam
Padbhyam udarena sisna
Ahasthada valumbathu
Yad kinchid duritham mayi
Idamaham maam amrutha yonau
Sathye jyothishi juhomi swaha
For Sama Vedis
Rathrischa ma varunascha punathu swaha.
7.Achamanam
use the same manthras and action as given in “1” above
8.Punar marjanam
Recite the following fourteen manthras. While reciting the first eleven-sprinkle water on
the head, while reciting the twelfth touch the feet, thirteen again sprinkle on the head and
complete by reciting the fourteenth with Take little water on your right palm and throw
around your head in clockwise direction like pradakshinam Dadhi kravinno akarisham (1) Jishno raswasya vajina (2) surabhino mukha karaath
(3) Prana ayugumshi tharishath (4) Aapo hishta mayo bhuva (5), Thana oorje dadha
Thana (6), Mahe ranaaya chakshase (7), Yova shiva thamo rasa (8) Thasya bhajaya
thehana (9) usatheeriva mathara (10) Thasma aranga mamava (11) Yasya kshayaya
jinwadha (12), Aapo janayadha jana (13) Om bhorbuvassuva (14)
Some Rik vedis after doing this punar marjanam recite the following manthra with little
water in hand, smell the water and pour it in southwesterly direction
Ruthancha sathyancha thapasodyadha thadho rathri jayatha thada samudhro arnavaa
Samudhradarnavaa dadhi samvadvaro ajayatha.
Aho rathraani vidhathat viswasya mishadho vasi.
Soorya chandrama sow dhatha yadha poorva magalpayath.
Divancha prithweem santharishmatho Suva.
9.Argya pradhanam
Join both hands together and take hand full of water taking care not to join both thumbs
with other fingers (facing east during Pratha Sandhya, facing north during Madyannikam,
and facing west during Sayam Sandhya) repeat the following manthra and pour it, thrice
during pratha sandhya, twice during Madhyannikam and twice during Sayam sandhya: –
Om Bhorbuvassuva. Tatsa vithur varenyam bhargo devasya deemahi. Dhiyo yona
prachodayath
Rik vedis in all the three times offer three argyas always standing,
.
10.Prayaschitha Argyam
Do Pranayama (refer s. no. 3 above)
Then offer one more Argyam in a similar fashion as above. This is a Prayaschitha
(atonement) for doing the argya pradhanam late. Take small quantity of water in the right
hand and rotate it above ones own head saying (this is called Athma parishechanam)
Om Bhorbuvassuva
Rik and sama Vedis use a different manthra for this prayachithargyam:-
Morning (pratha sandhya)
Om yadathya gacha vruthrahan. Udayaa abhisoorya sarvaan dathindra they vache.
Noon (madyannikam)
Om uthkedthbhi sruthamagam vrushabham naryabasim
Astharameshi soorya
Evening (sayam sandhya)
Om na thasya maya yachana
Ripureeseetha marthya yo agnaye dathacha havyadathaye(Rik vedis end it as
havyadathibhi)
11.Ikyaanusandhanam
With both hands touch the middle of the chest . close the eyes , meditate and
chant
Asaavadhityo brahma. Brahamaivahamasmi
Then do Achamanam,
12.Deva Tharpanam
Sit facing east during pratha sandhya, facing north during madhyannikam, and
facing east during sayam sandhya , take water in the hand and pour it out through its tips
after each manthra .Take care to take water separately each time.
Aadithyam tharpayami
Somam tharpayami
Angarakam tharpayami
Budham tharpayami
Brahaspathim tharpayami
Shukram tharpayami
Sanaiswaram tharpayami
Rahum tharpayami
Kethum tharpayami
Kesavam tharpayami
Narayanam tharpayami
Madhavam tharpayami
Govindam tharpayami
Vishnum tharpayami
Madhusoodhanam tharpayami
Trivikramam tharpayami
Vamanam tharpayami
Sreedharam tharpayami
Hrishikesam tharpayami
Padmanabham tharpayami
Damodharam tharpayami
Then do aachamanam
Thus ends the first part of Sandhya vandana
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