DOCSLIB.ORG

Alvars and Their Celestial Songs

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Alvars and Their Celestial Songs ĀĻVĀR SAINTS AND THEIR CELESTIAL SONGS. N.Rajagopalan I.R.A.S. (Rtd.) Ex-Financial Advisor, (I.R.). Published by N. Rajagopalan Apt.2-A, ‘SRINIDHI’, T.37 A & B, 16 th Cross Street, Besantnagar, Chennai – 600090. i Front Cover Image: Sri Ranganātha and Sri Ranga Nāchiār at Srirangam Temple. Back Cover Image: Sri NammāĮvār at ĀĮvār Tirunagari. Front Inside Cover Image: All twelve ĀĮvārs and Kumudha-Valli Nāchiār. Back Inside Cover Image: ‘ĀĮvārs’ Sannidhi at Richmond Hindu Temple, Toronto, Canada. ISBN 81-9012873-6. First Edition – 2015. Printed & Processed by: Vibhgyar Graphix Price: For Sales enquiries: Tele. 91 44 24915326. Email: [email protected]. ii Dedicated to the memory of my parents Sri T.R. Narasimhachariar And Smt. N. Jayalakshmi iii Abbreviations used in the Book Jitante Stotram J.S. Tiruvāimoļi T.V.M. Stotra Ratnam S.R. MudhalTiruvandādhi M.T. IrandāmTiruvandādhi I.T. NārāyanaUpanişad N.Up. MunrāmTiruvandādhi Mu.T. MahānārāyanaUpanişad Ma.Na.Up. Tiruneduntāndakam T.N.T. PuruşaSūktham P.S. PeriaTirumoļi P.T.M. VishnuSūktham V.S. Nānmukan Tiruvandādhi N.M.T./N.T. BrihadāranyaUpanişad Br.Up. Tirucchandaviruttam T.V.C. ĀchāryaHrudayam A.H. Tiruviruttam T.V. SriVachanaBhushanam S.V.B. PeriaTiruvandādhi P.T. SriVaradarājastavam S.V,Sta. PerumālTirumoļi PML.T.M. Harivamsam Ha.Vam. PeriāļvārTirumoļi P.A.T.M. SriRangarājastavan Pur.Sat. S.R.S.P.S./Pu.S. UpadesaRattinamālai U.R.M. SrimadVālmiki RāmānusaNūtrandādhi R.N. Rāmāyanam S.V.R/S.R. NācchiārTirumoļi N.T.M. Mahābhāratham Mah.Ba. TirumālaiTiruppalliyezhuchi T.M.T.P. Mukundamālai M.M. UpadesaRattinamālai U.R.M. SiriaTirumadal S.T.M. VishnuPurānam V.P. YajurVeda Ya.Ved. T.Up. Godāstuti G.S. TaiitriyaUpanişad Tait.Up./ MundakaUpanişad M.U. Vishnudharmam V.D. ChāndogyaUpanişad Ch.Up. SriRangarājastavam Brahmavalli Br.Va. UttaraSatakam S.R.S.U.S. AdhikāraSangraham A.S. SrimadBhāgavatham S.Bha. DēhaleesaBhagavad GitaStuti B.G. D.S. Dramidopanişad TātparyaRatnāvali Dr.Ta.Ra. iv TABLE OF CONTENTS. 1. 1-22 2. ĀļvārsandtheoriginofDivyaPrabhandam 23-40 3. MudhalĀļvārs–Poygai,Putatt,andPey 41-64 4. TirumaļisaiĀļvār 65-106 5. Nammāļvār 107-122 6. MadhurakaviĀļvār 123-144 7. KulasekharaĀļvār 145-168 8. Periāļvār 169-224 9. Āndāl 225-258 10. TondaradippodiĀļvār 259-278 11. TiruppānĀļvār 279-348 TirumangaiĀļvār 12. 349-359 ContributionofĀļvārstoSrivaishnava SampradāyaandViśiştādvaitaSiddhānta v Foreword TheSrivaishnavatraditionholdsontotheSanskritVedasand theNalayiraDivyaPrabandhamknownasDravidaVedam as the two authorities (Pramanam) for establishing the Siddhanta.AlltheAcharyasinthelineagewererigorously trainedandproficientinboththescripturesknownasthe UbhayaVedanta.ThetwoVedasareliketwoeyesthatenable us to get a whole, panoramic view of the Tatva, Hita and notPurusharta. created byThe anyonemajor butdifferences the Nalayirabetween Divyathe Prabandhamtwobegin with their origin. The Vedas are ‘Apourusham’, meaning namelyhasthe glorythe Karmaofassociation Kandam withand the sacredGnana tongueKandam.of Thethe formerAzhwar containsaints. Thevarious Vedas prescriptions are vast and for contain day to daytwo living,parts ritualsandceremonieswhilethelatterpart,theUpanishads Yogicareexclusive vision ofVedanta. the Seers.TheversesoftheAzhwarsaintsare pure,distilledexperienceoftheAlmightyflowingfromthe The Tamizh verses are melodious, magical and enable us topeepintotherapturousfloodofemotioninthehearts of these mystics. The Azhwars themselves spoke of their verses in words filled with awestruck joy and declared that the Almighty too was enamoured with their songs. “EmpirrakkuThondaradipodi iniyavare” Azhwar’s islast just verse one ofexample. Thirumalai When where the he pronounced that his work was sweet to the Lord MudalAzhwarsspoke,theLordstoodamidstthemeagerto soakintheadoration;hefollowedThirumazhisaiAzhwar captivatedbyhisverses;hebeggedNammazhwartoconfer hisversesofadulationonhisArchaforms.UnliketheVedas whichthe inexorableissuecommands compulsionsand ofspeak life. crypticallytheAzhwars appealtouswithanunderstandingofhumannatureand vi that too only the males among them. The hymns of the TheVedascanbetaughtonlytoaselectfew,theBrahmins, Azhwar’s are open to all who have the desire to learn. The Azhwar saints condensed the substance of the vast, inscrutable, tough Srutis into nectar like classic Tamizh verseswhichpackthewisdomofallscripturesintothem. NalayiraTheDravida DivyaVeda PrabandhamisIntamizh, Sentamizhin his Tamizhand Gnanatamizh.composition Swami Desikan has summarized the importance of the PrabhandaSaaramVerse18thus. aayndeduttu Andamila aarana naalagi ninra adan karuttai azhwargal Seyya tamizhal arul seyda vagay togayyum sindamal Sandamigu tamizhmarayon toopul tonrum vedantaguru ulagankalvaazhavenru mozhinda prabhanda saaram Sindayinal anudinamum sindiporkku semamadam thirumaltankarunayale. Interestingly Swami Desikan’s Tamizh works collectively knownasDesikaPrabandhamconsistsof24compositions equalingthetotalnumberofworksintheNalayiram.The Vedantacharya whose scholarship“Sandamigu in the tamizhmarayon” Ubhaya Vedanta. was legendary, reveals his partiality towards the Tamizh Vedasbydeclaringhimselfa IntheVedicwayoflifeitiscustomarytointroduceoneself stating the Gothram, Veda branch to which the family belongs as in ‘Bharadhwaja Gothram yajus saka adhyayi’. Swamisums hisDesikan, devotionproudly to theproclaims Nalayira himself,Divya Prabandham.asbelonging Histo thePrabhandaclanof chantersSaram is ofa richthe Tamizhtribute Vedas.to the divineThisdeclaration hymns of captures the uniqueness of each of the Prabhandhams, the thesaintswhereintheVedantacharyawithusualbrilliance livesofthesaintswhosangthem,thenumberofversesin vii eachwork.Allthisisachievedwithintheeighteenverses whichcanbeeasilystoredinmemory. TheAcharyawasaprolificwriterandhasleftbehindawide rangeofworksinSanskrit,Tamizh,PrakritandManipravala. He is perhaps the first in the Guru Paramparai to have beforewritten himin theincludingDravida Ramanuja).language. The(Though parallelthere qualityare ofa fewthe verses like Tanians to Prabhandas attributed to Acharyas compositions in both Sanskrit and Tamizh is striking and isthedelightofscholars.ThebeautyofhisSanskritcanbe compared to the Stotras of Koorathazhwan and Parasara Bhattar while the sweetness of his rich Tamizh verses makesin eachus ofwonder the languagesifthepoetry seemsisthat to addofthe toMudal the felicityAzhwars of expressionor Thirumazhisai in the other.piran. EveryThe Vedantacharya’s one of his compositions, scholarship as short as a Nyasa Dasakam or long as Paduka Sahasram Prabhandaflowfromcontemplation Saram, the Acharyaofthe issuesdivine, a arecommandsurcharged repeatingwith emotionandtaketheformofUpadesaforourwelfare.Inhis The crux of the edict issued by him is “Studying the Nalayira Divyaittwice, Prabandhamwiththeintention shouldof bedrilling a lifetimethe preoccupation”messageintous.. “Eththisayum vazha ivar padi vaitta nalayiramum engal vaazhve!” “Tuyya tamizh irubattu nangin pattin togai nalayiramum adiyongal vaazhve!” All the Acharyas in the illustrious Guru parampara have, depths of the Arulicheyal. Acharya Nathamuni the foremost like Swami Desikan, reveled in the boundless, mystical fascinated by the melody of the verses and is credited to intheAcharyaParamparaiafterSwamiNammazhwar,was have brought back the hymns which were lost over time by Yogic contemplation. The classification of the twenty fourprabhandasintofourpartsviii astheyareusedtodaywas ceremonialdonebyNathamuni. recital of ThiruvaimozhiWhatSageVyasa starteddid byto Thirumangaipreservethe VedaswasdonebythisAcharyatotheTamizhVedas.The AzhwaratSriRangamwasrevivedandexpandedtoinclude thesetheworks versesof allareAzhwars not only bychaste,Nathamuni. classic TamizhTheNalayiram but are wasIsai alsotunedtobesungintheLord’spresencewithtalamas orraayirattulTamizhtoo! Itippattum’wasthe thatmelody charmedofthe Nathamuni.decad‘Aaravamude’ Anecdotes which ends with the line ‘Kuzhalin maliyach chonna in the commentaries speak of the ecstatic anubhavam of Sri Alavandar, Thirumalai Nambi, Embar, Anantazhwan, Koorathazhwan, Bhattar, Nanjeeyar while dwelling on the versesBhagavadofthe RamanujaAzhwar issaints. revered as the Thirupavai Jeer as he revived the ceremonial chanting of Nalayiram in temple chantedThiruppavaiwithoutfailduringBhiksha.Ramanuja Bhattar.worship “Eendraandthe mudalartofthe tai sadagopanAraiyars.He moympalwashailed valarttaasthe idaththaifostermother iramanusan”toNammazhwar’s. The AcharyaThiruvaimozhi breathedby Parasaralife into Ramanuja’sthe Tamizh abilityVedas byto initiatingreconcile the VyakhyanaBheda, Abheda tradition and withPillan’sAarayirappadicommentarytoThiruvaimozhi. PerumalGhataka Nayanarshrutis canin his be Acharya directly Hrudayam traced to “Bhashyakarar the profound iduunderstanding kondu ofsutra Thiruvaimozhi vakyangal says Azhagiyaorungaviduvar” Manavala. of Ramanuja’s admiration and understanding of the verses ThiruvarangathAmudanar’sRamanujaNootrandadispeaks “Pantarum maran pasuntamizh aanandam pai madamaiof the Azhwars’ vindida particularly engal iramanusa Thiruvaimozhi muni in vezham” glowing, “Thiruvaimozhiyinwords. innisai mannum idantarum …. Pukku nirkum ramanusan” this adoration. are a few verses which capture ix a thorough study and uninterrupted contemplation of the ThusDivyawe Prabandhamlearnfrom theis thelives surestandworks meansof ourof understandingAcharyasthat the Sidhanta. It is an enriching mystical experience and a medicineforallthatailsusinworldlylife.Theseworksare inboth small Marundu amounts and as Virundu. long as
Load more

Recommended publications
  • Paper Code: Dttm C205 Tourism in West Bengal Semester
    HAND OUT FOR UGC NSQF SPONSORED ONE YEAR DILPOMA IN TRAVEL & TORUISM MANAGEMENT PAPER CODE: DTTM C205 TOURISM IN WEST BENGAL SEMESTER: SECOND PREPARED BY MD ABU BARKAT ALI UNIT-I: 1.TOURISM IN WEST BENGAL: AN OVERVIEW Evolution of Tourism Department The Department of Tourism was set up in 1959. The attention to the development of tourist facilities was given from the 3 Plan Period onwards, Early in 1950 the executive part of tourism organization came into being with the appointment of a Tourist Development Officer. He was assisted by some of the existing staff of Home (Transport) Department. In 1960-61 the Assistant Secretary of the Home (Transport) Department was made Director of Tourism ex-officio and a few posts of assistants were created. Subsequently, the Secretary of Home (Transport) Department became the ex-officio Director of Tourism. Two Regional Tourist Offices - one for the five North Bengal districts i.e., Darjeeling, Jalpaiguri, Cooch Behar, West Dinajpur and Maida with headquarters at Darjeeling and the other for the remaining districts of the State with headquarters at Kolkata were also set up. The Regional Office at KolKata started functioning on 2nd September, 1961. The Regional Office in Darjeeling was started on 1st May, 1962 by taking over the existing Tourist Bureau of the Govt. of India at Darjeeling. The tourism wing of the Home (Transport) Department was transferred to the Development Department on 1st September, 1962. Development. Commissioner then became the ex-officio Director of Tourism. Subsequently, in view of the increasing activities of tourism organization it was transformed into a full-fledged Tourism Department, though the Secretary of the Forest Department functioned as the Secretary, Tourism Department.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • Lord Shiva in Varanasi Visual Processes and the Representation
    OWE WIKSTRÖM Darsan (to See) Lord Shiva in Varanasi Visual Processes and the Representation of God by Seven Ricksha-Drivers Introduction In spite of its effort to be transculturally relevant, the psychology of relig- ion is quite ethno- or rather Western-centric. This becomes very clear when one tries to "translate" Indian folk religiosity into concepts taken from mainline theories; i.e. social, cognitive or psychoanalytical psychology of religion. Not only do the norms and values differ, but the very ontological assumptions underlying the categories in which the researcher understand differs fundamentally from the internal Hindu anthropological and epis- temiological apriori. For example, their words of the psyche include contex- tuality, from time to space, to ethics to groups. The subtle interrelatedness of the divine, spiritual and the mundane is obvious (Geertz 1973). It in- cludes the flows and exchanges of substances within and between persons with minimal outer bondaries. The psychological makeup of persons in societies so civilizationally dif- ferent as India is embedded in fundamentally distinct principles of these cultures and the social patterns and child rearing that these principles shape (Marsella et al 1985). Therefore it is clear that a western scholar and an Indian devotee are quite different, not only simply that they see things differently, coming from varied cultures, but that the very inner emotional- cognitive makeup is culturally constructed in different ways (Roland 1989). Of course this will "disturb" the interaction between interviewer and in- terviewee, the scholar and the pious man. In order to understand the psy- chological dynamics in folk religiosity, I think that the researcher has to re- examine and be aware of the way he uses the theoretical models in cross- cultural psychological hermeneutics.
    [Show full text]
  • Bread Review 2007-08.Cdr
    earc es h, E R d ic u s c a a t B i o n A B R E A D n d y t D e e i v c e o l S o t p m n e BREAD REVIEW 2007-08 BASIC RESEARCH, EDUCATION AND DEVELOPMENT (BREAD) SOCIETY earc es h, E R d ic u s c a a t B i o n A B R E A D n d y t D e e i v c BREAD REVIEW 2007-08 e o l S o t p m n e FROM THE SECRETARY'S DESK Dear Sir / Madam, BREAD Society's mission is to provide financial assistance to bright indigent students to pursue higher education till they attain their maximum potential while simultaneously inculcating good values among them. It also administers the donors' funds efficiently passing on every rupee of the donation to the scholar. BREAD Society has adopted its present methodology to identify the bright underprivileged students in 2003-04. Our experience over the past five years has made us refine our systems to ensure that we reach out to the most deserving students even in the most remote areas of the state. Our latest initiative in this regard is to try to get the BREAD Poster displayed in the Notice Boards of all the 1450 government and government aided institutions of higher education in Andhra Pradesh by mailing A-4 size colour posters to all the Principals. The abundant human resource wealth lying dormant, mostly in the remote rural areas of the countryside, can be unearthed to create a real knowledge based society at a nominal cost.
    [Show full text]
  • 'Mysticism' of the Alvars
    Theological Studies Faculty Works Theological Studies 2010 Engendering the ‘Mysticism’ of the Alvars Tracy Tiemeier Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Religion Commons Recommended Citation Tracy Sayuki Tiemeier, Engendering the ‘Mysticism’ of the Ālvārs, The Journal of Hindu Studies, Volume 3, Issue 3, October 2010, Pages 337–353, doi: 10.1093/jhs/hiq027 This Book Review is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. The Journal of Hindu Studies 2010;3:337–353 Doi: 10.1093/jhs/hiq027 Advance Access Publication 13 September 2010 Engendering the ‘Mysticism’ of the Ālvārs Tracy Sayuki Tiemeier Abstract: This essay explores the relationship between gender, power, and mysticism through an examination of the Tamil Vaiṣṇava Ālvārs and how two scholars, Friedhelm Hardy and S.M. Srinivasa Chari, interrelate Ālvār mysticism, female voice, and the one female Ālvār, Āṇṭāḷ. Although both Hardy and Chari define Ālvār mysticism through female voice and uphold Āṇṭāḷ as mystic par excellence, they miss important nuances of Āṇṭāḷ’s poetry that radicalise female voice and frustrate gendered expectations. Āṇṭāḷ’s mysticism proves to be socially and theologically subversive, laying claim to authority even over the divine. In her gendered genealogy of Christian mysticism, Grace Jantzen shows how the definition and delimitation of mysticism is inexorably connected with power and gender.
    [Show full text]
  • I Year Dkh11 : History of Tamilnadu Upto 1967 A.D
    M.A. HISTORY - I YEAR DKH11 : HISTORY OF TAMILNADU UPTO 1967 A.D. SYLLABUS Unit - I Introduction : Influence of Geography and Topography on the History of Tamil Nadu - Sources of Tamil Nadu History - Races and Tribes - Pre-history of Tamil Nadu. SangamPeriod : Chronology of the Sangam - Early Pandyas – Administration, Economy, Trade and Commerce - Society - Religion - Art and Architecture. Unit - II The Kalabhras - The Early Pallavas, Origin - First Pandyan Empire - Later PallavasMahendravarma and Narasimhavarman, Pallava’s Administration, Society, Religion, Literature, Art and Architecture. The CholaEmpire : The Imperial Cholas and the Chalukya Cholas, Administration, Society, Education and Literature. Second PandyanEmpire : Political History, Administration, Social Life, Art and Architecture. Unit - III Madurai Sultanate - Tamil Nadu under Vijayanagar Ruler : Administration and Society, Economy, Trade and Commerce, Religion, Art and Architecture - Battle of Talikota 1565 - Kumarakampana’s expedition to Tamil Nadu. Nayakas of Madurai - ViswanathaNayak, MuthuVirappaNayak, TirumalaNayak, Mangammal, Meenakshi. Nayakas of Tanjore :SevappaNayak, RaghunathaNayak, VijayaRaghavaNayak. Nayak of Jingi : VaiyappaTubakiKrishnappa, Krishnappa I, Krishnappa II, Nayak Administration, Life of the people - Culture, Art and Architecture. The Setupatis of Ramanathapuram - Marathas of Tanjore - Ekoji, Serfoji, Tukoji, Serfoji II, Sivaji III - The Europeans in Tamil Nadu. Unit - IV Tamil Nadu under the Nawabs of Arcot - The Carnatic Wars, Administration under the Nawabs - The Mysoreans in Tamil Nadu - The Poligari System - The South Indian Rebellion - The Vellore Mutini- The Land Revenue Administration and Famine Policy - Education under the Company - Growth of Language and Literature in 19th and 20th centuries - Organization of Judiciary - Self Respect Movement. Unit - V Tamil Nadu in Freedom Struggle - Tamil Nadu under Rajaji and Kamaraj - Growth of Education - Anti Hindi & Agitation.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Is the Gaudiya Vaishnava Sampradaya Connected to the Madhva Line?
    Is the Gaudiya Vaishnava sampradaya connected to the Madhva line? Is the Gaudiya Vaishnava sampradaya connected to the Madhva line? – Jagadananda Das – The relationship of the Madhva-sampradaya to the Gaudiya Vaishnavas is one that has been sensitive for more than 200 years. Not only did it rear its head in the time of Baladeva Vidyabhushan, when the legitimacy of the Gaudiyas was challenged in Jaipur, but repeatedly since then. Bhaktivinoda Thakur wrote in his 1892 work Mahaprabhura siksha that those who reject this connection are “the greatest enemies of Sri Krishna Chaitanya’s family of followers.” In subsequent years, nearly every scholar of Bengal Vaishnavism has cast his doubts on this connection including S. K. De, Surendranath Dasgupta, Sundarananda Vidyavinoda, Friedhelm Hardy and others. The degree to which these various authors reject this connection is different. According to Gaudiya tradition, Madhavendra Puri appeared in the 14th century. He was a guru of the Brahma or Madhva-sampradaya, one of the four (Brahma, Sri, Rudra and Sanaka) legitimate Vaishnava lineages of the Kali Yuga. Madhavendra’s disciple Isvara Puri took Sri Krishna Chaitanya as his disciple. The followers of Sri Chaitanya are thus members of the Madhva line. The authoritative sources for this identification with the Madhva lineage are principally four: Kavi Karnapura’s Gaura-ganoddesa-dipika (1576), the writings of Gopala Guru Goswami from around the same time, Baladeva’s Prameya-ratnavali from the late 18th century, and anothe late 18th century work, Narahari’s
    [Show full text]
  • Kashmir Shaivism Pdf
    Kashmir shaivism pdf Continue Trident (trishalabija mashalam), symbol and Yantra Parama Shiva, representing the triadic energies of the supreme goddess Para, Para-apara and Apara Sakti. Part of a series onShaivism DeitiesParamashiva(Supreme being) Shiva Sadasiva Bhairava Rudra Virabhadra Shakti Durga Kali Parvati Sati Ganesha Murugan Sastha Shiva forms Others Scriptures and texts Vedas Upanishads (Svetasvatara) Agamas and Tantras Shivasutras Tirumurai Vachanas Philosophy Three Components Pati Pashu Pasam Three bondages Anava Karma Maya 36 Tattvas Yoga Satkaryavada Abhasavada Svatantrya Aham Practices Vibhuti Rudraksha Panchakshara Bilva Maha Shivaratri Yamas-Niyamas Guru-Linga-Jangam Schools Adi Margam Pashupata Kalamukha Kapalika Mantra Margam Saiddhantika Siddhantism Non - Saiddhantika Kashmir Shaivism Pratyabhijna Vama Dakshina Kaula: Trika-Yamala- Kubjika-Netra Others Nath Inchegeri Veerashaiva/Lingayatism Siddharism Sroutaism Aghori Indonesian Scholars Lakulisha Abhinavagupta Vasugupta Utpaladeva Nayanars Meykandar Nirartha Basava Sharana Srikantha Appayya Navnath Related Nandi Tantrism Bhakti Jyotirlinga Shiva Temples vte Part of a series onShaktism Deities Adi Parashakti (Supreme) Shiva-Shakti Parvati Durga Mahavidya Kali Lalita Matrikas Lakshmi Saraswati Gandheswari Scriptures and texts Tantras Vedas Shakta Upanishads Devi Sita Tripura Devi Bhagavatam Devi Mahatmyam Lalita Sahasranama Kalika Purana Saundarya Lahari Abhirami Anthadhi Schools Vidya margam Vamachara Dakshinachara Kula margam Srikulam Kalikulam Trika Kubjikamata Scientists Bhaskararaya Krishnananda Agamawagisha Ramprasad Sen Ramakrishna Abhirami Bhattar practices yoga Yoni Kundalini Panchamakara Tantra Yantra Festivals and temples Navaratri Durga Puja Lakshmi Puja Puja Saraswati Puj more precisely, Trika Shaivism refers to the non-dual tradition of the ziva-Sakta Tantra, which originated sometime after 850 AD. The defining features of The Trika tradition are its idealistic and monistic philosophical system Pratyabhija (Recognition), founded by Utpaladeva (c.
    [Show full text]
  • HYMNS of the ALVARS HYMNS of the ALVARS in PRAISE of in PRAISE of LORD SRINIVASA LORD SRINIVASA - R.Ramanujachari
    HYMNS OF THE ALVARS HYMNS OF THE ALVARS IN PRAISE OF IN PRAISE OF LORD SRINIVASA LORD SRINIVASA - R.Ramanujachari Edited with translation R.Ramanujachari Published by Executive Officer Tirumala Tirupati Devasthanams Tirumala Tirupati Devasthanams, Tirupati. Tirupati 2012 FOREWORD HYMNS OF THE ALVARS IN PRAISE OF LORD The Riks in Vedas are called Hymns. They are holy stotras, SRINIVASA discriptions and prayers done by great Rishis. In devotional lit- erature, in general, the entreaties intended to Divine entities are treated as hymns. Hence hymn is a sacred lyric that can be chanted and sung in adoration, ardour and honour. Edited with translation and notes by In this context, the blissful expressions and experiences of Alvars in poetic form are entitled as Hymns. The Alvars are great ardent R. RAMANUJACHARI devotees and scholars and are responsible for spread of the Vaishnava cult. As a matter of fact the origin of chanting of Vaishnava Divya prabandham in temples was owned by the Alvars. The Alvars are T.T.D. Religious Publications Series No: twelve in number. The poems writen by them are called ‘pasuras’ in Tamil language in praise of Vishnu, Vaishnava temples and associated ©All Rights Reserved sacred Tirthas. There are 4000 pasuras produced by the Alvars and they constitute Vaishnava literature, otherwise called ‘Nalayira Divya Prabandham’ and popularly respected as ‘Dravida Vedam’. The Alvars belonged to different castes and most of them visited First Edition: 2012 famous Vaishnava temples in South India including Venkatachalam. The selected hymns in this book are all in praise of Lord Srinivasa Copies: shining in Vengadam known as Seshadri, the holy spot where one is to render service to the Lord.
    [Show full text]
  • 5. Sampradaya Parisuddhi
    sadagopan.org C O N T E N T S Introduction 1 Comments 5 What is Sampradaaya Parisuddhi? --- Topics 1 - 10 7 - 16 Path traveled by Sath Sampradaayam --- Topics 11 - 21 17- 25 sadagopan.org sadagopan.org sadagopan.org Aachaaraya Paramparai beyond ALavandhaar --- Topic 22 26 - 31 Meanings of Thirumanthiram --- Topics 23 - 32 32 - 38 Meanings of Dhvayam --- Topics 33 - 39 39 - 42 Prapatthi for mOksham --- Topics 40 - 44 43 - 44 Meanings of Charama SlOkam --- Topics 45 - 52 45 - 50 Summary 51 sadagopan.org Svami Desikan - Vyayamangalasasanamat kanchi . ïI>. ïImte ingmaNtmhadeizkay nm> . ïIs<àdaypirzuiÏ>. ( ïI ingmaNtmhadeizkErnug&hItm! ) ! smfpfrtay paiCtfti (! nikmanft mhaEtSik[f `RqiyT) SWAMY DESIKAN’S SRI SAMPRADAYA PARISUDDHI ïIman! ve»qnawayR> kivtaikRkkesrI, vedaNtacayRvyaeR me siÚxÄa< sda ùid. srImAn venkaTanAthAryah kavitArkikakesari | sadagopan.org sadagopan.org sadagopan.org vedAntAcAryavaryO me sannidhattAm sada hrudi || **** INTRODUCTION SampradhAya Parisuddhi is the first among Amrutha Ranjani RahasyangaL. Our blemishless SampradhAyam (SrI SampradhAyam) is known otherwise as SadAchArya SampradhAyam. It commences with our Lord, Sriman NaarAyaNan and continues onto today’s AchAryAs (prakrutham AchAryAs). It is totally free of any blemish and this ChillaRai Rahasyam deals with the blemishless nature of this Parama Vaidhika SampradhAyam. adiyEn is largely basing my commentaries on the excellent VyAkhyAnam by Vaikunta Vaasi Oppiliappan Koil Sri Srirama DesikAcchAr Swamy, my Maanaseeka guru from childhood. As always at the beginning
    [Show full text]
  • Vaishnavism, Antievolutionism, And
    VAISHNAVISM, ANTIEVOLUTIONISM AND AMBIGUITIES: REVISITING ISKCON’S DARWIN- SKEPTICISM by Oliver Zambon and Thomas Aechtner Oliver Zambon is a PhD Candidate at the University of Queensland, School of Historical and Philosophical Inquiry, Faculty of Humanities and Social Sciences, St. Lucia, Australia; email: [email protected]. Thomas Aechtner is Lecturer in Religion and Science, University of Queensland, School of Historical and Philosophical Inquiry, Faculty of Humanities and Social Sciences, St. Lucia, Australia; email: [email protected]. The International Society of Krishna Consciousness, commonly known as the Hare Krishna Movement or ISKCON, was founded in 1966 by the religious leader A. C. Bhaktivedanta Swami Prabhupada. After gathering a counterculture following in the United States, the Hare Krishnas spread from New York City to the rest of the country, before mustering an international community of adherents. This, in part, because the movement attracted several high-profile celebrities such as Allen Ginsberg and members of The Beatles. Celebrating its fiftieth year anniversary in 2016, the Hare Krishnas now claim to have “five hundred major centers, temples and rural communities, nearly one hundred affiliated vegetarian restaurants, thousands of namahattas or local meeting groups, a wide variety of community projects, and millions of congregational members worldwide” (iskcon.org 2014a). Intriguingly, ISKCON has not only represented an emergent form of Western Hinduism, but Bhaktivedanta and his Hare Krishna followers have also frequently been associated with vocal objections towards modern science. This is the author manuscript accepted for publication and has undergone full peer review but has not been through the copyediting, typesetting, pagination and proofreading process, which may lead to differences between this version and the Version of Record.
    [Show full text]