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June 21st, 2013

6/21/2013

4 Comments

 
                                                                        Authority of Acharyas

Many Srivaishnavas invoke the “opinions” and “rulings” of a nebulous group “acharyas” as if they were, a united, congruous, and harmonious band of divine beings and like the Catholic Pope “infallible”. Yet we know that the “acharyas” were many – Ramanuja appointed 700 simhasanadhipatis. (We hear nothing about the 300 women teachers that he also appointed!). All these men (and women) were very much human beings with the disposition  (svabhava) that is natural to the species. They often disagreed in their views and many learned acharyas wrote complex polemic works refuting each others arguments. Hence we have the classical Vadagalai/Tengalai divide and the 18 points of doctrinal dispute – which are still not resolved till this day!  There is no Srivaishnava “pope” and no unitary body issuing “fatwas” – each and every acharya and matham is independent and can make up their own minds on doctrinal points and matters of interpretation. If you approach  three acharyas today on any major issue you will probably have at least two opinions. (Please note that there is often also bitter rivalry between acharyas of the same faction!).

When such be the case, it is important to understand that the acharya is a guide and counselor on the spiritual path and the one that formally establishes our connection with Sriman Narayana (a connection which was never lost and is irrevocable, perpetual and natural – one is advised to choose a personal acharya and after testing him (or her) to ensure that what is taught is (a) in the spirit of Ramanuja’s teachings,  (b) is reasonable and practicable and (c) benefits all beings – one should then surrender to the guidance and teachings of such a person.

To invoke the tired phrase “our acharyas have said …….. ” — is vague, general and unhelpful and ultimately a cop-out from actually using our intelligence.

Krishna said to Arjuna in the 18th chapter – “reflect well over all that I have taught you and then follow the teachings as you will” – there was no “command” to “do as I say because I am God”  – but use your intelligence and reason and make up your own mind. 

Vedanta in general is a methodology of
(1) sravana – listen to the teachings
(2) manana – reason, apply logic and reflect upon the teachings and
(3) nididhyasana – meditate upon and REALISE those teachings in your own life — the ultimate goal of Vedanta is to bring about personal transformation in the here and NOW. To manifest all the atma-gunas of loving kindness, compassion, generosity etc.

4 Comments
Pritesh Patel
7/16/2013 02:53:22 am

Hi this is a really interesting read. Despite all the issues outlined above, I still find that of all the Vaishnava Sampradayas the Ramanuja school, the most internally consistent. By that I mean the differences in views are minor and in theory can be easily overcome when concentrating on the ‘bigger picture’ of is core doctrines. We know that Ramanuja appointed by successors, so naturally different views arose. Contrast this to Swaminarayan sect, where there are several factions each claiming to be following the true line. Today due to lineage and doctrine issues, the various Swaminarayan factions could not come together and perform a Puja. In contrast, when politics is put aside, Srivaishnavas can worship together. A great example is HH Chinna Jeeyar preaching at the Vadakalai Ranganatha temple in USA. And the Srimatham that focused on reaching out beyond Kalai.

I find this mention of 300 women women teachers fascinating? Are there any books or academic papers written on the matter? I have heard of a quality commentary written on the Thirvaimozhi, by a Thirukonneri Dasi. Where there many more such wome

Reply
Kaveri Ranga Ramanuja Dasan
7/21/2013 10:48:08 pm

Dear Mr Pritesh Patel,

The politics due to the doctrinal difference is one problem, but the more serious one is at a personal level - shishyas/people blindly following what the Acharyas say without any questioning or analysis, this is a recipe for disaster. There is very little 'self reflection' or nidhidhyasana in this. And without nidhidhyasana the inculcation of the principles and practice of Vishishtadvaita Vedanta in one's life is incomplete. One of Ramanuja's instructions to His shishyas on His deathbed was asking them to recite, study and contemplate upon the works of the Alwars and Sri Bhashyam, 'contemplate' being the key word.

Though currently Sri Vaishnavism in India has almost no involvement of women in its ritual and philosophical affairs, in the early times there were so many prominent women, some of whom acted as Acharyas themselves. There is obviously Andal, who is celebrated so much. The ones we know less about are the likes of Thirukkolur Ammal, a really intelligent shishyai of Sri Ramanuja. Her conversations with Him on philosophical matters is compiled as Thirukkolur Ammal Varthaigal (Thirukkolur Ammal's words, the pdf of which can be accessed on this url: http://www.acharya.org/books/eBooks/vyakhyanam/ThirukkolurAmmalVarththaigal-English.pdf ).

Even in the currently held tradition of 74 simhasanadhipathis (These are people whose vamshams are given the authority by Ramanuja to initiate and instruct disciples, used to be both Pitha-puthr and Acharya-Shishya vamsham based, but now only the first son of an Acharya from the Vamsham can be an Acharya after him), 5 were women (Ammangi Ammaal, Paruththi Kollai Ammaal, Ukkalam Ammal, Sottai Ammal, Mudumbai Ammaal). Ammangi Ammaal, I presume is the vamsham of the female disciple of Sri Yamunacharya (Alavanthar) who instructed Ramanuja on the 5 points on proper code of conduct of a Sri Vaishnava Acharya. Vangipurathu Aachi is another female disciple of Yamunacharya who I think has a vamsham on her name. I cannot find anything over the internet about her vaibhavam or that of the other female Simhasanadhipathis.

Swami (Sri Rama Ramanujacharya) told me of the paintings in the temple of Sriperumbuthur depicting the 300 ammaiyaars who were initiated as gurus by Ramanuja. 'Swami Google-ananda' could not offer anything on this subject either. I guess one would have to read the many texts elaborating on the Guru Parampara to ascertain the role of these female Acharyas in Sri Vaishnavism and why they disappeared.

Reply
Kaveri Ranga Ramanuja Dasan
7/21/2013 10:53:25 pm

I have never heard of the Thirukkonneri Dasi or her commentary of Thiruvaimozhi you mention of. Do you know where I can find more about her?

Reply
Pritesh Patel
7/22/2013 10:52:05 pm

Kaveriji, please listen to one of the lectures by Dr V Narayanan through the below link, where you can learn about Thirukkonneri Dasi:

http://www.ochs.org.uk/lectures/by-name-sorter/Professor%20Vasudha%20Narayanan

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