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Number One Divya Desam - 1

From: Anand K Karalapakkam (
Date: Fri Aug 14 1998 - 20:37:50 PDT

                                  Sri :
             Srimate  Sri Lakshmi Nrusimha Para Brahmane Namaha
             Srimate Sri Lakshmi - Nrusimha Divya PAdukA Sevaka - 
         Srivan  Shatagopa  Sri NArAyana Yateendra MahAdesikAya Namaha      

     Dearmost Sri VaishnavAs  ,
     Namo NArAyanA . kindly accept adiyen's pranAmams. 
     The debate regarding the  "number one" Divya Desam is very
     interesting with so many bhaktAs actively expressing their love for
     their beloved PerumAL . adiyen would putforth adiyen's views .This is 
     a long time  due . Our very dear Sriman MAdhava Kannan swAmi has long
     back ordered adiyen to  write /blabber something. 

     adiyen would like to address certain issues before getting into
     the friendly debate .

     Sri U.Ve. KarunAkaran swAmy  gave  a  very  important upadesam to
     adiyen , which is as follows (not verbatim ; but explained ) : 
     < the relavance of this upadesam to the ongoing "debate" will become
       clear later > 

      "One can keep on speculating whether  Brahman is this or that , 
       whether the  relationship between Brahman (Sriman NArAyanan) and
       the jIvAtmA is like this or that ...etc .But "SribAshyam" explains 
       the tattvAs  properly & one has  to  perform the kAlakshebam of 
       SribAshyam  to  understand the apaurusheya vedAs(Upanishads
       included)  properly . Then the cherished meanings of the Rahasya
       Traya mantrAs ( Srimad Rahasya Traya sAram) has  to  be  learnt  to
       have the firm understanding on the  tattva , hita & purushArtha .
       Though one can come up with  various  permutations & combinations
       for explaining the realities from one extreme to another, the truth
       is not in multitude ways.   
       So , one has to carefully mark the boundaries on all sides &
       encompass the tattvAs  properly ie. one has to firmly understand
       about the tattvAs  from many angles which makes one clearly station
       the  tattvA as such & such a thing (  ie. if a position is
       taken slightly more/higher degree  than the actual  fact , it is
       also false &  the  position which takes a lower degree than the     
       actual fact is also false) . So , one should be able to understand
       the  exact tattvAs without any deviations from  the  reality which  
       in a sense is the "marking of boundaries " on various sides .

       By performing prapatti , one has  to lead a life of a prapannA .
       AzhvAr's aruLichayals immensely teach  the way  in  which  we can   
       have loving  relationship  with the  ParaBrahman  Sriman  NArAyanA.
       Through  Divya prabandhams , one  can  relish each & every kalyAna
       gunA of Sriman  nArAyanA & thus makes us have rich "anubhavams" - 
       the way of communion  with  NArAyanA viz. as a mother, lover etc.  
       Merely  having the knowledge of the tattvAs is not of use,if one
       doesn't  get  involved into this " bhagavad anubhavam" .That should
       naturally lead to this . The very reason for NArAyanA taking
       various  avatArams & esp. archAvatAram is solely for making His
       dear bhaktAs to have the sweet relationship ( bhagavad anubhavam ,
       kainkaryam & the like )even in this material world ie. not 
       exclusively  for Sri Vaikuntam  alone . 

       AzhvAr aruLichayals has  to  be understood in the  proper  way .
       Only  those who  have  the  knowledge  of  the  tattvAs  can
       appreciate  it  very well . If one (say a neophyte, to which
       category adiyen belongs) doesn't know the boundaries of  reality ,
       he/she will start  interpreting the  messages of AzhvArs in a
       different  way & will be imagining  things contradictory  to the
       actual tattvAs . So , the deeper bhagavad anubhavam actually arises
       with the background of proper understanding of the tattvAs.In other 
       words , one's own devotional sentiment ( or thinking using one's
       own interpretation that AzhvAr's  pAsurams convey a particular
       devotional sentiment ) shouldn't be raised to the status of
       "tattvAs" ; rather it should arise from the tattvAs . So, if one
       ( neophytes like adiyen) comes up with an interpretation  which
       contradicts the tattvAs , then it is wrong . "


       Actually , questions (semmingly contradictions with tattvAs ) arose
       to adiyen , after reading some commentries (esp.Eedu)  of Divya
       Prabandham .  Sri U.Ve. KarunAkaran swAmy was very kind in
       resolving them by properly enunciating the tattvAs & the actual
       message/mood of AzhvArs/poorvAchAryA & explained what they are
       highlighting & conveying . SwAmi added that understanding Eedu
       is not an ordinary thing & one should perform Bhagavad
       ArAdhanam for years & years together , & have the blessings of
       AchAryA to understand it properly ( ie. involving oneself
       in bhagavad anubhavam _properly_ is not an easy thing ). SwAmi then
       gave the above upadesam & told adiyen to have it imprint into the
       mind forever.      

       Actually , this upadesam has tranformed adiyen to a great extent &
       also will be very useful to those who faces similar situations. 
     adiyen also wants to employ the "drAmA" setup, following the 
     footsteps of Sriman Sampath swAmi. Ofcourse this is not going to be
     so scholarly( proper assimilation of facts etc)  as his postings  
     (obviously sarakku illai :-) ). This  drAmA is going to transgress
     lot of facts. But , when one actually knows the boundaries of the
     reality & understands that the stepping out from its territories is
     only to get immersed  "more" on the kalyAna gunAs of Sriman NArAyanA
     , he/she  will relish it  very  much (thats what  has  been happening
     for some  days with regard  to  this  debate ).   

   Namo NArAyanA
   Anantha PadmanAbha dAsan  
                      Sarvam  Sri KrishnArpanamastu