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The Nature of Lakshmi (Sri). Vadagalai -Sri has essential pervasion (svarupa vyapti), the same as Narayana. They are coeval in that they both share the same essential nature and together they form a dual entity with a co-operative identity. Lakshmi is completely Divine as per the teachings of Lakshmi Tantra, and the personification of the Mercy of Narayana. Tengalai- Sri has attributive pervasion (guna-vyapti) and corporeal pervasion (vigrahavyapti) — in other words she shares the same qualities or attributes as Narayana and shares the same manifest iconic form and pervades the universe. She does not have essential pervasion (svarupa vyapti). This means that Sri does not have essential divinity by nature as she is a jiva, but has the divine function of Mediatrix as a gift from God.

Powers of Sri. Vadagalai--- Lakshmi has equal power with Sriman Narayana to grant liberation. In other words she too can serve as the Goal and the Means, one can therefore surrender to Sri only Tengalai- Sriman Narayana alone has the power to grant liberation. Sri is the Universal Reconciler, the Mediatrix between the jivas and Sriman Narayana. She is not fully divine and therefore being a jiva herself, she has a natural affinity and compassion for the jiva. She also has an intimate relationship with the Lord and therefore is in a position to influence Him to grant liberation but she herself cannot do it.

  1. Concerning God’s Grace (Prasada).

Vadagalai Divine Grace is co-operative, that is; it is earned through the performance of acts of merit (punya), it comes as a reward for the self-initiated efforts made by the spiritual aspirant. Sriman Narayana can use any excuse He chooses for bestowing Grace, but it does not come completely freely without some good deed on the part of the individual, however slight it may be

Tengalai Divine Grace is irresistible it is the free gift from Sriman Narayana given to whomsoever He may choose. It cannot be earned in anyway through any form of spiritual or worldly practice such as good works, charity, sacrifice, worship, study etc. But we do agree that Sriman Narayana does use yadrccha sukrta (accidental good works*) as an excuse for bestowing grace

Concerning God’s “Maternal” Love (vatsalya).

Vadagalai -Sriman Narayana’s maternal love (vatsalya) for the jiva means that He turns a blind eye to one’s faults and ignores the transgressions one has committed (dosha-adarshitvam). Although He also continues to ignores all the transgressions committed after Prapatti, He still requires some atonement and administers some form of light punishment to the errant prapannan

Tengalai -The maternal love of Sriman Narayana is so overpowering that He actually relishes (as it were) the faults and errors of the jiva (dosha-bhogyatvam), because they present Him with a pretext (vyaja) for showing more compassion and forgiveness. There is no need for atonement for transgressions committed after Prapatti.

. Concerning God’s Compassion (daya).

Vadagalai- Sriman Narayana’s compassion is such that it produces in Him a desire to relieve the suffering of the creatures (para-dukha-nicakshire).

Tengalai Sriman Narayana’s compassion is such that He cannot bear to see suffering and it actually causes a vicarious suffering in Him.

Works (karma yoga) and Gnosis (jñana yoga).

Vadagalai- These two paths taught in the Bhagavad Gita are not a direct means (upaya) to God, they are ancillary to the path of Devotion (bhakti yoga), which is the principle means to Liberation. They are integral accessories to Bhakti Yoga

Tengalai -Any of these three means (karma yoga, jñana yoga or bhakti yoga) may lead directly to liberation if done in the spirit of Self-surrender (Prapatti). In each case it is the motivation and mind-set of the individual which is the determining factor

Taking Refuge in God. (Prapatti).

Vadagalai- Prapatti is a self-initiated act (upaya) like bhakti, jñana and karma Yogas and is therefore one among four ways or returning to Godhead, although it is the best

Tengalai- Prapatti is the method par-excellence and the only valid means. It is the means and the end and therefore not a ‘method’ like other Yogas (upayas}

WHO SHOULD RESORT TO PRAPATTI?

Vadagalai -Those who are incapable of following Bhakti Yoga and other means because of caste restrictions or gender (women), or sheer helplessness or despair should resort tO PRAPATTI

Tengalai -Prapatti is for everyone, be they capable or incapable of other means. Prapatti is the sine-qua-non of Salvation. To attempt to qualify it as better or worse and to compare it to the other means derogates from its greatness

PENALTY FOR A LAPSED PRAPANNAN

Vadagalai -If a Prapanna, subsequent to the act of Taking Refuge, lapses into error, the atonement consists of repeating the act of Prapatti again and again, as often as one backslides. Or one may also perform one of the several forms of atonement that are mentioned in the Dharma Sastras in order to propitiate the Lord and elicit His forgiveness.18 points of dispute:

Tengalai -Not so! Prapatti is the act of Taking Refuge and freely and completely surrendering oneself to Sriman Narayana. It is done once and for all. This one act contains all the potential for redemption and therefore cannot be cancelled by a moral lapse, or subsequent acts of folly! The atonement for lapses consists of recalling to mind the saving Grace of the first efficacious act of Prapatti. This contrite repentance is enough, and the act of Prapatti remains in tact and unabrogated. There is no need for penances or atonement.

The Nature of Lakshmi (Sri). Vadagalai -Sri has essential pervasion (svarupa vyapti), the same as Narayana. They are coeval in that they both share the same essential nature and together they form a dual entity with a co-operative identity. Lakshmi is completely Divine as per the teachings of Lakshmi Tantra, and the personification of the Mercy of Narayana. Tengalai- Sri has attributive pervasion (guna-vyapti) and corporeal pervasion (vigrahavyapti) — in other words she shares the same qualities or attributes as Narayana and shares the same manifest iconic form and pervades the universe. She does not have essential pervasion (svarupa vyapti). This means that Sri does not have essential divinity by nature as she is a jiva, but has the divine function of Mediatrix as a gift from God.

Powers of Sri. Vadagalai--- Lakshmi has equal power with Sriman Narayana to grant liberation. In other words she too can serve as the Goal and the Means, one can therefore surrender to Sri only Tengalai- Sriman Narayana alone has the power to grant liberation. Sri is the Universal Reconciler, the Mediatrix between the jivas and Sriman Narayana. She is not fully divine and therefore being a jiva herself, she has a natural affinity and compassion for the jiva. She also has an intimate relationship with the Lord and therefore is in a position to influence Him to grant liberation but she herself cannot do it.

  1. Concerning God’s Grace (Prasada).

Vadagalai Divine Grace is co-operative, that is; it is earned through the performance of acts of merit (punya), it comes as a reward for the self-initiated efforts made by the spiritual aspirant. Sriman Narayana can use any excuse He chooses for bestowing Grace, but it does not come completely freely without some good deed on the part of the individual, however slight it may be

Tengalai Divine Grace is irresistible it is the free gift from Sriman Narayana given to whomsoever He may choose. It cannot be earned in anyway through any form of spiritual or worldly practice such as good works, charity, sacrifice, worship, study etc. But we do agree that Sriman Narayana does use yadrccha sukrta (accidental good works*) as an excuse for bestowing grace

Concerning God’s “Maternal” Love (vatsalya).

Vadagalai -Sriman Narayana’s maternal love (vatsalya) for the jiva means that He turns a blind eye to one’s faults and ignores the transgressions one has committed (dosha-adarshitvam). Although He also continues to ignores all the transgressions committed after Prapatti, He still requires some atonement and administers some form of light punishment to the errant prapannan

Tengalai -The maternal love of Sriman Narayana is so overpowering that He actually relishes (as it were) the faults and errors of the jiva (dosha-bhogyatvam), because they present Him with a pretext (vyaja) for showing more compassion and forgiveness. There is no need for atonement for transgressions committed after Prapatti.

. Concerning God’s Compassion (daya).

Vadagalai- Sriman Narayana’s compassion is such that it produces in Him a desire to relieve the suffering of the creatures (para-dukha-nicakshire).

Tengalai Sriman Narayana’s compassion is such that He cannot bear to see suffering and it actually causes a vicarious suffering in Him.

Works (karma yoga) and Gnosis (jñana yoga).

Vadagalai- These two paths taught in the Bhagavad Gita are not a direct means (upaya) to God, they are ancillary to the path of Devotion (bhakti yoga), which is the principle means to Liberation. They are integral accessories to Bhakti Yoga

Tengalai -Any of these three means (karma yoga, jñana yoga or bhakti yoga) may lead directly to liberation if done in the spirit of Self-surrender (Prapatti). In each case it is the motivation and mind-set of the individual which is the determining factor

Taking Refuge in God. (Prapatti).

Vadagalai- Prapatti is a self-initiated act (upaya) like bhakti, jñana and karma Yogas and is therefore one among four ways or returning to Godhead, although it is the best

Tengalai- Prapatti is the method par-excellence and the only valid means. It is the means and the end and therefore not a ‘method’ like other Yogas (upayas}

WHO SHOULD RESORT TO PRAPATTI?

Vadagalai -Those who are incapable of following Bhakti Yoga and other means because of caste restrictions or gender (women), or sheer helplessness or despair should resort tO PRAPATTI

Tengalai -Prapatti is for everyone, be they capable or incapable of other means. Prapatti is the sine-qua-non of Salvation. To attempt to qualify it as better or worse and to compare it to the other means derogates from its greatness

PENALTY FOR A LAPSED PRAPANNAN

Vadagalai -If a Prapanna, subsequent to the act of Taking Refuge, lapses into error, the atonement consists of repeating the act of Prapatti again and again, as often as one backslides. Or one may also perform one of the several forms of atonement that are mentioned in the Dharma Sastras in order to propitiate the Lord and elicit His forgiveness.

Tengalai -Not so! Prapatti is the act of Taking Refuge and freely and completely surrendering oneself to Sriman Narayana. It is done once and for all. This one act contains all the potential for redemption and therefore cannot be cancelled by a moral lapse, or subsequent acts of folly! The atonement for lapses consists of recalling to mind the saving Grace of the first efficacious act of Prapatti. This contrite repentance is enough, and the act of Prapatti remains in tact and unabrogated. There is no need for penances or atonement.

The Nature of Lakshmi (Sri). Vadagalai -Sri has essential pervasion (svarupa vyapti), the same as Narayana. They are coeval in that they both share the same essential nature and together they form a dual entity with a co-operative identity. Lakshmi is completely Divine as per the teachings of Lakshmi Tantra, and the personification of the Mercy of Narayana. Tengalai- Sri has attributive pervasion (guna-vyapti) and corporeal pervasion (vigrahavyapti) — in other words she shares the same qualities or attributes as Narayana and shares the same manifest iconic form and pervades the universe. She does not have essential pervasion (svarupa vyapti). This means that Sri does not have essential divinity by nature as she is a jiva, but has the divine function of Mediatrix as a gift from God.

Powers of Sri. Vadagalai--- Lakshmi has equal power with Sriman Narayana to grant liberation. In other words she too can serve as the Goal and the Means, one can therefore surrender to Sri only Tengalai- Sriman Narayana alone has the power to grant liberation. Sri is the Universal Reconciler, the Mediatrix between the jivas and Sriman Narayana. She is not fully divine and therefore being a jiva herself, she has a natural affinity and compassion for the jiva. She also has an intimate relationship with the Lord and therefore is in a position to influence Him to grant liberation but she herself cannot do it.

  1. Concerning God’s Grace (Prasada).

Vadagalai Divine Grace is co-operative, that is; it is earned through the performance of acts of merit (punya), it comes as a reward for the self-initiated efforts made by the spiritual aspirant. Sriman Narayana can use any excuse He chooses for bestowing Grace, but it does not come completely freely without some good deed on the part of the individual, however slight it may be

Tengalai Divine Grace is irresistible it is the free gift from Sriman Narayana given to whomsoever He may choose. It cannot be earned in anyway through any form of spiritual or worldly practice such as good works, charity, sacrifice, worship, study etc. But we do agree that Sriman Narayana does use yadrccha sukrta (accidental good works*) as an excuse for bestowing grace

Concerning God’s “Maternal” Love (vatsalya).

Vadagalai -Sriman Narayana’s maternal love (vatsalya) for the jiva means that He turns a blind eye to one’s faults and ignores the transgressions one has committed (dosha-adarshitvam). Although He also continues to ignores all the transgressions committed after Prapatti, He still requires some atonement and administers some form of light punishment to the errant prapannan

Tengalai -The maternal love of Sriman Narayana is so overpowering that He actually relishes (as it were) the faults and errors of the jiva (dosha-bhogyatvam), because they present Him with a pretext (vyaja) for showing more compassion and forgiveness. There is no need for atonement for transgressions committed after Prapatti.

. Concerning God’s Compassion (daya).

Vadagalai- Sriman Narayana’s compassion is such that it produces in Him a desire to relieve the suffering of the creatures (para-dukha-nicakshire).

Tengalai Sriman Narayana’s compassion is such that He cannot bear to see suffering and it actually causes a vicarious suffering in Him.

Works (karma yoga) and Gnosis (jñana yoga).

Vadagalai- These two paths taught in the Bhagavad Gita are not a direct means (upaya) to God, they are ancillary to the path of Devotion (bhakti yoga), which is the principle means to Liberation. They are integral accessories to Bhakti Yoga

Tengalai -Any of these three means (karma yoga, jñana yoga or bhakti yoga) may lead directly to liberation if done in the spirit of Self-surrender (Prapatti). In each case it is the motivation and mind-set of the individual which is the determining factor

Taking Refuge in God. (Prapatti).

Vadagalai- Prapatti is a self-initiated act (upaya) like bhakti, jñana and karma Yogas and is therefore one among four ways or returning to Godhead, although it is the best

Tengalai- Prapatti is the method par-excellence and the only valid means. It is the means and the end and therefore not a ‘method’ like other Yogas (upayas}

WHO SHOULD RESORT TO PRAPATTI?

Vadagalai -Those who are incapable of following Bhakti Yoga and other means because of caste restrictions or gender (women), or sheer helplessness or despair should resort tO PRAPATTI

Tengalai -Prapatti is for everyone, be they capable or incapable of other means. Prapatti is the sine-qua-non of Salvation. To attempt to qualify it as better or worse and to compare it to the other means derogates from its greatness

PENALTY FOR A LAPSED PRAPANNAN

Vadagalai -If a Prapanna, subsequent to the act of Taking Refuge, lapses into error, the atonement consists of repeating the act of Prapatti again and again, as often as one backslides. Or one may also perform one of the several forms of atonement that are mentioned in the Dharma Sastras in order to propitiate the Lord and elicit His forgiveness.

Tengalai -Not so! Prapatti is the act of Taking Refuge and freely and completely surrendering oneself to Sriman Narayana. It is done once and for all. This one act contains all the potential for redemption and therefore cannot be cancelled by a moral lapse, or subsequent acts of folly! The atonement for lapses consists of recalling to mind the saving Grace of the first efficacious act of Prapatti. This contrite repentance is enough, and the act of Prapatti remains in tact and unabrogated. There is no need for penances or atonement.

18 points of dispute:

The Nature of Lakshmi (Sri). Vadagalai -Sri has essential pervasion (svarupa vyapti), the same as Narayana. They are coeval in that they both share the same essential nature and together they form a dual entity with a co-operative identity. Lakshmi is completely Divine as per the teachings of Lakshmi Tantra, and the personification of the Mercy of Narayana. Tengalai- Sri has attributive pervasion (guna-vyapti) and corporeal pervasion (vigrahavyapti) — in other words she shares the same qualities or attributes as Narayana and shares the same manifest iconic form and pervades the universe. She does not have essential pervasion (svarupa vyapti). This means that Sri does not have essential divinity by nature as she is a jiva, but has the divine function of Mediatrix as a gift from God.

Powers of Sri. Vadagalai--- Lakshmi has equal power with Sriman Narayana to grant liberation. In other words she too can serve as the Goal and the Means, one can therefore surrender to Sri only Tengalai- Sriman Narayana alone has the power to grant liberation. Sri is the Universal Reconciler, the Mediatrix between the jivas and Sriman Narayana. She is not fully divine and therefore being a jiva herself, she has a natural affinity and compassion for the jiva. She also has an intimate relationship with the Lord and therefore is in a position to influence Him to grant liberation but she herself cannot do it.

  1. Concerning God’s Grace (Prasada).

Vadagalai Divine Grace is co-operative, that is; it is earned through the performance of acts of merit (punya), it comes as a reward for the self-initiated efforts made by the spiritual aspirant. Sriman Narayana can use any excuse He chooses for bestowing Grace, but it does not come completely freely without some good deed on the part of the individual, however slight it may be

Tengalai Divine Grace is irresistible it is the free gift from Sriman Narayana given to whomsoever He may choose. It cannot be earned in anyway through any form of spiritual or worldly practice such as good works, charity, sacrifice, worship, study etc. But we do agree that Sriman Narayana does use yadrccha sukrta (accidental good works*) as an excuse for bestowing grace

Concerning God’s “Maternal” Love (vatsalya).

Vadagalai -Sriman Narayana’s maternal love (vatsalya) for the jiva means that He turns a blind eye to one’s faults and ignores the transgressions one has committed (dosha-adarshitvam). Although He also continues to ignores all the transgressions committed after Prapatti, He still requires some atonement and administers some form of light punishment to the errant prapannan

Tengalai -The maternal love of Sriman Narayana is so overpowering that He actually relishes (as it were) the faults and errors of the jiva (dosha-bhogyatvam), because they present Him with a pretext (vyaja) for showing more compassion and forgiveness. There is no need for atonement for transgressions committed after Prapatti.

. Concerning God’s Compassion (daya).

Vadagalai- Sriman Narayana’s compassion is such that it produces in Him a desire to relieve the suffering of the creatures (para-dukha-nicakshire).

Tengalai Sriman Narayana’s compassion is such that He cannot bear to see suffering and it actually causes a vicarious suffering in Him.

Works (karma yoga) and Gnosis (jñana yoga).

Vadagalai- These two paths taught in the Bhagavad Gita are not a direct means (upaya) to God, they are ancillary to the path of Devotion (bhakti yoga), which is the principle means to Liberation. They are integral accessories to Bhakti Yoga

Tengalai -Any of these three means (karma yoga, jñana yoga or bhakti yoga) may lead directly to liberation if done in the spirit of Self-surrender (Prapatti). In each case it is the motivation and mind-set of the individual which is the determining factor

Taking Refuge in God. (Prapatti).

Vadagalai- Prapatti is a self-initiated act (upaya) like bhakti, jñana and karma Yogas and is therefore one among four ways or returning to Godhead, although it is the best

Tengalai- Prapatti is the method par-excellence and the only valid means. It is the means and the end and therefore not a ‘method’ like other Yogas (upayas}

WHO SHOULD RESORT TO PRAPATTI?

Vadagalai -Those who are incapable of following Bhakti Yoga and other means because of caste restrictions or gender (women), or sheer helplessness or despair should resort tO PRAPATTI

Tengalai -Prapatti is for everyone, be they capable or incapable of other means. Prapatti is the sine-qua-non of Salvation. To attempt to qualify it as better or worse and to compare it to the other means derogates from its greatness

PENALTY FOR A LAPSED PRAPANNAN

Vadagalai -If a Prapanna, subsequent to the act of Taking Refuge, lapses into error, the atonement consists of repeating the act of Prapatti again and again, as often as one backslides. Or one may also perform one of the several forms of atonement that are mentioned in the Dharma Sastras in order to propitiate the Lord and elicit His forgiveness.

Tengalai -Not so! Prapatti is the act of Taking Refuge and freely and completely surrendering oneself to Sriman Narayana. It is done once and for all. This one act contains all the potential for redemption and therefore cannot be cancelled by a moral lapse, or subsequent acts of folly! The atonement for lapses consists of recalling to mind the saving Grace of the first efficacious act of Prapatti. This contrite repentance is enough, and the act of Prapatti remains in tact and unabrogated. There is no need for penances or atonement.

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The Nature of Lakshmi (Sri). Vadagalai -Sri has essential pervasion (svarupa vyapti), the same as Narayana. They are coeval in that they both share the same essential nature and together they form a dual entity with a co-operative identity. Lakshmi is completely Divine as per the teachings of Lakshmi Tantra, and the personification of the Mercy of Narayana. Tengalai- Sri has attributive pervasion (guna-vyapti) and corporeal pervasion (vigrahavyapti) — in other words she shares the same qualities or attributes as Narayana and shares the same manifest iconic form and pervades the universe. She does not have essential pervasion (svarupa vyapti). This means that Sri does not have essential divinity by nature as she is a jiva, but has the divine function of Mediatrix as a gift from God.

Powers of Sri. Vadagalai--- Lakshmi has equal power with Sriman Narayana to grant liberation. In other words she too can serve as the Goal and the Means, one can therefore surrender to Sri only Tengalai- Sriman Narayana alone has the power to grant liberation. Sri is the Universal Reconciler, the Mediatrix between the jivas and Sriman Narayana. She is not fully divine and therefore being a jiva herself, she has a natural affinity and compassion for the jiva. She also has an intimate relationship with the Lord and therefore is in a position to influence Him to grant liberation but she herself cannot do it.

  1. Concerning God’s Grace (Prasada).

Vadagalai Divine Grace is co-operative, that is; it is earned through the performance of acts of merit (punya), it comes as a reward for the self-initiated efforts made by the spiritual aspirant. Sriman Narayana can use any excuse He chooses for bestowing Grace, but it does not come completely freely without some good deed on the part of the individual, however slight it may be

Tengalai Divine Grace is irresistible it is the free gift from Sriman Narayana given to whomsoever He may choose. It cannot be earned in anyway through any form of spiritual or worldly practice such as good works, charity, sacrifice, worship, study etc. But we do agree that Sriman Narayana does use yadrccha sukrta (accidental good works*) as an excuse for bestowing grace

Concerning God’s “Maternal” Love (vatsalya).

Vadagalai -Sriman Narayana’s maternal love (vatsalya) for the jiva means that He turns a blind eye to one’s faults and ignores the transgressions one has committed (dosha-adarshitvam). Although He also continues to ignores all the transgressions committed after Prapatti, He still requires some atonement and administers some form of light punishment to the errant prapannan

Tengalai -The maternal love of Sriman Narayana is so overpowering that He actually relishes (as it were) the faults and errors of the jiva (dosha-bhogyatvam), because they present Him with a pretext (vyaja) for showing more compassion and forgiveness. There is no need for atonement for transgressions committed after Prapatti.

. Concerning God’s Compassion (daya).

Vadagalai- Sriman Narayana’s compassion is such that it produces in Him a desire to relieve the suffering of the creatures (para-dukha-nicakshire).

Tengalai Sriman Narayana’s compassion is such that He cannot bear to see suffering and it actually causes a vicarious suffering in Him.

Works (karma yoga) and Gnosis (jñana yoga).

Vadagalai- These two paths taught in the Bhagavad Gita are not a direct means (upaya) to God, they are ancillary to the path of Devotion (bhakti yoga), which is the principle means to Liberation. They are integral accessories to Bhakti Yoga

Tengalai -Any of these three means (karma yoga, jñana yoga or bhakti yoga) may lead directly to liberation if done in the spirit of Self-surrender (Prapatti). In each case it is the motivation and mind-set of the individual which is the determining factor

Taking Refuge in God. (Prapatti).

Vadagalai- Prapatti is a self-initiated act (upaya) like bhakti, jñana and karma Yogas and is therefore one among four ways or returning to Godhead, although it is the best

Tengalai- Prapatti is the method par-excellence and the only valid means. It is the means and the end and therefore not a ‘method’ like other Yogas (upayas}

WHO SHOULD RESORT TO PRAPATTI?

Vadagalai -Those who are incapable of following Bhakti Yoga and other means because of caste restrictions or gender (women), or sheer helplessness or despair should resort tO PRAPATTI

Tengalai -Prapatti is for everyone, be they capable or incapable of other means. Prapatti is the sine-qua-non of Salvation. To attempt to qualify it as better or worse and to compare it to the other means derogates from its greatness

PENALTY FOR A LAPSED PRAPANNAN

Vadagalai -If a Prapanna, subsequent to the act of Taking Refuge, lapses into error, the atonement consists of repeating the act of Prapatti again and again, as often as one backslides. Or one may also perform one of the several forms of atonement that are mentioned in the Dharma Sastras in order to propitiate the Lord and elicit His forgiveness.

Tengalai -Not so! Prapatti is the act of Taking Refuge and freely and completely surrendering oneself to Sriman Narayana. It is done once and for all. This one act contains all the potential for redemption and therefore cannot be cancelled by a moral lapse, or subsequent acts of folly! The atonement for lapses consists of recalling to mind the saving Grace of the first efficacious act of Prapatti. This contrite repentance is enough, and the act of Prapatti remains in tact and unabrogated. There is no need for penances or atonement.

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