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First of all, these aren't the two main sub-sects of Vaishnavism, they are the two main sub-sects of Sri Vaishnavism. There are other Vaishnava Sampradayas, like the Gaudiya Vaishnava sect that ISKCON adheres to. What distinguishes Sri Vaishnavas from other kinds of Vaishnavas are mainly two things: our beliefs, and our origins. Gaudiya Vaishnavas ...


7

Yes, Thenkalai Iyengars are really brahmins. Thenkalai or Tenkalai is one of the traditions in Sri Vaishnava tradition which subscribes to teachings of Pillai Lokacharya and Manavala Mahamuni. The other being Vadakalai follows Vedanta Desikan. There are mainly 18 differences between these two sects in matters like Kaivalya Moksha, how to wear the namam etc....


6

Ramanujacharya discusses this Kaushitaki Upanishad verse in this section of the Sri Bhashya, commenting on Adhyaya 2 Pada 3 Sutra 41 of the Brahma Sutras: [Objection:] “But there is a scriptural text.--'He (the Lord) makes him whom he wishes to lead up from these worlds do a good deed, and the same makes him whom he wishes to lead down from these worlds ...


5

Periyazhwar and Andal did not take births again as cowherds. Pillai Lokacharya was speaking in a metaphorical and poetic way. Pillai Lokacharya refers various pasurams of Alwars and stories from puranas, epics in his poems. All the references are not to be taken literally. He uses these to make the understanding easily using metaphors. In the given ...


3

This is not a direct scripture referred by Pillai Lokacharya. He was referring to a legend famous in Tamil Nadu about a Nayanar named Siru Tondar. Once Lord Shiva wanted to test his devotion and went to his home in a disguise as a mendicant where he has asked Nayanar's son as food. This is not related to yajnas. At once, Siruthondar ran to the temple ...


3

The Vadakalai Sankalpam: Sri Bhavatagya sriman Narayana preethiyartham ~ "By the command of Bhagavat, (I do this act) for the pleasure of Lord Narayana". [Prītyā=sans. joy, pleasure] Since the Vadakalai Sankalpam is practically identical to the smarta in construction, we'll take that as the standard, and let's consider why the tenkalai sankalpam is ...


2

Before I set out to elaborate my explanations to your questions to my limited capacity, there are a few things I would like to state outright: (1) The Srivaishanavite scholars claim a perfect concordance between the conclusions f the Srutis and Dhivya Prabandhas. This is just an embellished claim, and while there are considerable similarities, there are ...


2

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 ...


2

The released souls do have the power of creation, according to Ramanujacharya in his Sri Bhashya. Here is what Ramanujacharya says in his Sri Bhashya in sutra 4.4.14: In the same way as the highest Person creates out of himself, for his own delight, the world of the Fathers and so on; so he sometimes creates such worlds for the enjoyment of the ...


1

Like I mentioned before, the parayathadhikarana (2-3-41) in Brahma Sutras discusses the issue of agency in great detail. The central question of this topic is whether the jiva possesses free will. The conclusions drawn there suggest that even though the agency of an action is with the jiva, it is the Lord who directs him as the antaryamin. Similarly, if we ...


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