Self-Surrender (Prapatti) To God In Shrivaishnavism: Tamil by S. Mueller
By S. Mueller
Filling the main evident hole in Shrivaishnava scholarship, this publication offers with the heritage of interpretation of a theological proposal of self-surrender-prapatti in past due 12th and 13th century spiritual texts of the Shrivaishnava group of South India. This unique learn indicates that medieval sectarian formation in its theological measurement is a fluid and ambivalent firm, the place clash and differentiation are presaged on "sharing", no matter if of a standard canon, saint or rituals or languages (Tamil and Sanskrit), or of a "meta-social" area resembling the temple. Srilata Mueller, a member of the Shrivaishnava neighborhood, argues that the center rules of prapatti in those non secular texts display the outline of a heterogeneous theological idea. Demonstrating that this idea is theologically moulded by means of the emergence of recent literary genres, Mueller places ahead the concept this unique figuring out of prapatti is a huge contributory reason to the emergence of sectarian divisions one of the Shrivaishnavas, which bring about the formation of 2 sub-sects, the Tenkalai and the Vatakalia, who stand respectively, for the "cat" and "monkey" theological positions. Making a huge contribution to modern Indian and Hindu considering on faith, this article offers a brand new highbrow historical past of medieval Indian faith. it is going to be of specific curiosity to students of Shrivaishnava and in addition Hindu and Indian non secular reports.
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Example text
Vêπka†akiru‚~an– takes two texts as his source texts for the authenticity of the commentaries: the first is Ma~avå¬amåmuni’s – Upadeçaratnamålai, the second his disciple Pi¬¬ai Lokam C⁄yar’s commentary to it. The relevant verses of the Upadeçaratnamålai which speak of the commentaries on the most important text of the Nålåyirativiyappirapantam, the Tiruvåymoli of Nammålvår (henceforth, TVM) are verses 39–45. The forty-sixth verse states that only Periyavåccån– Pi¬¬ai has written commentaries to all of the Nålåyirativiyappirapantam.
Vêπka†akiru‚~an– takes two texts as his source texts for the authenticity of the commentaries: the first is Ma~avå¬amåmuni’s – Upadeçaratnamålai, the second his disciple Pi¬¬ai Lokam C⁄yar’s commentary to it. The relevant verses of the Upadeçaratnamålai which speak of the commentaries on the most important text of the Nålåyirativiyappirapantam, the Tiruvåymoli of Nammålvår (henceforth, TVM) are verses 39–45. The forty-sixth verse states that only Periyavåccån– Pi¬¬ai has written commentaries to all of the Nålåyirativiyappirapantam.
54 The Çr⁄vai‚~ava literature in the post-Råmånuja period particularly showed evidence of this interaction. Thus, in analysing the stotra literature in Çr⁄vai‚~avism immediately after Råmånuja, Nancy Ann Nayar speaks of these compositions as products of an “intricate and highly complex ... 55 And in his study of the poetry of a late medieval Çr⁄vai‚~ava åcårya like Vedånta Deçika, Hopkins refers to the manner in which this poetry represents a “complex literary and cultural synthesis”. Borrowing upon Pollock’s conceptions of the “vernacular millenium”56 and the “Sanskrit cosmopolis”57 Hopkins characterizes Vedånta Deçika as one who: represents a late religious flowering of the Sanskrit cosmopolis, and, at the same time, as a South Indian brahman embracing both Tamil and, in one notable instance, Måhår傆r⁄ Pråkrit, he affirms the values of the cosmopolitan vernacular.