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Re: kamba rAmAyanam

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Padmanabhan • November 16, 2002 


DEAr Sri Malolan Kidambi, Respect to anya devatas are subject-specific as
you have mentioned in your post reg.mantra-rAja pada stOtram .
Other Devatas are ,as you say,exalted jivAtmAs.They indeed worship srEman
NArAyaNa when they are in satva GuNa and act as if they are supreme in other
states.
If what you say is correct, then all AzhwAr pAsurams will become totally
wrong. What shall we say then regarding the following few pAsurams and the
corresponding commentaries( sample only)
1. 'maRRumOr deivam vuLadhenRu iruppArOdu vuRRilEAn, vurradhum vun adiyArkku
adimai" thiru mozhi 8-10-3
2.'kalai aRak kaRRa mAndhar, kAnbarO kEtparO thAm' thirumAlai -7
3. 'maRandhum puram thozhA mAndhar' nAnmuGan thiruvandhAdhi-68


We should also keep in mind periAzhwAr thirumozhi pAsurams 'kAsum kaRaiudai
kORaikkum' 4-6of periyAzhwar thirumozhi, where naming of children has been
dealt by periAzhwAr meticulosly.-
Our philosophy and faith itself veers around emberumAn-s supremacy and
dhivya prabhandham is replete with such instances.
thirumazhisai AzhwAr-s relationship with shivA is well known and thirumangai
AzhwAr has clearly mentioned that 'emberumAn undumzhindha echil thEvar'
thiru mozhi 11-7-2.

Hence,for the sake of justifying kamban-s naming his son as ambika-pati, let
us not dilute our principles, which is one of the fundamnetals of our faith.
The vigrahA of other deities in dhivya-dhEsams are related to specific
history of that dhivya-dhEsams. In thirukkurungudi, there is a small temple
for shiva when you enter the temple.We term it as 'pakkam ninnAr' as per
'pakkam niRka ninRa paNBar vOr pOlum' thirumozhi 9-6-1 where Lord-s
greatness
is highlighted by giving a place to shivA by his side. srEvaishnavites do
not go in and worship here when they go to nambi sannidhi.
I would also like to recall here the fact that when namperumAL entered shiva
temple due to rain, udayavar did not enter and he told that, it is okay for
the Lord but not for a sreevaishnavite like me.
It is indeed sad to note that we started discussing kamban, kamba rAmAyaNam
and we end up in accepting other deities (overlooking AzhwAr-s pAsurams),
whcih reiterates my view that what is all good for vaishnavic faith should
be accepted and what is not good should be rejected.

vAnamAmalai padmanabhan













----- Original Message -----
From: Malolan Cadambi 
To: 
Sent: Friday, November 08, 2002 10:24 AM
Subject: Re: kamba rAmAyanam


>
> > On this subject of Sri Kamban,  I have a basic doubt.  Forgive me if
> > this doubt is improper.  Why a prime vaishnava like Sri Kamban
> > should name his son as ambikapati, which is the name of Siva.  This
> > sounds illogical.
>
> Not true. AmbikA-patI has many meanings
>
> 1.) AmbikA-patI = Husband of Ambika = Vichitraviirya of Mahabharata
> (Satyavati's son through Santanu)
> 2.) AmbikA-pati = Husban of Ambika = Can also mean Veda VyAsa Mahamuni.
>
> Vichitraviirya dies before any progeny is created in the puru vamsam.
Since
> there was no heir to the throne of HastinApura, Satyavati requests her son
> Veda Vyasa to help in creating the progeny.
>
> Many people mistake the Sri Vaishnava stand on Anya DevatAs. Anya devatAs
> are highly respected as bhagavatAs.  They are highly exalted jiivatmans
who
> occupy the posts of Rudra, Ganesha, Durga, et al.
>
> Rudra is one of the foremost devotees of Sriman Naarayana. It is Rudran
who
> gave us the Mantra-rAja pada stOtram (King among Mantrams), which is
> addressed to Lord Lakshminarasimha. You can still find a vigraha of
> Maheshwaran in Ahobilam.
>
> -Regards,
>
> Malolan Cadambi
>


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