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AchArya paramparA and other

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schakrav • May 3, 1999 


Dear members:

I am interested in learning about pUrvAcharyas that comprise the succession
from bAdarAyaNa down to yAmunAchArya.  I am not aware of a record of those
early AchAryas dating back to the Vedic era.  What I do understand is that
the guru-paramparA begins with PerumAL and the Vedic rishi vyAsar is his
immediate disciple.  Next, I think (correction?) that the AchArya budhAyana
belonged to the Upanishadic period.  From then on, there is mention about the
disciples of budhayana such as Tanka, Dramida in texts like yatIndramatadIpika.
Recently a bhakti list posting outlined the post-yAmunAchArya to rAmAnujar
succession (Uyakkondar, nAthamuni, ThirukkoshtiyUr Nambi, etc.) extremely well.
I would like to fill the gaps in my knowledge by asking you all the question
"Are the successions from vyAsar to budhAyana, and from budhAyana down to
 yAmunAchArya well known? How may I learn about those pUrvAchAryas?"

I also have another thought regarding the nature of ubhaya vedAnta.  As we
all know, it entails approaching PerumAL through both Veda and the Prabandham.
I am wondering as to why only the school of rAmAnujar encompasses this unique
tradition.  For instance, the Saiva tradition (in addition to its monastic
school of advaita) also has nayanamArs, just as we have AzhwArs.  Also, the
majority of madhwAchArya's (dvaita school) followers are either kannada or
marAThi speaking, and they too have saints whose compositions were in the
respective local languages.  So then, "Why is it just SriVaishnavas who
recognize a concept such as ubhaya vedanta?"  I realize that it has largely
to do with rAmAnujar's promise to nAthamuni, but my question still remains...

Will appreciate any input on these two questions.
Best regards,
Truly
-SrInAth chakravarty
email: xsrinath@ti.com