Sriranga SrivivEchana Samaalochanam

Sri.U.vE.SadhaabishEkam Govindha Narasimhacharya Swami, Srirangam

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Foreword

This book is written in reply / refutation / to a book “ Sriranga SrivivEchanam “ which has come out in
the name of Nyaaya vEdhaantha Vidhwan Madhuranthakam Sri.Veeraraaghavaachariyar swami.

This book contains 10 important Counterpoints, which have been written based entirely on several court
judgments, very important conventional knowledge and well known customs and facts. This book’s main
purpose is only to point out the mistakes in the book Sriranga SrivivEchanam and does not intend to
preach hatred. If any of the Counterpoint provided below can be proved wrong by anyone with proper
pramaanam/ (a) adiyEn will accept it with profound thanks.

If the book Sriranga SrivivEchanam, written without any kind of basis and only to spread and increase the
bias among Vadakalaiyaars by Madhuraandhakam Swami is to be accepted by any person then
this(adiyen’s) book Sriranga SrivivEchana SamaalOchanam should also be read by every such person

Counterpoint 1

A few words about the author of this book Sriranga SrivivEchanam

AdiyEn consider the author of this book as a very good Vidhvan, parama saathveeki and this swamin is
widely known not to discuss any vishaya without a proper Aadhaaram or pramaanam. This swamin has a
profound respect for poorvaachaaryas .

AdiyEn am completely baffled by the author’s decision to write this book on the basis of a palm
manuscript(s) supposedly written by D.T.Thathachaaryar who was notorious for his misinterpretation of
facts and Scriptures and was widely known to distort and defy the truth and accepted customs and facts.
It surprises adiyEn to no end that this swamin chose to write that all Aazhvaars, Aacharyas &
Dhivyadesams were originally Vadakalai and that “ VadamaaL means vadakalaiyaar ”!!!, based on the
fictitious palm manuscripts of the aforementioned D.T.Thathachaaryar.
AdiyEn believe that Madhuraandhakam Swami was compelled to write this book, only to satisfy the ego
of some bigoted individuals among the Vadakalaiyaars. It is so out of sync with this Swamin’s other
writings, that, anyone who reads it later would say this book could not be attributed to this swamin. We
only presume that Lord Ranganathan has played one of His Leela on this swamin and adiyEn regret to
have written like this about this swamin.

Counterpoint 2

D.T.Thathachaaryar’s misrepresentation and distortion of facts

That , this D.T.Thathachaaryar’s book sampradhaaya dheepam was categorically rejected by Kanchi
Mahaa vidhvaan PBA swami, is well known to both Thenkalaiyaars and Vadakalaiyaars. Kanchi swami has
explained and proved that this swami’s (D.T.Thathachaaryar’s) works are detrimental to even
Vadakalaiyaars.
To explain :

It’s acknowledged by both Vadakalaiyaars and Thenkalaiyaars and also detailed in Koilozhugu that Swami
Yemperumaanar ordered Swami Kooraththaazhvaan to be the NImanthrana swami during
Thiruvarangaththamudhanaar’s mothers’ Thiruvadhyayanam and thus obtained the Keys of Srirangam
temple administration.

This great D.T.Thathachaaryar fabricated this incident using his wild imagination and wrote that this was
done by another swami well beyond Yemperumaanaar’s period and this was a later day event and
through this the Srirangam temple was converted from vadakalai into thenkalai!! But in this elucidation,
this person has not spelt out the details of such swami and this makes us wonder if this
D.T.Thathachaaryar was a lunatic. (Apra siddhar). This D.T.Thathachaaryar was well known to fabricate
facts to suit his fictional works and always found to economize on truth. With his foot in the mouth
disease, it’s a well known fact he once wrote a palm manuscript through his younger brother about
Thiruvarangam, of all places, and was publicly castigated by Puthur advocate Sri.Krishnaswami Iyengar in
his book Sudharsanam. How can we tolerate this insane swami (D.T.Thathachaaryar) who propagates
that Srirangam yemperumanar & Nammazhvaar originally sported the vadakalai thiruman?? What
amazes us is the fact that Madhuraanthakam swami also chose to fall a victim of his(D.T.Thathachaaryar)
black magic with his eyes wide open!!.

Counterpoint 3

Vadakalai thenkalai Issue / differences.

I will categorically prove here with appropriate proof that for all the Srivaishnavas the only
“Oordhvapundram” is the Thenkalai Oordhvapundram also known as “ Hari paadha dhvayaakruthi”. The
difference between vadakalai and thenkalai is not about the Thirumankaappu but a philosophical one.

To explain:

As far as possible, the merit based (Gunaanugunamaana) vadakalaiyars are upaasakaas or pravritti paras.
Thenkalaiyaars practice the prapatti saasthra which advocates the thirumanthraarttha nishtai (
complete meditation on thirumanthram and its meaning) and so are nivritti paras. As the thirumanthram
is best explained in 4000 dhivya prabhandham AruLicheyal is the refuge for thenkalaiyars. Therefore, by
virtue of their allegiance to “then marai” or AruLicheyal, they got the moniker Thenkalaiyaars. We
further clarify that Swami Desikan and his followers too were Thenkalaiyaars only as they also followed
the Prapatti Maargam. Swami DEsikan’s words “ TheLiyaadha marai nilangaL theLigindrOmE“ clearly
manifests Swami Desikan as Thenkalai.

So, though they were called Upasakas or Prapannaas, based on their Arthaanushtanam, all Srivaishnavas
were sporting only the Haripaadha dhvayaakruthi also known as Thenkalai thiruman kaappu. It was only
called Oordhvapundram earlier but this Haripaadhadhvayaakruthi later permanently became to be
known as thenkalai thiruman.. One can see this explained in Eedu (“ Neeru SevvEyidakkaanil “)

The present form of Vadakalai Oordhvapundram, be it the one worn like the “Soorpaakruthi” (similar to
a Paddle) or the one worn like the vEnudhaLaa kruthi ( like a bamboo leaf ) was taught by Swami Desikan
to a particular group of Bhagavathas. This has now permeated (vadakalai) srivaishnavas in the last 300
years.

If we read Visadhavaaksikaamani ManavaaLamaamunigaL’s vyaakyaanam for Acharya Hrudhayam

choornai 6 to Choornai 37, we can see that Vadakalaiyaars have been proved to be Saasthris,
Varnadharmis, Vibras, Andhanas and MaraiyOr ( vEdham Odhuvaar); while thenkalaiyaars have ben
proved to be Saaragnyar, Dhaasavrudhdhis, Thondars or Adiyaars.

In the same Acharyahrudhayam, Swami Azhagiya ManavaaLaperumaaL Naayanaar says “ As

Braahmanyam is vested in those who do (Vedha)Adhyayana, Gyaana Anushtaanas , those who learn and
excel in Dhivya Prabhandham / AruLicheyal also attain Srivaishnavathvam. In the same breath, Swami
Nayanar says that those who learn and master Dhivyaprabhandham are also Srivaishnavas. This is not
said to merely eulogize then maRai.

Dhivyaprabandham is the refuge for all who seek HIM and who has mastered them knows the truth. This
is the objective for all, to seek the truth. We all can see this as true even today. So, we can safely
conclude that there were no terminology such as “Vadakalaiyaar” during the days of Poorvaacharyas and
that it’s a modern day fabrication to label followers of Desikan as Vadakalaiyaar and followers of other
Acharyas are Thenkalaiyaars. So, Maduraandhakam swamin’s claims that all Srivaishnavas are
Vadakalaiyaars in the beginning fall flat. That, there was only Haripaadhadhvayaakruthi or thenkalai in
the time of Acharyas is the truth.

I ask Maduraandhakam swamin, who has written in page 13 of Sriranga srivivEchanam about Viiliputhur
Baghavan :
“ Dhevareer claims that Villiputhur baghavan was a Saathaadha Srivaishnava and a Chadurthavarnar. If
that was so, then why would Thiruvayindhrapuram Brahmins ask him to come and take bath in their
bathing place in the ghats? Don’t you see that their very question establishes Villiputhur baghavan to be
a Srivaishnava Brahmanothama? What made them ask him to come and bathe in their place in the
Ghats? What could have been their problem if he bathed separately? The fact that others (in
thiruvaindhrapuram) blamed these brahmins for this vilakshana purusha’s bathing alone, must have
forced the brahmins to ask him to come n bathe in their ghats. Why did Maduraandhakam swamin not
comment on this?

Please note what Villiputhur baghavar tells those Brahmins. “ Yooyam varnadharminaha ; - You are all
Varna dharmaanushtaadhaas. Vayam Vishnu dhaasaahaa: - We are Yemperumaan adiyaars – Servants
of Lord Vishnu. Asmaakam Dhaasavrudhtheenaam – We are Srivaishnava service oriented –
Yushmaakam naasthi sangathi – You are not service oriented - We shall not relate to each other.

Observers should discern here : Which is more sacred? to fight to preserve your rights in the bathing
ghats and there by keep your Brahmana Dharamaanushtaanam or protection of temples /temple rights
which is the Srivaishnava dharma?
Is it not for such temple rights that the present day vadakalais fight for? – adiyEn’s interlude here – Its
understood that the author indicates the inconsistency of thoughts and action on the part of vadakalais
who once claimed that dravida vEdha is for ladies and Sudhras only and like chameleons have changed
their colour and stature and now clamour for the same Dhivyaprabhandham and are so arrogant to claim
even ownership of Azhvaars to their sect! Is this not the heights of Hypocricy? - interlude finished .
Each and every Srisukthi of Acharya HRudhayam is a Slap on the faces of these Vadakalaiyaars of today.
In truth, in Acharya Hrudhayam, the Prapatti nishtas, are not found at found at fault anywhere. Its only
the Upaasakaas who are found at fault. Even if these vadakalaiyaars are really DEsikaanuyaais or who
claim accordance to DEsika’s philosophy, they are also Dhaasavrudhdhis. They are also Srivaishnavas
who learnt AruLicheyal and so Dhivyaprabhandaanuyaayis. – AdiyEn’s interlude here – The Author says
that if the vadakalaiyaars are really DEsikan’s followers, then they should also become Sishyas of
ManavaaLa maamunigaL and accept Thenkalai thiruman as their only Thiruman and chant SrisailEsa
Dhayapaathram wholeheartedly. Other wise they are to be condemned as bogus Brahmins and not even
should considered for Srivaishnavathvam – end of interlude.

If the present day Vadakalaiyaars are ready to

1. Drop this Raamaanuja dhayaapaathram which is a recent invention and which has no sanctity
2. Stop sporting the soorpaakruthi ,vEnudhaLaakruthi Pundraas, which was taught by Desikan for a
particular group of Smartha and north Indian Brahmin converts to Visishtaadhvaitham.
3. Accept and wear the thenkalai Oordhvapundram which represents the Haripaadhadhvayam and
which is Prescribed for Prapanna Srivaishnavas

Do we have any problem in accepting them in our temples and customs?

So, the present day vadakalaiyaars should shed all their false claims and accept the fact that there are no
real “Vadakalaiyaars” as such.

Counterpoint 4 .

The truth about vadakalai Thiruman kaappu

In truth, to begin with, all the Brahmins (were)/are Srivaishnavas only. Meaning, all had the same
philosophy that Only Sriman Naaraayana has Parathvam. There were no Saivaites then. First with
Visishtaadhvaidhi Srivaishnavas and later, after Aadhishankara’s period, the advaithins also had the same
philosophy. The proof of this can be seen in the Old Sangam period Literature which mentions only the
Vaishnava philosophy and further proof manifested by the usage of “Naaraayana smruthi “ by
Sri.Adhishankara and which is followed till date and the fact that Adhishankara never wrote anything
mentioning Parathvam to either Shiva or other Dhevathas in any of his Commentaries.
Even these advaithis sported the vEnudhalaakruthi pundram with Sandalwood paste and who can be
seen even today in so many places. Someone from the Adhishankara’s lineage should have been so
scared by the purity of Ramanuja Sidhdhaantham and he thought the Adhvaitha philosophy would not
sustain and so advocated and practiced the Shakthi Upasana in order to attract more followers. From
him, he and his followers started to sport the thriyankpundram with Ash –Bhasma-. They still say and
write Naaraayana smruthi but eventually most of these Brahmanaadhvaithis have become Basmadhaaris
– who wear Ash (Basmam) on their forehead.

So its clear that , in the beginning, all adhvaithis including Aadhishankara were sporting the
vEnudhalaakruthi roopEna Oordhvapundram, starting from the middle of the eyebrows with equal
interval upto their head, like Srivaishnavaites. Including Aadhishankara, they worshipped only Vishnu as
Sadhgunabrahmam. Even today, we can see some adhvaithis who don’t worship any other deity than
Naaraayanaa. AdiyEn can illustrate Srimaan. KrishnaprEmi swami and the Shroutha Patasala (Srirangam)
Adhyakshaga as such adhvaithins.
Swami DEsikan defeated a lot of such Advaithins in philosophical debates and thus was given the Title
“ Kavithaarkiga kEsari” which is not bestowed on any other aachaarya. The following is very important.

The author says :

Swami Desikan put a condition to such debatees that, should they lose, they would become
Visishtaadhvaithis. As we know now, the adhvaitins lost the debates and became Visishtaadhvaitis.
But, hold on, if they become visishtaadhvaithis, should they also not change their adhvaita vEsham?
Swami Desikan thought of this and so ordered them to wear the same vEnudhalaakruthi roopena
Oordhvapundram but with a yellow (from Turmeric) Sreechoornam in the middle. One is bound to ask :
Why did Swami Desikan not order them to wear the Thenkalai thuirumankaappu which he was wearing?
Swami Desikan was wise enough to recognize that they were Upaasakaas, Varna dharma nishtaas, and
Pravrittiiparaas, with no dhivyaprabhandha knowledge nor any devotion –praavanyam- to a
dhivyadhesam. They were well versed in mere Sanskrit vEdhantha knowledge , did more than one
namaskaram /sEviththal (Asakruth pranaamam), shaved off the heads of the Widows (Vidhavaa
vapanam), hit themselves in their cheeks and hold their ears and indulge in such saamaanya practices.
Why should we be more circumspect? Literally, what all we see the Smaarthaas of today do, they did all
of them.

Swami Desikan ordered them to wear such an Oordhvapundram only to identify and differentiate them
from Thenkalai Srivaishnavas -like him – who were Prapatti nishtaas and also to keep them away from
the Prapanna Srivaishnavas i.e, the thenkalaiyaars who always have only Yemperumaan and
Pankajanayaki to serve for their life time and whose generations continue to do so till date. With the
passage of time, such Naveena pundravaadhis also took refuge in AruLicheyal and Dhivya desa
Mahathvam and desired to live with the Prapanna Srivaishnavas, the thenkaliyaars. The prapanna
Srivaishnavas, i.e, the thenkalaiyaars also started to recognise the “ Aachaara vaikalyam “ i.e., their
moving away/defecting from the Varna dharma practices, and started to mingle with them. But, the fact
that they still continue to sport their Naveena pundram would have made our Madhuraanthakam swami
and the likes to write such a book as Sriranga sriviEchanam

So, it can be safely concluded that the vadakalai Pundram as prescribed for the Advaitha converts by
Swami Desikan was indeed introduced during his period but had not been practiced by the
Srivaishnava Society. It has come into the Srivaishnava community only in the last 300 years. This is the
fact about Vadakalai thiruman. This is what adiyEn have heard from learned scholars and adiyEn do
not insist that –Aagraham- what adiyEn say is only correct. If we look at the court records and
judgements in all the Vadkalai disputes with Thenkalaiyaars, the above explanation - about Vadakalai
thiruman – fits/suits well.(Upa pannam). If this explanation can be refuted, with appropriate and
sustainable pramaanaa, then we shall consider it. Having said it, we also say that such vadakalai
srivaishnavas’ knowledge – pratipatti- is undoubted. All we say is that when we come across a debate
, it becomes our obligation to put facts in front of everybody.

Counterpoint 5

Vadakalai Aachaarya purushaas

Out of Parama kaarunyam, Swami Raamaanujar appointed the 74 Simhaasanaadhipathis to ensure that
all of us get the Ramanuja Sambandham. This is irrefutably established in books like Yathiraaja
Vaibhavam and GuruParampara Prabhavam. Only these 74 Simhaasanaadhipathis and their lineage are
qualified to do Pancha samskaaram and nobody else.

Others, however qualified they may be do not have the Raamaanuja Aajnyai to do Pancha Samaskaaram
to others. This is Swami Yemperumaanaar’s Niyamanam. This is being followed by Thennaachaarya
Samparadhaayins till date.

The present day Vadakalaiyaars do not give importance to this Raamaanuja Dhivyaajnya. In this, we
learn from learned scholars that Swami Desikan himself had a difference of Opinion/Doubt .
(Vipratipatti). Its because of this –Vipareetha gnyaanam- that this practice of getting one’s
panchasamskaarm from one of 74 Simhaasanaathipathis, who are originally thenkalais, is forsaken for
the new culture /sampradhaayam of getting the Bharanyaasam from another Uththamaasrami . AdiyEn
know a lot of them who feel sad for such practice of bharanyaasam..

Its strange that we see Vadakalaiyaars of today also claiming part of 74 Simhaasanaathipathis. AdiyEn
would like to inform what I have heard of from learned elders. If we don’t restrict the right of
performing Samaasrayanam to a single Aacharya Parampara, -like the 74 Simhaasanaathipathis - it will
lose the yEkaachaaryagathvam or Raamaanuja Sambandham. Those Vipareetha jnyaanis who had some
disciples earned through their jnyaanaanushtaana, who realized that if an Acharya vamsam, -from the
74 Simhaasanaathipathis did not have a male progeny would suffer a break in the Aacharya – Sishya
sambandham - claimed to be a part of such Vamsams and thus claimed ownership of Aacharyathvam of
the 74 simhaasanaathipathis. One is bound to ask, are there Vadakalaiyaars in the 74
Simhaasanaathipathis? May be as of today 8 or 10 families. But that also should be due to a compulsion
–Nirbhandham - of retaining their temple rights. In Thiruvahindrapuram, one ashtagOthram family , for
the sake of retaining the right to get Theertham mariyaadhai forsake thenkalai thiruman for vadakalai
thiruman and are still denied the theertham. ( As of the date when this book was written –we are in 2011
now).
Its ludicrous to see that these vadakalaiyaars who did not accept the Raamaanuja Dhivyaajnyaa and his
74 Simhaasanathipathis earlier , now lay claim to the same lineage and exemplify their hypocrisy thus. By
such false and fraudulent claims, these vadakalaiyaars claim “ when the lineage -Sandhathiyaar- are
vadakalaiyaars, the Moolapurusha – the original 74 simhaasana peetathipathi – should also have been
vadakalaiyaar “ . This is nothing but a sacrilege of Yemperumaanaar Dharsanam and their act is equal to
the act of stealing from a burning house.

Counterpoint 6 :

Forceful occupation of temples and conversion

If one looks at the temples which are fully Vadakalai, and those temples where these Vadakalais have
partial rights, we can trace such eventuality to a lot of court judgements and records and we still see a
lot of such court cases pending and running in respect of such temples. One fact which stands out in all
such cases is that Vadakalaiyaars have always been the forceful aggressors, occupying a temple with the
might of money power and bullying tactics. So, its completely baseless and faulty on the part of
Madhuraanthakam swamin to even imagine that all dhivya desams were earlier vadakalai.
They still yearn to be included in the AruLicheyal Goshti and other temple activities and we say as long as
you know your place and where you come from and allow us to practice our rights, we include you
accordingly – not to mean in the AruLicheyal gOshti -
Counterpoint 7

Mysore Parakaala jeeyar story -vruththaantham.

We write this only to establish the fact about this mutt and not to find fault with the current affairs of
this mutt. This book Sriranga SrivivEchanam written by Madhuraanthakam swami has forced us to
explain the world, the origin of this Mutt and thereby, the truth about this mutt. There is a popular
belief –pravaadham – that this mutt was established with Brahmathanthra swathanthra jeeyar who was
a direct disciple of Swami Desika as its first pontiff and there is no bigger lie than this. That this mutt is a
new –naveena – can be established with the help of many records.

Let adiyEn explain.

In the mysore palace, there was one Royal Priest who took Sanyasa out of aversion -Virakthi - .He
belonged to a place called KandarakOttai and it is a compulsory fact that only people from this place can
become the jeeyar of parakaala mutt, vene today. The first person who ascended the Peetam – Aasrama
Sweekaaram- in Parakaala Mutt was a well learned Vidhwan. He defeated all the Jains and Adhvaithins in
that region and earned the title “Parakaalar”. The king of Mysore accepted him as his Raajaguru and also
vested in him the property of “Poornaiyyan Chathiram”. Owing to this asset & resulting funds , the
Brahmana Bhojanam continue to occur in this Mutt till date.

Because of his status as Raajaguru, in MelkoTe, Thirunaaraayana Puram, the temple honours devolved
on him automatically. He also won the rights for “First Theertham”. Because he belonged to the Naveena
Desika Sampradhaayam – Vadakalai sampradhaayam – he established the Idols of Desikan and earned
the equal rights for Vadakalai and Thenkalai in the Ghoshti and he also forcefully applied Vadakalai
thiruman on all the idols except ThiruNaaranan, Paraankusaa , Parakaalan and Raamaanujar and
Yathivaras. He was the one who invented the Raamaanuja Dhayaapaathram thaniyan.. The disputes and
unwarranted quarelling between vadakalaiyaars and thenkalaiyaars began in MElkotE, courtesy this
jeeyar. This fact is known to even the young children in mElkote. The Parakala mutt Jeeyar, though he
has the rights of First Theertham, he can come only once during his tenure as the jeeyar. For the neutral
observers, this is an important matter for Case study. That , the jeeyars and the disciples of this Mutt
have such hatred for our Poorvachaaryas is brought out through several incidents.
We write this only to bring to light the facts of the Parakaala Mutt, its origin and its not our intention to
point fingers on the jeeyars’ jnyaanaanushtaanams. We, as well as the people of Thirunaaraayanapuram
give them all due respects. The Varthamana jeeyar swamy also is equally venerable.

Counterpoint 8

The Origin and growth of Ahobila Mutt

As he appointed Jeeyar Mutts and Jeeyars for Vaanamaamalai and Thirumalai, Swami ManavaaLa
MaamunigaL also appointed a Jeeyar swamin for SingavEL Kundram aka Ahobhalam for daily
Thiruvaaradhanam and other Nithyapadi Kainkaryam for Lord Ahobhalam Narasimhar. This Jeeyar was
the first Aadhi van SatakOpa Jeeyar and the first Pontiff of Ahobila Mutt. We can gauge the amount of
Pratipatti –acceptance or supposition- this Jeeyar swami had towards Swami ManavaaLa maamunigaL
from the amount of Kainkaryams this swami has done in Aazhvaar Thirunagari. As the Srirangam temple
administration is done till date as per the Raamaanuja Dhivyaajnyaa, in Aazhvaar Thirunagari, its ha been
Varavara muni Dhivyaajnyaa. So, we can conclude that because of the Pratipatti towards MaamunigaL
only this Jeeyar should have done all his Kainkaryams and not only because of his Pratipatti to Satakopar.
So, Ahobila Mutt was originally Thenkalai and not vadakalai, as the Naveena Vadakaliyaar claim it to be.
This has been proved by the founder writer of Sri.Sudharsanam, Swami Srinivaasaiyyangaar in his book “
Abhayapradharaaja vijayam “ about 50 years ago, with a lot of Pramaanams. Through that book, we
learn that the original AhObila Mutt Jeeyars and disciples generally had a great respect for
Thennaachaarya Poorvachaaryaas, 4000 Dhivyaprabhandham, Eedu 36000, and of course, in Aazhvaars
quite unlike the Munithraya Vadakalaiyaars, who had/have hatred towards PeriyavaachaanpiLLai, Eedu
and Vyaakyaana Charavarthi’s commentaries. The important reason for this affiliation to
Thennaachaarya Poorvachaaryaas, 4000 Dhivyaprabhandham, Eedu 36000 for early ahobila mutt jeeyars
and disciples should have been the Varavaramuni Sambandham.

As thenkalaiyaars are notorious for their complacency as much as the Vadakalaiyaars for their ugly
aggression and forceful occupation of Thenkalai temples & Mutts, over a period of time, Ahobila mutt
became a vadakalai mutt and forcibly took some other mutts & temples and converted them into
vadakalai mutts & temples. Otherwise, how can one justify a Vadakalai Jeeyar becoming the
aaradhakar for a DhivyadhEsa Yemperumaan, when its clearly prohibited for a Vadakalai Yathi to
perform Vigraha aaradhanaa? Neutral observers should discern further into this.

In spite of saying the above, adiyEn still find a lot of Munithraya and Ahobila mutt sishyaas who are
Parama Saathvigaas and Sahavaasa Yogyaas. So, there is no surprise to find them follow their Kula
dharmam, which is Nithyaanushtaana kramam etc, and to find them try to establish themselves. But all
we want is for VV S to come out and explain all the questions which Kaanchi Mahaaswami PBA swami
has asked him about Desikan ThiruvuLLam, as VVS has seen it .

Counterpoint 9

Munithraya Vrudhdhaantham –Story –

Even Vadkalaiyaars accept that this is a new invention out of their sect. Though these new claimants say
that Naadha muni, Yaamunamuni, Raamanusamuni (combined to form) ithi Munithrayam. This is a
bogus claim as we have enough proof available to show that this is a new Cult within the Vadakalaiyaars
which was established by three jeeyars from Kumbakonam. They have shown great animosity and hatred
towards Swami Periyavaachaan Pillai, NamPillai, PiLLai LOkaachaaryar, Azhagiya ManavaaLa PErumaaL
Naayanaar and Our VisadhavaakSigaamani Swami ManavaaLa maamunigaL. The reason for their
dhvEsham towards our Mahaachaaryaas above is due to the fact all of these Poorvaacharyas have
summarily rejected the interpretations/ commentaries of Swami Desikan on our Rahasyathraya
saaraartham. Kaanchi Mahaavidhvaan Sri.U.vE. PB Annakaraachaaryar swami has wrote a lot of books
/commentaries thrashing the claims / interpretations / and other Abaddhas written by these
Munithrayees. This madhuraanthakam swamin also belongs to this cult and this makes us wonder if this
book is also written in the same manner- Abadhdha-. Is this the way to propagate one’s philosophy?

Counterpoint 10

Srirangam archakas’ Thiruman

• The Srirangam archakaas are Aagama sidhdha Pundradhaaris.

• They do not say or should not say that they belong to Vadakalai or Desika Sampradhaayam.
 • These archakas do not wear the thrayodhasa pundram –in thirteen places - but they wear only
Chadhur pundram - in four places.
• They do not recite the Desika Thaniyan i.e Ramanuja Dhayaapaathram.
• They do not undergo/recognize Bharanyaasam.
• They don’t have Aachaarya Sambandham with any Vadakalai aachaaryas.
• These are Court notified undertaking given by the srirangam Archakas.

Evidently, the Srirangam archakas were an exclusive community till about 30 years before. But because
of laukika pressure , with Puthra Sveekaram –Male adoption for continuation of Archaka miraas – and
Kanyagaadhaanam – Marriage of their daughters and sons – they have assimilated with the
Vadakalaiyaars. Even today, except for one or two archakas, they have generally retained their
exclusivity.

So, Madhuraanthakam swami cannot conclude that Srirangam archakas and so PeriyaperumaaL are
vadakalai, neither will it ever become a Vadakalai temple. The thievery with which the vadakalaiyaars
changed the thiruman on PeriyaperumaaL has been court convicted and through a lot of other court
judgments Srirangam temple has been proved a Thenkalai temple and shall remain so for ever.
These Vadakalaiyaars changed the thirumankaappu on swami Desikan’s thirumEni because of which he
could till date not have any Purappadu. The fact that a court case for having this Purappaadu done for
swami Desikan resulted in a huge embarrassment and setback for vadakalai is very well known . How a
otherwise learned person like Madhuraanthakam swami can ignore these facts completely, to suit his
story telling, is appalling. Having said all these, we still cannot fathom how this book sriranga
srivivEchanam is attributed to him.

Conclusion
AdiyEn through this Sriranga SrivivEchana SamaalOchanam have ,through this 10 counterpoints have
proved the claims of Madhuraanthakam swami to be worng. If we further elaborate each of these points,
it will reach an epic proportion. It will be of no use. Neither thenakalaiyaars nor vadakalaiyaars are going
to change their positions. The best way forward is to realize the current status and for vadakalaiyaars to
stop all further conversion activities. Wherever we agree with each other let us not fight with each other.
Otherwise, let us respect each other’s position and follow the respective sampradhaayam. AdiyEn regret
writing harshly against smv but did not have a choice but do so to explain the truth.

Madhurakavi dhasan ( Thirunaaraayanapuram)

T.A. Sadhaabishekam Govindha narsimhaarya Dhaasan, Srirangam.

Disclaimer :

This attempt by adiyEn, Siriya jnaanaththan to translate the Thamizh book Sriranga SrivivEchana
SamaalOchanam written by Sri.SadhaabishEkam swami(Vaikuntavaasi) is made only with the intention of
or for the purpose of bringing the information contained in this book, in Thamizh to Non Thamizh
knowing persons of this world. The sanskrit to english translation mistake s(if any) are completely
adiyEn’s and adiyEn appeal to learned scholars to correct them and advise adiyEn through the group.

varavaramunismabandhis@googlegroups.com

AdiyEn Raamaanuja Dhasan

Vaasu.