#SUNDARAKANDAM BOOK IN TAMIL PDF DOWNLOAD PDF#
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The English translation on the opposite (right) page has been provided for the facility of the modern scholars working on philosophy, Ritual and Iconography of Visnuism. We have also appended to the text the gloss of Alasimha Bhatta (early 19th C.) which shall be helpful in comprehending certain difficult or sectarian expressions. Palm leaf Manuscripts of the Isvarasamhita were procured mainly from the Narayanasvami temple of Melkote for the sake of authenticity. In 25 long Adhyayas the Isvarasamhita describes in great details the rites, rituals and ceremonies taking place ( or ought to take place) in a Vaisnava temple. It is supposed to be a simpler and smaller version of the older sattvatasamhita of this school which is the earliest available work of Pancaratra and is considered as one of three ratnas, (Jewels), along with Pauskara- and Jaya Samhitas. It can safely be dated to 8th-9th Century at least on the basis of its reference in the Agama Pramanya of Shri Yamunacarya. Isvarasamhita is an important text of the Pancaratra School and is followed meticulously for conduction of daily Puja ceremony and performances of various religious festivals in the Narayanasvami temple of Melkote. In most of the Vaisnava temples in South India, especially in Tamilnadu, worship is conducted in accordance with the prescription of one of the important Pancaratra Samhitas. It has a text tradition going back to some two thousand years- which has also been the main source of the Visistadvaita philosophy of Ramanuja (11th 12th c.).
Whereas Vaikhanasa is relatively archaic in character and leans more upon the Vedic tradition for its repertoire of Mantras used in religious rites and ceremonies, the Pancaratra is more liberal and open in its approach. Isvarasamhita is an important text of the Pancaratra school of Visnuism. Visnuism has given rise to two very important schools of ritual and philosophy, namely Vaikhanasa and Pancaratra. It will be of particular interest to scholars of Shrivaishnava and also Hindu and Indian religious studies. Making an important contribution to contemporary Indian and Hindu thinking on religion, this text provides a new intellectual history of medieval Indian religion.
Demonstrating that this concept is theologically moulded by the emergence of new literary genres, Mueller puts forward the idea that this original understanding of prapatti is a major contributory cause to the emergence of sectarian divisions among the Shrivaishnavas, which lead to the formation of two sub-sects, the Tenkalai and the Vatakalia, who stand respectively, for the "cat" and "monkey" theological positions. Srilata Mueller, a member of the Shrivaishnava community, argues that the core ideas of prapatti in these religious texts reveal the description of a heterogeneous theological concept. This original study shows that medieval sectarian formation in its theological dimension is a fluid and ambivalent enterprise, where conflict and differentiation are presaged on "sharing", whether of a common canon, saint or rituals or two languages (Tamil and Sanskrit), or of a "meta-social" arena such as the temple. Filling the most glaring gap in Shrivaishnava scholarship, this book deals with the history of interpretation of a theological concept of self-surrender-prapatti in late twelfth and thirteenth century religious texts of the Shrivaishnava community of South India.
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