Apacharam ?

[Guest guest]

Dear Bhagavatas,

 

Before I left for India, there was some discussion about Apacharams. I

pointed out that judging the Archa Vigraha in temple and Pooja griha in

our homes on the basis of the material they are made of and deeming

Alwars and Acharyas as no more than just ordinary folk like us are the

two Praapti Virodhis.

 

Someone observed that such references to Apacharams put off people from

a spirit of inquiry and someone else observed that the question of

considering Alwars as Nityasuris vs Bhaddha jeevatmas like us is loaded

with the Vadakalai- Tenkalai schism and yet another observed that unless we

come to know what is Apacharam how can avoid committing them.

 

I discussed the matter with several Acharyas while in India and they

agreed that as Swami Desika put it, the Lord himself took Avatars like

Alwars (Abhinavamaaga Oru Dasaavataaram Panni) and the other view is

held by some without Pramanam.

 

Swami Desika on this subject:

 

In Aparaadha Parihaara Adhhikara (18 / 8) Swami Desika says that "like

Sarveswara the Suris, when they take Avataras ACT as if they are

subject to Karma and seem to go through Apachara and Parihaara- all with

a view to educate and in the interest of well being of the common folk

like us".

 

"Sarveswaranaip Pole Soorigalum Avatarithaal Karma Vasyatvaadhi

ABHINAYAM panni Loka Hithanaarthamaaga Apachaara Parihaaraadhigalai

Nadathip Poruvaargal" (Abhinayam = Acting )

 

The implication is that the Alwars are indeed Nityasuris who descend to

our level as Rama and Krishna did to show by example to us, mere

mortals, how we have to encounter situations induced by Karma and more

importantly how we can redeem ourselves.

 

Again in Prabhaava Raksha Adhikaram, he observes that " In this mundane

world where people treading the righteous path are so rare, it would be

a great Apacharam to think low of those great ones who through Karma

yoga and other such means show us the road to Mukti and are authorities

in Bhagavad Vishaya"

 

"Samsaara Mandalathile Nalvazhi Nadappaar Durlabharaayirukka Bhagavad

Vishayathaip Patri Adhikaaranuroopamaaga Mukti Maargathukku Munnadiyaana

Karma Yogaadhi Parva Bhedangalile Ninraaraiyum NEGHIZHA NINAIKKAI

Bhaagavata Apachaaram"(Negizha Ninaikkai= To think low)

 

PERIYA JEEYAR SWAMI OF TENNACHARYA SAMPRADAYAM

 

In Upadesa Ratna Maalai Verse 35, he says that " those who think low of

Alwars and their Arulicheyals will surely go to hell. Remembering this,

take care NEVER to have any truck with such folks"

 

" Aazhwaargalaiyum Aruli cheyalgalaiyum Thaazhvaa Ninaippavargal Thaam

Naragil Veezhwaargal Enru Ninaithu Nenje ! Eppozhudum senranugak Koosi

Thiri Nee Avarpaal"(Thaazhvaa Ninaippavargal = Those who think low of)

 

PILLAI LOKACHARIAR IN HIS SRIVACHANA BUSHANAM (303) defines that Bhagavad

Apacharam consists of-

1. Equating other Deavatas with Bhagavan,

2. Considering Avataras like Rama and Krishna as just humans,

3. Conducting oneself contrary to Varnashrama Dharma,

4. CONSIDERING THE MATERIAL WITH WHICH ARCHAVATARA THIRUMENI IS MADE,

5. Atmaapahaaram (Stealing one’s Atma i.e. Thinking that one’s jeeva is

one’s own and not belonging to Bhagavan),

6. Bhagavad Dravya Apahaaram ( Stealing the property belonging to

Bhagavan

7. And, such others"

 

"Bhagavad Apachaaramaavadu

1. Devatantarangalodokka Easwaranai Ninaikkaiyum,

2. Ramakrishnaaadhi Avataarangalil Manushya Sajaatheeyathaya Buddhiyum,

3. Varnaasramathukku Virodhamaana upachaaramum,

4. ARCHAAVATAARATHIL UPAADHAANA NIROOPANAMUM,

5. Atmaapahaaramum,

6. Bhagavad Dravya Apahaaramum,

7. Thodakkamaanavai"

 

In 305, he defines Bhaagavada Apacharam as consisting of

1. Hostile thinking and acting against Srivaishnavas due to enmity and

desire to harm

2. Considering Bhagavatas as low with reference to their birth.

3. These are equal to the Apachaaram of considering the Archaamurtis

with reference to the materials with which they have been made

4. The above two are as heinous as researching the womb of one’s own

mother.

 

PILLAI LOKACHARYA repeats the same in SRIVACHANA BUSHANAM 194 to 201,

194: Bhaagavata Apachaaramthaan Aneka Vidham : Bhagavata Apacharams are

many

195: Athile onru Avargal Pakkam Janma Niroopanam : Judging the

Bhagavaras based on their birth (i.e as mere mortals like us and with

reference to their Caste etc)

196.Idhuthaan Archaavataarathil Upaadhaana Smritiyilum Kaattilum Krooram:

This is more heinous than considering the Archa murtis based on the

material they are made of

197; Athai Maatru Yoni Pareekshaiyodokkum Enru Saastram Sollum : This is

like one researching the womb of one’s own mother.

198: Trisankuvaip Pol Karma Chandaanaal Maarvilitta Yajnopavitham Thaane

Vaaraai Vidum :Like the Yajnopavitam worn by Trisanku when he became a

chandala, became no better than just a piece of strap ( not useful for

Nitya Karma Anushtana)

199. Jaathi Chandaalanukkuk Kaalaantharathile Bhaagavatan Aagaikku

Yogyathai Undu; Athuvum Illai Ivanukku ( Karma Chandaalanukku);: At

least, a chandala by birth has hope to become a Bhagavata in course of

time; But, for such a Karma Chandaala, has no chance whatsoever.

200 Aarooda Pathithan Aagaiyale: Because, he had become a Chandala by

Bhaagavata Apachaara

201.Idhuthanakku Adhikaari Niyamam Illai : However great one may be, the

effect of this kind of Bhaagavata Apachaaram can never be remitted.

 

The above show that the Apacharams mentioned are the unanimous views of

Acharyas of both Kalais and cannot be deemed to be the skewed up notions

of any particular sect.

 

And, it requires humility on our part to accept this position.

 

Dasoham

Anbil Ramaswamy