The Lost Treasure

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

The Lost Treasures

 

A wealthy philanthropist built a palatial Dharmasaala (rest house) at

Srirangam, with the lofty purpose of accommodating all wayfarers who

came to worship Sri Rangaraja. The choultry provided all facilities

for pilgrims, with comfortable rooms to stay in, facilities for

performing daily ablutions and sumptuous food at appropriate

intervals. All those who stayed at the Dharmasaala were extremely

grateful to the generous donor, who, in turn, was pleased beyond

measure at the opportunity for service to the Lord’s devotees. Word

of this munificence and convenience spread and the Dharmasaala became

the favourite destination of all pilgrims to Srirangam. Countless were

those who benefited from its conveniences.

 

 

The philanthropist grew old and entrusted the management of the

choultry to his progeny, who too carried on their father’s work

sincerely. In time and in tune with the general decline in standards

of ethics and Dharma, the management of the rest house became

progressively indifferent, with the successors of the philanthropist

showing less and less inclination for altruistic activities,

resulting in the vast Dharmasala falling gradually into disrepair and

becoming dysfunctional. And one sad day, the last pillar supporting

the once-magnificent columns fell, marking the closure of an

institution that had served thousands in its hay day. As if waiting

for the event, a building promoter moved in and constructed an

impressively ugly block of match-box-like tenements, where there once

stood the magnificent Dharmasala. Thus was lost to posterity a

veritable treasure house.

 

This narration is neither fable nor fairy-tale, but a true-life story

which has happened with deplorable regularity, not only at Srirangam,

but at many other holy places. Buildings in ruins, with washed-out

sign boards hanging askew and bearing the barely-visible name of some

charity or the other, are a common sight at almost all Divyadesams.

 

While this is one aspect of our losing bequeathed treasures due to

indifference and inattention, there is another and more precious

genre of heirlooms which we may well have lost forever. And what is

more, most of us haven’t even realised the magnitude of the loss and

continue to wallow in blissful ignorance about its enormity.

 

The immaculate Vedas and their explanatory manuals like the Itihaasas,

Puranas, Dharma Shastras, etc. are glorious guidebooks designed to

pilot us safely through the mine-field of Samsara and to reach us

safely at the portals of Paradise. These works of worship, propagated

by the Lord Himself or His chosen messengers—Maharshis, Sages and

Acharyas-- have been handed down from generation to generation,

serving as a bright beacon to all those floundering in the

interminable gloom of Samsara. They function too as guideposts amidst

the thorny and confusing mundane maze, steering us in the right

direction whenever we are confronted by bewildering crossroads of

choice. It is these which form the most precious treasure bequeathed

to us by our elders, the most valuable of heirlooms which generations

of our forebears have protected, preserved, propagated and passed on,

for the benefit of posterity.

 

 

Due to inadvertence and indifference, already we have suffered quite a

heavy and irreparable loss, by way of disappearance of portions of

Shastras, particularly Vedas, from currency. For instance, the

Atharva Veda was all but lost a few decades ago and it is only due to

the enthusiastic and energetic efforts of a few Mahatmas that there is

now a healthy rejuvenation in its study. Even now, students and

exponents of this fourth among Vedas are to be found in a small

number in Gujarat, though it is slowly spreading to other places.

 

Though Vedas are reputed to be beyond numbers (“Anantaa vai

Vedaa:”),we understand from Scriptures that there were no less than

1180 Shaakhas of the Shruti extant in the not too distant past, each

with its own Samhita, Aaranyaka and Upanishad components. And all

these Shakhas had their own votaries, engaged in study, propagation

and preservation of the Vedas. However, what we have now is pitifully

small in comparison.

 

We know of the Taittireeya Shakha, with the Taittireeya Samhita,

Taittireeya Braahmanam and the Taittireeya Upanisad, all of which

have been remarkably well preserved. However, granting that the

Upanishad generally forms the concluding part of a particular Veda

Shakha, many of the Upanishads we have now, must have been part of

independent Shakhas, though not a trace remains of the rest. The

Kousheetaki Upanishad, for instance, is the sole remnant of the

Saankaayana Shakha, which must have been a wide-ranging and

voluminous body of Vedic wisdom. Though the Katopanishad is still

extant, its Aaranyakam is nowhere to be found. The loss we have thus

suffered is incalculable and irreparable. What we have lost are not

mere books, but treasure houses of wisdom.

 

Coming to more recent times, within the last thousand years, we have

managed to lose many more precious heirlooms. Sri Nathamuni was the

first protagonist of our Visishtaadvaita Sampradaya (“Naathopagyam

pravrittam”) in this Kali Yuga. By all accounts, he is reputed to

have been a repository of pure devotion, selflessness, vairaagyam and

other sterling virtues, endowed with divine vision. Though he is

remembered for all these accomplishments, the moment we hear his holy

name, what springs to our mind is his wonderful and painstaking

compilation of the Naalayira Divya Prabandam, which had, by his time,

almost vanished from currency. He also set them to music and arranged

for their recital at various temples. Had it not been for this great

Acharya and his Herculean efforts, we would have lost the priceless

treasure of Aruliccheyal, the ecstatical outpourings of enlightened

Azhwars.

 

It is therefore extremely ironical that Sri Nathamuni’s own great works,

Yoga Rahasyam and Nyaaya Tattvam, are no longer available to us. The

former was a treatise on Yoga, while the latter was a voluminous work

involving interpretation of the Nyaaya Shastra according to

Visishtaadvaitic tenets, criticising the Gautama Nyaaya Sutras in the

process. We learn of these great works, only from copious references

thereto by Swami Desikan in his various works like Nyaaya

Siddhaanjanam and Nyaaya Parisuddhi. According to Sri Sudarsana

Bhattar, Sri Ramanuja too, in his Sri Bhashya, has quoted briefly

from Nyaaya Tattvam.

 

Another great loss Srivaishnavas have suffered is the disappearance of

Sri Alavandar’s path-breaking works Maha Purusha Nirnayam

(establishing the supremacy of Sriman Narayana) and Kashmira Agama

Praamaanyam, which is said to validate the Pancharatra Agama and its

Vedic source, the Ekaayana Shakha. That these works definitely

existed, is again to be derived only from Swami Desikan’s references

and quotes. Our sense of loss is further compounded when we learn

that Sri Yamunacharya’s Siddhi Trayam (consisting of the Atma Siddhi,

Isvara Siddhi and Samvit Siddhi) too is available only in portions. To

quote Dr.M.Narasimhachary, “It is a matter of regret that all these

three Siddhis suffer from gaps and the extant text is only a fragment

of an originally larger work”.

 

We come next to the works of Swami Desikan, the most prolific author

among Srivaishnava Acharyas. While it is indeed our good fortune that

the major portion of Sri Venkatanatha’s works is remarkably well

preserved, it is simultaneously a matter of deep regret that several

of his works too have been lost. Sri Vedanta Desikan is reputed to

have composed a magnificent and voluminous commentary on

Tiruvaimozhi, named “Nigama Parimalam”, and another Tamizh work by

name “Tirumudi Adaivu”, which are no longer extant. A similar

commentary on Kanninunsirutthaambu, aptly named “Madhurakavi

Hridayam”, is also no longer available, which fate is shared by a

host of Tamizh Prabandams of Swami, titled “Pandu, Kazhal, Ammaanai,

Oosal and Esal”, apparently addressed to Sri Deivanayakan of

Tiruvaheendrapuram. “Steyaa Avirodham”, a work justifying Sri

Tirumangai Mannan’s unorthodox ways of fund-raising for good causes,

is also lost, as also “Adhikarana Darpanam”. Only portions of Tattva

Teeka (an elaborate commentary on Sri Bhashyam) are available, as

also of the “Sata Dooshani”.

 

We hear too that Vyaakhyaana Chakkravartthi Sri Periyavaacchaan

Pillai’s commentary on Periyaazhwar Tirumozhi is partially lost.

 

This, then, is a brief Status Paper on the priceless treasures of

ancient and unmatched wisdom that we have lost over the centuries.

 

In this context, we have to remember with gratitude Mahtamas who

toiled hard and spent whole lifetimes in searching for, restoring,

editing and publishing rare works of Acharyas. They were not endowed

with unlimited supply of funds nor had an army of supporters. Yet,

with a missionary zeal for the protection and preservation of

Poorvacharya Sreesooktis, they sacrificed their all to ensure that

whatever works were available did not meet the same fate as the ones

lost. Two haloed names that spring to our mind in this regard are

Tarkaarnava Abhinavadesika Uttamur Sri Veeraraghavacharya Swamy and

Prativaadi Bhayankaram Sri Annangaracharya Swamy of Kanchi. Though

both were prolific writers, they displayed greater enthusiasm in

publishing works of Poorvacharyas than their own. The constant and

continuing efforts of Sri Puttur Krishnamacharya Swamy too merit

special mention in this regard. The good work of institutions like

the Sanskrit Academy of Melkote (who have brought out critical

editions of Sri Bhashyam with various commentaries) also deserves

great appreciation and encouragement.

 

Though these Mahatmas’ contribution is matchless, we can still

endeavour to emulate them to the extent possible, in identifying

works of both Poorvacharyas and later ones, for preservation. Many of

these works are still unpublished, especially numerous ones of various

Srimad Azhagiasingars who adorned the ascetic throne of Sri Ahobila

Mutt and are currently available in the form of manuscripts, many on

palm leaves and similar perishable material. I am sure similar works

by distinguished Acharyas of Srimad Andavan Ashramam and Sri Parakala

Matam also exist, in similar need of preservation and publication.

Since use of paper for composition in our religious institutions is

less than a century old, earlier works must be on Taala Patram or

Panai Olai, likely to disintegrate anytime due to their age and

disappear forever from our midst.

 

Even in respect of published works, though we come across quotes from

several old and hoary works like the commentary of Sri Govindaraja on

Srimad Ramayanam, that of Sri Veeraraghavacharya on Srimad Bhagavatam,

the commentaries on Srimad Rahasyatrayasaram like Sri Saaraasvaadini

of Sri Tirukkudandai Desikan and Sri Saarabodhini (of Injimedu Srimad

Azhagiasingar) and that of Sri Mahamahopaadhyaaya Chetlur Swami, we

rarely get to set eyes on them. These works need to be reprinted.

 

Against this rather bleak background of partial and total loss of the

accumulated fonts of wisdom, the recent efforts by inspired

individuals to identify, catalogue, preserve and publish hitherto

unpublished manuscripts of Acharyas, deserve all appreciation,

encouragement and support. With the advanced digital technology now

available, scanning or even typing out these works from their

originals on palm leaf or ancient paper should be possible, which

would be the first step in preservation. Once the works are available

in electronic form, the possibilities are endless.

 

Most of these works may be in Sanskrit, many of them may be on

esoteric or subtle points of Shastra not of immediate interest to the

common man—despite all this, what we have to remember is that they

emanated from erudite and enlightened Acharyas who composed these

works not as personal memorabilia, but out of a fervent desire to

inform and educate us. They are works of devotion which would guide

us on the right path by their mere presence in our home. (My late,

revered father, apart from his other sterling qualities and deep

attachment to Srimad Ramayanam, was an acknowledged authority both on

shorthand and Shakespeare. Though I have regrettably not inherited his

enthusiasm for either, I still preserve his books as their very sight

reminds me of him and his devotion. Similarly, works of our Acharyas

too inspire us by their very presence and sight, even if we are

unable to profit from their wisdom immediately.) Once these original

works are preserved, translations to benefit the scholar and layman

alike, could be attempted.

 

As Srivaishnavas, it is hence our sacred duty to ensure that these

bequests are properly appreciated, treated with the veneration they

deserve, protected against the ravages of distortion and loss and

preserved in all their pristine purity, so that the generations that

follow would also benefit from the ageless wisdom.

 

What are the ways in which we can help?

 

We can search sincerely for such old and published/unpublished works

of the aforesaid kind, existing in our own library/those of

institutions and individuals likely to have such books or palm leaf

manuscripts and make them available to those who have undertaken the

onerous task of converting them into e-format.

 

Those among us who have the technical expertise can help in the above

process by offering consultancy/active participation.

 

Once the stage for publication comes, we can financially support the

printing of one or more works of Acharyas.

 

We can spread the word among our relatives/acquaintances about the

need for the entire endeavour and make them aware of the crying need

for preserving our heirlooms.

 

There can be no better tribute to Sri Hayagriva, who holds a book in

His hand, than to help in protecting works on religion and

spirituality. And the venerated authors of the unpublished

manuscripts would definitely be gladdened at their works getting

published at long last, benefiting the entire Vaishnavite community.

 

Come, let us help in this holy mission!

 

Sriamte Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri

Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan