SRS VOL.04 / ISSUE # 01 d/ 10/15/02-“BOARD OF ADVISORY CONSULTANTS”

[Guest guest]

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.04 / ISSUE # 01 DATED 15th OCTOBER 2002

CONSTITUTION OF “BOARD OF ADVISORY CONSULTANTS”

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IN THIS ISSUE:

1. EDITORIAL ON THE CONSTITUTION OF “BOARD OF ADVISORY CONSULTANTS”

FOR “SRI RANGA SRI”

2. “SWAMI DESIKAN - A TRIBUTE”

Sri Sadagopan IyengarSwami, Coimbatore

3. SRIMAD RAHASYA TRAYA SARAM

“AN UPODHGATTAM TO UPODHGATAM”

Sri Sadagopan Iyengar Swami, Coimbatore

The Masterpiece

 

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The regular features could not be accommodated in this Issue due to space

constrains.

Dasoham

Anbil Ramaswamy

Editor & Publisher, “Sri Ranga Sri”

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1. EDITORIAL ON THE CONSTITUTION OF

“BOARD OF ADVISORY CONSULTANTS”

FOR “SRI RANGA SRI”

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Dear Bhagavatas:

 

Today is Chitrabanu Samvatsara, Kanya Maasa, SravaNa Nakshatram.

Today, we celebrate the Tirunakshatram of Tiruvenkatamudaiyan.

Today, we celebrate the Tirunakshatram of Swami Vedanta Desikan.

Today, we celebrate the Tirunakshatram of BrahmaTantra Swatatantra Parakala

Maha Desikan (the founder of Sri Parakala Matam)

Today we celebrate Vijaya Dasami.

 

Such an auspicious day also marks

- the 6th Anniversary of

“Swami Desika Darsana Satsangam”(SDDS)

(founded in 1996) and

- the 2nd Anniversary of “Sri Ranga Sri”,

its Electronic journal

(founded in 2000)

on the Tirunakshatram day in the respective years.

 

Today, in celebration of these, we are happy to announce the constitution

of the “Board of Advisory Consultants” for your journal consisting of the

following who have readily and unhesitatingly conveyed their consent to be

on the Board:

 

PRADHANA POSHAKAR (CHIEF PATRON)

 

1. His Holiness Paravakkottai Srimad Andavan,

Srimad Gopala Desika Maha Desikan,Prakritam Acharya of

Sri Poundarikapuram Swami Ashramam, Srirangam.

 

He is the Seniormost among Prakritam Peetadhipathis of our Sampradayam

- both in age and in Sannyasa Sweekaranam (20th February 1982),

which latter determines the seniority among Yathivaras)

 

POSHAKARS (PATRONS)

 

2. His Holiness Srimushnam Sri Ranga Ramanuja Desika

Maha Desikan, Srirangam Srimad Andavan,

Prakritam Acharya of Periyashramam, Srirangam

(1st June 1989)

 

3. His Holiness Sri Rangapriya Maha Desikan,

Ashtanga Yoga Vigjnaana Mandiram, Bangalore.

(June-July 1989 - Ani month)

 

4. His Holiness Sri Lakshmi Nrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yateendra Maha Desikan,

Srimad Azhagiyasingar, Prakritam Jeeyar of Sri Ahobila Matam.

(October 1991)

 

5. His Holiness Sri Lakshmi Hayagriva Divya Paduka Sevaka

Sri Abhinava Vaagheesa Brahma Tantra Swatantra Parakala Swami,

Prakritam Jeeyar of Sri Parakaala Matam. Mysore.

(March 6th, 1992)

 

(All listed in the chronological order of their “Sannyasa Sweekaranam”)

 

AALOCHAKARS: (ADVISORY CONSULTANTS)

 

1. Sri Baashya Simhasanam Purisai Nadadur Sri Krishnamachariar Swami,

Ex-Editor, “Sri Nrisimhapriya” (official journal of Sri Ahobila Matam)

2. Sri Paiyambadi Setlur V. Srivatsankachariar Swami,

Ex- Principal, Madras Sanskrit College,and now,

Head of French Indological Research Institute, Pondicherry.

3. Goshtipuram Sri Ramanujachariar Swami, now at Coimbatore.

4. Sri Anantha Narasimhachariar Swami (ANC)

Ex Principal, Seshasayee.Institute of Technology, Trichy)

5. Sri Baashya Simhasanam Sri V.S. Karunakaran Swami (S/O Sri Srinidhi

Swamy) Chief of Small Industries Service Institute, Chennai)

6. Sri Perukkaranai Chakravarthiyachariar Swami (who has written on

Tiruppavai)

7. Sri T.E. Ranganathachariar Swami (Sri Rangamani Swami)

8. Sri V.K.S.N Raghavan Swami, Professor, Department of Vaishnavism,

University of Madras

9. Sri Villivalam Lakshmi Narasimhachariar Swami, Editor, “Sri

Narasimhapriya”, journal of Ahobila Matam.

10. Sri K. Devanathan Swami, President, Ahobila Matam, Andhra Pradesh and

Editor, English-Telugu Diglot Edition of “Nrisimhapriya”, Hyderabad.

11. Sri T.C. Shrinivasan Swami, Advocate Editor, “Sri Hayagriva Priya”

journal of Sri Parakala Matam.

12. Sri Natteri Rajagopalachariar Swami, Editor, “Sri Ranganatha Paduka”

Journal of Periyashramam.

13. Sri D. Soundara Raja Iyengar Swami, of “Sri Hayagriva Vidya Peetam” and

“Sri Kanchi Perarulalan” journal of Tirupputkuzhi Nrisimha Tatachariar Swami

14. Sri M.K. Srinivasa Iyengar Swami,

Chairman, “Sri Vedanta Desika Research Center”, Chennai.

15. Sri N. S. Uppili Iyengar Swami, Son of Sri Seva Swami, Editor, “Sri

Desika Seva”

16. Sri N.S. Ghantamani Swami, son of Sri Seva Swami, Joint Editor, “Sri

Desika Seva”

17. Sri T.C. Krishnamoorthi Swami, Founder and Managing Trustee,

“Sri Vaishnava Siddhanta Pracharini Sabha and Editor, “Anjali”Journal,

Bangalore

18. Sri R. Srinivasa Iyengar Swami (Brakes India, Chennai)

19. Sri R. Rajagopala Iyengar Swami (Eyetex, Chennai)

20. Sri Atreya Srinivasa Gopala chariar Swami,(Retd. Chief Engineer,

Paradeep / Tuticorin Ports)

21. Dr. S. Parthasarathy Iyengar Swami, Retd. Professor, Madras University

22. Sri S. Govindaraja Iyengar Swami, Advocate, Sri Rangam.

23. Sri Karalapakkam Anand Swami(Son of Sri K.G. Krishnan Swami of KGK

Finance, Chennai)

24. Sri S. Raghavachariar Swami(Son of Sri Srivatsankachariar Swami)

25. Sri N Kasturiranga Iyengar Swami, Trustee of “Sri Vedanta Desika

Devasthanam” at Mylapore, Chennai. (Was Vice-president of “Sriram Group of

Companies”)

26. Sri V.N. Venkatanathan Swami, (Harita Finance, Chennai) -

a prime Sishya of Srimad Andavan, Poundarikapuram Swami Ashramam.

 

NOTE:

We are expecting a few more scholars to join us shortly like -

- Navalpakkam Sri Vasudevachariar Swami, who has written on

“Sri Desika Divya Sahasranamam”

- Sri N.S. Ramanuja Tatachariar Swami, Editor of “Sri Kanchi Perarulalan”

- Swachchandam Sri Anantha Narasimhachariar Swami, Srikaryam of Srimad

Andavan, Poundarikapuram Swami Ashramam,

- Smt. Vishnupriya Chari, Pondicherry

- and others.

 

SRIKARYAM (SECRETARY OF THE BOARD)

 

As you know, Sri Sadagopan Iyengar Swami of Coimabatore, has been regaling

us with his insightful postings in his inimitable style that prove his grasp

of the Grantha Chatuyshtayam Scriptures and depth of knowledge of the

principles and practices of our Satsampradayam.

 

His compelling and exceptional command of communication skills with which

he employs unique and irreplaceable power words in English reveal both his

mastery of expressions in that language - precisely in tune with the spirit of

the original – be it in Sanskrit or in Tamil.

 

He has consented to act as “SRI KARYAM” (SECRETARY) of the Board.

He will coordinate between the members of the Board on the one hand and the

Administration of SRS on the other.

 

With such a galaxy of Yathivaras, Acharyas and Kalakshepa Adhikaris ready to

help us with authentic and authoritative inputs, there is no doubt that "Sri

Ranga Sri" is well poised on a splendid career of success, as perhaps an

umbrella organization for the Bhagavatas, the world over, belonging to

Bhagavad Ramanuja-Swami Desika Satsampradayam.

 

We do not have words adequate to express our heartfelt thanks

to these Mahans. All we can do is to bow our heads to them in

absolute humility.

 

As you know, both SDDS and SRS were launched with the Anugraha Baashanams

and Mantra akshadais of all Yathishrestas and blessings of Acharyas and

Scholars of Bhagavad Ramanuja - Swami Desika Satasampradayam

 

We do not seek solace in numbers and quality is our forte. Yet, within two

years of inauguration, your journal (which is not a mere discussion group)

has become so popular that the membership has risen phenomenally to nearly

2000 (including about 500 whose mails bounced only "temporarily" due to the

limited capacity of their mail boxes).

 

And, many more are waiting for approval of their request for membership.

 

The members include not only persons in India but also those who have

migrated to other Countries for education and /or work.

 

Apart from U S A and CANADA, members aredrawn from

- predominantly Muslim countries like Bahrain, Kuwait, Muscot,

United Arab Emirates, Cypress, Malaysia Indonesia, Singapore etc

- predominantly Christian countries like England, Scotland,

Ireland, France, Germany, Austria, Sweden, Brazil, Australia,

New Zealand, etc. and

- predominantly Buddhist like Japan, Singapore etc. and

- Countries dominated by other religious denominations

like South Africa, Zambia etc

 

Even foreigners who have started evincing keen interest in learning about

our Sampradayam, have become members.

 

This makes "Sri Ranga Sri" one of the largest Internet groups including most

of the members from other groups, besides a huge chunk of those who

ONLY to "Sri Ranga Sri"

 

Not only quantitatively but also the quality of the membership can be

gleaned from the galaxy of Acharyas and Scholars who have joined and have

been actively supporting our efforts.

 

Sometimes, some members genuinely interested in learning the principles and

practices of our Satsampradayam pose questions and doubts. We try to provide

ready answers to a few of them, if we can, with our limited knowledge

acquired during Kalakshepams listened to while in India. In cases, where we

are not able to provide suitable or satisfactory explanation, we have been

*informally* consulting Yathivaras and Acharyas in India for providing proper

answers.

 

It was being increasingly felt that an “Advisory Board of Consultants” may

be constituted whose members could be approached in the spirit of -

“Tad Viddhi Pratpadena Pariprasnena sevayaa”

for securing authentic, authoritative and appropriate answers, in the

confidence that they would help us in the spirit of -

“Upadekshaynti tE jnaanam jnaanina: Tattva Darsina:”

This is intended purely as a service to Bhagavatas in response to their

genuine doubts.

 

And, here we have the Board for our benefit.

 

The Board members have been requested to contribute articles. So, you may

expect the best, the most authentic and the most authoritative articles from

“Sri Ranga Sri”

 

And, this points to the need for utmost circumspection on our part in

featuring postings.

 

In this background, a thorough revamping of what can and what cannot go both

into and off the journal seems called for. A policy announcement in this

regard will be issued in due course.

 

As a matter of policy, we do not copy postings in "Sri Ranga Sri”

to other sites and do not encourage repetitive postings into

"Sri Ranga Sri" the same materials from other sites thereby

causing a cluttering of the mail boxes of our readers.

 

However, as a special case, we feature on this occasion

(and for that reason) -

“Swami Desikan - A Tribute”

by Sri Sadagopan Iyengar Swami.

 

It is noticed that some who have been added to our mailing list on the

recommendation of existing members seem to or their mails are

reported to bounce. We would, therefore, advise members to recommend only

those who may be REALLY interested in joining.

 

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“SWAMI DESIKAN - A TRIBUTE”

Sri Sadagopan Iyengar, Coimbatore

SWAMI DESIKAN-THE PACIFIST

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The uniqueness of our Sampradaya arises from the exalted Acharyas who adorn

the Guruparampara. We can be justifiably proud of Acharyas like Sri

Nathamuni, Sri Alavandar, Sri Ramanuja, Sri PiLLAn, Sri Azhwan, Sri Bhattar,

Swami Desikan et al, who were unparalleled in their devotion to the Lord and

their concern for the upliftment of mankind through their enlightening

teachings.

 

In the garland of Guruparampara commencing with Sri Nathamuni and upto Swami

Desikan, Sri Ramanuja is likened to the dazzling centrepiece ("mahatI

gurupankti hAra yashti:..nibaddha nAyaka Sri:"). If the Guruparampara

garland were extended to our own present Acharyas, then Swami Desikan would

easily become the Splendorous centrepiece of the beautiful necklace. This is

not to belittle the greatness of Sri Bhashyakara in any way, nor would Swami

Desikan be pleased at all with such ativAdAs. However, if truth were told,

the contribution of Swami Desikan to the protection and preservation of our

Sampradaya is indeed incomparable.

 

The Vedas, the sole repository of spiritual knowledge, had been engulfed by

sorrow due to misinterpretation and neglect. The Smritis, which paraphrased

the Vedas, were subjected to disobedience and disrespect by ignorant people.

The ItihAsAs and PurANAs, which have guided mankind through the ages, had

lost their credibility with the disbelieving multitudes. The world fell into

the trap of those who claim everything to be illusory and non-existent.

 

It was in such a scenario that the Lord sent His Bell to the earth, as Sri

VenkatanAtha, to restore the magnificence, credibility and glory of the

Scriptures, to wean people away from the destructive path they were treading

and to show them the right royal way to Liberation. The following sloka

brings this out-

 

"VEdE sanjAta khEdE munijana vachanE prApta nitya avamAnE

sankeerNE sarva varNE sati tad anuguNE nishpramANE purANE

MAyAvAdE samodE ; kali kalusha vasAt soonya vAdE vivAdE

Dharma trANAya yo abhoot sa jayatu bhagavAn VishNu ghantA avatAra:"

 

The esoteric secrets relating to the Prapatti marga were carefully preserved

and shared with the select few only, till the times of Sri Ramanuja. It was

the Bhashyakara who opened the doors of such knowledge to one and all, so

that the maximum people could adopt this path to emancipation. However, as

with any newly unveiled formulation, there were doubts galore in the

procedure to be followed for Sharanagati, its form, its efficacy vis a vis

other popular strategies for liberation, etc.

 

It was Swami Desikan who codified the Sharanagati Shastra, defended it

vociferously against the onslaught of critics who felt that the simplicity

of the stratagem was hardly commensurate with the magnificence of its

professed target. Where was Bhakti Yoga, with its emphasis on continuous,

assiduous and long-drawn curriculum spread over several births and where

Prapatti, capable of momentary performance? How could anyone affirm that

both led to the same destination of Paramapadam? Where was the scriptural

authority for this upAya? And, when the Lord declares that He Himself is

both the upAya (means) and the upEya (target to be attained), where is the

question of our adopting a separate strategy for mOksha? Who is the person

qualified to perform sharanagati and what are its prerequisites? What proof

do we have of its efficacy? What role does the Piratti play in all this? Is

She a mere ornamental adjunct to the Paramapurusha or is She capable of

releasing souls from bondage on Her own?

 

These and innumerable other questions cropped up, to which varied answers

were furnished, creating utter confusion in the minds of devotees uninformed

about the philosophical foundations of our Sampradaya.

 

Then came Swami Desikan, blessed at a young age by Sri Hayagriva, the Lord

of Knowledge and Sri GarutmAn, the personification of VedAs. Little wonder

then, that Swami Desikan was able not only to find authoritative answers to

the aforesaid questions based on the Scriptures (especially the PrastAna

trayam) and the tenets of PoorvAchAryAs, but also establish them on a solid

and invincible foundation of logic, all presented through the sugar-coated

medium of beautiful poetry and bewitching prose.

 

Swami Desikan was a veritable master of logic ("TArkika Simham"). We know

the power of logic: - in the hands of an expert, it could be used to prove

or disprove anything under the Sun. In the wrong hands, this would be a very

dangerous tool, for it could be employed to confer legitimacy to

preposterous premises. It stands to the credit of Swami Desikan that despite

being an incomparable logician capable of blazing his own trail and

bulldozing all opposition, he never strayed from the beaten path traversed

by Poorvacharyas and always stayed within the narrow confines of the

pramANAs.

 

Tooppul Pillai's obsession with Prapatti and his anxiety that every single

soul in this vast universe should attain liberation by adopting this simple

upAya , find expression in his numerous stotras, kAvyAs, dramas,

commentaries and polemical works. In all his works, whatever be the subject

on hand, the theme of Sharanagati runs as a constant undercurrent, so that

the perusal of any one composition would endow us with comprehensive

knowledge of Prapatti and its modalities. This is what prompted a grateful

beneficiary from exclaiming

 

" Seer ondru Toppul TiruvEngadamudayAn

PAr ondra chonna pazhamozhiyuL

Or ondru tAnE amayAdO

TAraNiyil vAzhvArkku vAn Era pOmaLavum vAzhvu"

 

The vast range of the Acharya's works and the ability of each of them to

bestow the entire gamut of material and spiritual gains on the devotee, is

brought out by the following Saptati Ratna MAlikA sloka-

"Para:shatam vApi para:sahasram Sri Venkatacharya kritA: prabandhA:

tatra alam Eka: khalu bhukti muktyO: kArtsnyEna ka: tAn gaNayEt samastAn".

 

This world has never been grateful enough towards its major benefactors.

Instances are legion, of Preceptors being persecuted. Sri Ramanuja was

harassed by Kulothunga ChOzha and forced into exile and long separation from

his beloved Lord of Srirangam. Sri KoorattAzwan lost his eyes for the

protection of the Sampradaya, while Sri Periya Nambi lost his life. Sri

Sudarsana Bhattar and Sri Pillai LokAchArya gave up their lives in the

defence of the Lord against the Muslim invaders.

 

Similarly, Swami Desikan too suffered a lot of persecution at the hands of

his detractors, who could not endure his spreading name and fame as the sole

repository of all branches of SAmpradAyic knowledge-Sri Bhashyam, Bhagavat

Vishayam, Rahasya granthAs and others.

 

Swami's doorstep was festooned with footwear, so that it would hit his head

as soon he came out. On the day of his father's annual ceremony, obstacles

were created by ensuring the absence of those identified for nimantraNam

(BrAhmaNArttham). When he was seated on the veranda of his house at

Srirangam, immersed in the composition of one of his works, misguided

sishyAs of an Acharyapurusha who was passing by manhandled Swami Desikan for

not rising up in respect. He was challenged to a debate by anyone and

everyone, at the drop of a hat. People insisted that he prove his title as

"Sarvatantrasvatantra:" by constructing a well and by sculpting his own

image. A magician was sent to induce a stomach ailment in the Acharya. He

was offered PuLihOra and Pongal as bhagavat prasAdam, at the Sannidhi on an

Ekadasi day. His sobriquet "Kavi Simham" was put to test by challenging him

to compose a thousand slokas overnight, a tall order by any standards.

 

It is not these acts of persecution per se, but Sri Venkatanatha's measured

and pacifist responses that impress us. He accepted the footwear of

detractors as "BhAgavata pAdukAs" and objects of veneration. The

perpetrators of this dastardly act were put to shame instantly, for having

tried to offend the great soul. His father's shrAddham went off

uninterrupted with the Lords of three divyadesams officiating as bhOktAs, in

the place of the original invitees. He accepted challenge after challenge,

whether it be to his scholarship or prowess in all fields. He constructed a

beautiful well at Tiruvahindrapuram, which is functional till date for all

to see. He composed the magnificent Paduka Sahasram, a thousand verses on

the limited subject of the Lord's sandals, well within the time limit set

for the composition, while his challenger was able to cobble together hardly

one-tenth of the number of slokas that Swami Desikan could.

 

The point to be taken here is that, irrespective of the provocation, the

Acharya's responses were always pacifist and self-effacing, demonstrative of

his desire to shun the evil of BhAgavata apachArA in any form. And he

displayed exceptional equanimity in the face of praise or pillorying. Swami

Desikan never reacted emotionally to detractors, but instead gave them

measured, inoffensive responses based on logic and reason.

 

Swami's prasishya Sri PrativAdi Bhayankaram Annan finds nothing strange in

the Acharya being defamed, when there were people out to abuse even Sri Rama

and Sri Krishna, and likens the detractors of Swami Desikan to the followers

of Ravana and Sisupala-

 

"Sarvatantra dhoorvahasya Venaktesa dheemata:

kurvatE avamAnanAm tu kEchana adhunOdhbhavA:

Hanta hanta Rama Krishna dooshaNa abhidhAyinAm

Kinnu chitram atra Cchaidya Ravana anusAriNAm"

 

Swani Desikan's vaibhavam is so vast and extensive that it would fill

volumes. While it is impossible to contain his greatness in such few words

as these, yet adiyen thought it worthwhile making a small attempt. While

this piece may not tell anybody anything new, adiyen would consider it to

have served its purpose, if it prompts a thought or two on the great

Acharya, the likes of whom the world has never seen nor is likely to see.

 

"TrayyantArttha! Bhavat pAda pankEruha jushAm satAm

Svayam mayi sadA bhooyAt anugraha paramparA".

 

(From" Sri PrArtthanAshtakam" by Sri KumAra VaradAchArya).

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3. “SRIMAD RAHASYA TRAYA SARAM”

“AN UPODHGATTAM TO UPODHGATAM” – “An Introduction to the Introduction”

Sri Sadagopan Iyengar Swami, Coimbatore

The Masterpiece

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Having paid elaborate eulogy to the illustrious line of Acharyas in “Sri

Guruparampara Saram”, Swami Desikan proceeds to the subject proper, viz.,

Rahasya traya SAram or the quintessence of the three esoteric mantras, which

in turn form the soul of the entire body of Scripture, and constitute the

lifeblood of our SriVaishnava Sampradaya.

 

The greatness of “Srimad RahasyatrayaSaram” is immeasurable, for it is

verily the Guide Book to Liberation. All concepts of the Sri VisishtAdavaita

Sampradaya are elaborately explained in this work, which could be

characterised as Swami Desikan’s magnum opus. The coverage is neither too

elaborate, (which would result in repetition and loss of reader interest),

nor too brief (which would entail essential points being left out), but just

enough to deal comprehensively with the subject on hand.

 

Given the complex nature of the topic, Swami Desikan explains concepts with

eminently appropriate illustrations, to facilitate comprehension. At the

beginning of every chapter, there is a sloka and/or pasuram introducing the

reader to the concepts to be covered in the chapter. Similarly, at the end

of the Chapter too, Swami Desikan appends a pasuram or sloka, summarising

the matter dealt with. The organisation of the Chapters too is graded and

logical, leading the sishya from one topic to another with ease and

coherence. Even subtle points from the Shastras are put forth in a facile

fashion, so that the reader does not have to grope in the dark or skip

incomprehensible portions.

 

One extremely significant feature of this work is that for every important

point made, Sri Thooppul Pillai cites PramANAs or authentic sources of

support from the Smriti, itihAsAs, PurANAs, Dharma Shastra, Divya Prabhandam

and the works of PoorvAchAryAs, to buttress his arguments. He doesn’t quote

Veda vakyas verbatim, as this would put the work beyond the reach of those

ineligible to learn and recite the Vedas. He carefully refrains from resort

to such scriptural texts, in his anxiety to benefit the maximum number of

devotees. He emphasises time and again that the work is but an elaboration

of Poorvacharya sreesooktis, and not his own whimsical invention, just as

Sri Ramanuja acknowledges his debt of gratitude to Poorvacharyas, while

embarking on the Sri Bhashyam. Thus a perusal of this work would make us

well versed in not only the Rahasya trayam, but also in the essence of the

aforesaid PramAnA granthAs.

 

The numbers in this great work are also significant. There are thirty-two

chapters, symbolising the thirty-two Brahma Vidyas or Paths to Liberation,

indicated in the various Shrutis.

 

These thirty-two chapters are organised into four parts- Arttha anusAsana

bhAgam, SthirIkaraNa bhAgam, padavAkya yOjana bhagam and Sampradaya prakriya

bhagam, consisting of Conceptual Elaboration, Confirmation of the Concepts

through Clarifications (for various doubts that may arise), Elaboration of

each akshara and word and sentence of the three mantras, and residual

matters, respectively. These four parts remind one of the four pAdAs of Sri

Bhashya. This also confirms our belief that Sri Desikan is indeed the

reincarnation of Bhagavat Ramanuja. Only the erudite and highborn can

derive the benefits of Sri Ramanuja’s works, as they are in Sanskrit and

contain numerous Shruti vAkyAs. However, Swami Desikan’s is a masterpiece in

MaNipravALam (Sanskritised Tamil), and does not contain direct quotes from

the Vedas, thus bringing it within the reach of everybody, irrespective of

caste, creed or gender. There are four great works every SriVaishnavite is

supposed to imbibe from his Acharya- Sri Bhashya (Sri Ramanuja’s commentary

on the Brahma Sutras),Sri Gita Bhashya ( Sri Ramanuja’s commentary on the

Bhagavat Gita), Bhagavat Vishayam (commentary on Sri Nammazhwar’s

Tiruvaimozhi) and Swami Desikan’s “ Srimad Rahasyatraya Saram”. Given the

times we live in, the hustle and bustle of our lives and our preoccupation

with mixed-up priorities, it may be difficult for us to learn all of the

aforesaid: in such cases, we must make it a point to imbibe at least Srimad

Rahasyatrayasaram, from a learned Acharya through formal KAlakshEpam, as it

would compensate to a large extent the inability to study the other three,

containing as it does the essence of the other works.

 

A distinction may be observed here between “Kalakshepam” and “Upanyasam”.

“Upanyasam” refers to the propagation of the great epics Srimad Ramayana and

Sri Mahabharata, SAtvika Puranas, dharma shastras, etc., with their emphasis

on sAmAnya dharma or common ethical and theological precepts. “KalakshEpam”,

on the other hand, involves formal learning, at the feet of an Acharya, of

philosophical concepts essential to knowledge of the Self, the Almighty and

the ways in which the former can attain the latter. While Upanyasam may be

attended by all and sundry, Kalakshepam requires the eligible sishya to be

initiated, as a qualifying measure. Thus, for instance, for undergoing

Kalakshepam of “Srimad Rahasyatrayasaram”, one needs to undergo

Samashrayanam, during which one is taught the three sacred mantras (Rahasya

trayam), which form the subject matter of Swami Desikan’s work. Hence the

ideal and approved manner of imbibing the nectar of “Srimad

Rahasyatrayasaram” would be to undergo Kalakshepam under an Acharya in the

traditional manner- resorting to an untutored reading of the book or

translation thereof would at best be a poor substitute, and not as effective

or educative.

 

Swami Desikan himself lays down the manner in which the Rahasya trayasaram

should be studied- it should be learnt from an Acharya belonging to the

SatSampradaya or haloed tradition. The intending disciple should approach

such an Acharya with due respect and beseech him humbly for the knowledge.

The Acharya’s words should be listened to with great care and concentration.

The matters learnt thus should be imprinted indelibly in the mind and

recalled often to ensure retention.

In Swami’s own words,” inda artthangaLai ellAm murpada satsampradAyam udaya

sadAchAryan pakkalilE samyak upasannanAi..sAdaranAi visadamAga shravaNam

paNNi…abhyAsa bhooyastaiAlE teLindu koLvadu”.

 

It is significant that this great work took birth during the last years of

Swami Desikan, incorporating the essence of a lifetime of diversified

learning and teaching. At many a place in the work, the Acharya not only

elaborates the approved viewpoint, but also evaluates various other schools

of thought, some of them at conflict with the former. As a master of logic

(“TArkika Simham”), Swami Desikan also imparts a rational format to the work

by envisaging misgivings and clarifying the same, wherever the context

warrants.

 

Ever since its birth, this work has been widely accepted and used as a

Manual of Prapatti Shastra, incorporating all that one has to know about

Saranagati and its modalities.

 

Two factors determine the greatness of a book-the author and the subject.

However reputed the writer, if the subject is insipid, the covers of the

book would remain unopened. Similarly, even if the subject is extremely

topical and gripping, it might not get proper treatment at the hands of an

inept author. Srimad Rahasyatrayasaram is twice blessed, as the author is

one of the best, acclaimed as “Kavi tArkika simham”, “Sarva tantra

svatantra” and “Vedantacharya”, apart from being blessed by Sri Hayagriva,

the Lord of Learning Himself. The subject too is an exalted one, fulfilling,

as it does, the ultimate aspiration of every soul longing for freedom from

Karmic bondage.

 

Thus “Vaktru vailakshaNyam” and “Vishaya vailakshaNyam” combine to make the

work the best ever book on the mechanics of Liberation. It is no wonder that

it has remained on the bestseller lists for the last six centuries, and

would continue to, for millennia to come.

(To Continue)

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