SRI RANGA SRI VOL.04 / ISSUE # 09 d/01/10/03

[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 # 09 dated 10th January 2003

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EDITORIAL:

HAPPY Makara Sankaranti!

On behalf of “Swami Desika Darsana Satsangam” (SDDS) and “Sri Ranga Sri”

Electronic journal and on my own behalf, I hereby wish you all a very Happy

Makara Sankaranti and Happy Pongal!

“Pongum MangaLam Yengum Thanguga!”

May the onset of UttaraayaNa PuNya kaalam bring us peace of mind and

prosperity alround!

 

PLEASE AWAIT A SPECIAL ANNOUNCEMENT ON PONGAL DAY!

 

IN THIS ISSUE:

1. GOTRAS AND PRAVARAS – AN OVERVIEW – Part 1

(Anbil Ramaswamy)

You will remember that we proposed to commence a series on the glory of the

various Gotras. Sometime ago, I wrote about the specific glory of

Naitrvakaasyapa GOtra and Vaadoola GOtra from what I have heard in

AnushTaana KaalakshEpams of MahaamahOpaadhyaaya Sri Srivatsankachar Swami,

now Head of Dept. French Indolgical Research Institute, Pondicherry. We

commence the series based on his monograph revealing the glory of several

GOtras and the Rishis relating to the respective “Pravaras”. We are sure you

will find very interesting details in this write up.

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2. “SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM” - Part 1

(Anbil Ramaswamy)

You will also remember that as per the direction of Asmad Acharyan, His

Holiness Srimad ANDavan of Sri PouNDarika puram Swami Ashramam, Srirangam,

“Sapta Sarga ParayaNam” of ”Sundara KhaaNDam” of “Srimad Vaalmiki RamayaNam”

was completed recently. We commence a few postings bringing out a few

special points from “Sundara KhaNDam” highlighted in a short speech on the

occasion of PaTTa abhishEkam of Sri “Sita-Rama”

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3. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”– Part 24:

“Pativrataa Mahhabhaaga”

(Anbil Ramaswamy)

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We have so far presented in the form of catechism, 66 questions raised and

answered by H.H.

In this Issue, we present -

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Question 67:

Why did Janaka refer to Sita as “chastity incarnate” even before her

betrothal took place? Does it not seem incongruous for a father-in-law to

introduce to his would-be-Son-in-law that the would-be-bride was chaste?”

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

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Copies of the book can be had from anyone of the following:

1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone: 4611540)

2. Dr. S. Parthasarathy Desika Sadanam, 24, 28th Cross, Besantnagar, Chennai

600 090 (Phone: 490 0327)

3. Sri N.K.Ramaswamy 213 East Uttara Street,

Srirangam 620 006(Phone: 434 438)

4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,

New Delhi 110 064 (Phone: 5492877)

5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet,

Bangalore 560 018 (Phone: 6511056)

6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg,Sion

East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)

7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T. Nagar, Chennai 600 017

(Phone: 8280949).

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4. DESIKAMRUTHAM I –

SWAMI DESIKA’S SIMILES “UPAMA”

Part 24 (105 and 106)

(Anbil Ramaswamy)

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5. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – The Beginning - 7

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

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YAKSHA PRASNAM” Part 18: Prasnams 54 and 55 by Sri M.K. Ramaswamy Iyengar

Swami, Senior Officer of Govt. of India (Retd) could not be accommodated in

this Issue due to space constraints.

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92 issues have been released, so far -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

8 Issues of Vol. 4

These issues have been archived for public view at -

.

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at “srsindex.html” (Not the individual

postings allowed to encourage "Reader participation"). We are sure that you

will be convinced of the quality of the contents.

 

IF you are satisfied with the quality and contents of

“Sri Ranga Sri”:

Tell your friends to join by sending an email to –

"-Subscribe (AT) (DOT) com"

 

IF not:

Tell us, as to how we may improve.

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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IMPORTANT:

The “Files” Section also contains the full text of “Art of Living”– (a write

up on the Life and works of Swami Desika)

by Sri M.K.Sudarshan of Kuwait.

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Kindly also peruse the following files at the sites indicated:

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – for

- Biography of Bhagavad Ramanuja –

- Biography of Swami Desika –

- Acharya Vamsa Vriksham –

- Srimad Rahasya Traya Saram

- and other links.

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

SDDS Volume 1 / Issues 1 to 33

SDDS Volume 2 / Issues 1 to 26

SDDS Volume 3 / Issue 1

SaraNAgati Vol. 1 / Issues 1 - 24

SaraNAgati Vol. 2 / Issues 1 - 04

For “Hinduism Rediscovered”

and other links

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain) for -

- Dasavatara Stotram meanings

-“Srimad Rahasya Traya Saaram” and other links

in the “Philosophy” section

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1. GOTRAS AND PRAVARAS – AN OVERVIEW – Part 1

An INTRODUCTION:

The Vedas declare that a Brahmin is born into this world with three debts to

be discharged.

“jaayamaanO vai BraahmaNa: tribhir riNavaa jaayatE/

BrahmacharyENa rishibhya:, yagjnEna dEvEbhya:,

Prajayya pitrubhya://

(Vide: Taittriya Samhita 6.3.10.5, Satapatha BraahmaNa 1.7.2.1-6, Baudayana

Dharma Sutra 2.9.16.7, Purva Mimamsa Darsana 6.2.11, Sabara Baashya 1.7.2.3)

The three debts are:

1. Rishi RuNam: Debt due to Rishis. This can be discharged by observing

celibacy (Brahmacharyam) and learning and studying the Vedas.

2. DEva RuNam: Debt due to the Celestials: This can be discharged by

performing one or more of the Yagjnas like JyotishtOmam, Agni hOtram, Pancha

Mahaa Yagjnam etc.

3. Pitru RuNam: Debt due to manes: This can be discharged by begetting

children, after duly getting initiated into Grihastaashrama (as

Householder).

It will be noticed that “Rishi Runam” is the very first debt mentioned in

the above Veda Vaakhyas.

 

Why?

“The debt to the Rishis is the debt which he owes to learning in the shape

of his cultural heritage. Such an obligation, he can discharge only by

making his own contribution to learning, which he can achieve only on the

basis of Brahmacharya” (Vide Radha Kumud Mukherjee, “Ancient Indian

Education”, Delhi, 1989, p.69)

 

Dharma Sastras require us to pronounce the name of the Rishi of one’s Gotra

as also those of the Rishis of one’s Pravara. We do this in all our domestic

rituals like Sandhyaavandanam, Upanayanam, Abhivaadanam, Vivaaham etc.

 

It is therefore, necessary to know about the Gotras and Rishis because it is

these Rishis who discovered the Mantras in the first place. Being “Mantra

DrishTas”, Rishis becomes the principal Gurus of the respective Mantras and

the founded the Gotras bearing their names.

(Vide: ArshEya BraahmaNa 1.1.6, Brihad-yoga Yaagjnavalkhya 1.27, Bharadwaja

5.43, Brahma Sutra 1.1.39, Sankara Baashya Brihad Devata 1.2.

They emphasize that -

“The remembrance of the Seer of a Mantra becomes an integral part of any

recitation”. “ArshaanukramaNI” is a work that gives a list of hymns, the

authors etc. to familiarize us in this regard.

 

GOTRA:

What is GOtra?

“GOtra” is an exogamous (septs) patrilineal sibship whose members trace

their descent to a common ancestor”

(Brough, John “The early Brahminical system of Gotra and Pravara”,

Cambridge, 1953 (page 2)

 

In Atharva Veda, it referred to a clan. All are believed to have descended

from one or the other of the “Rishis” who lent their names to the various

Gotras. Thus, Gotra signifies one family or one’s lineage.

 

What is “Pravara”?

In daily worship, one mentions not only the name of the specific founder of

one’s GOtra and the Rishi who founded it but also the “Pravara” consisting

of a group of Rishis who constitute a triumvirate (3) or pentagon (5) of

remote ancestors of one’s family.

 

Why is this?

“GOtra is the latest ancestor or one of the latest ancestors of a person by

whose name his family has been known for generations; while “Pravara” is

constituted by the Sage or Sages who lived in the remotest past, who were

most illustrious and who are generally the ancestors of the Gotra Sages or

in some cases the remotest ancestor alone”

(Vide P.V. Kane, History of Dharma Sastra, Poona Vol.II, Part I, p.497)

 

What is meant by the word “Rishi”?

Yaska in his Niruktam 2.11 defines Rishi as “Rishi Darsanaath” - one who has

seen Mantras (Mantra DrishTaa)

In other words, Rishi is one who can see with superior vision what others

cannot.

 

PaaNini in his “Vaachaspati kOsam” defines “Rishi” as “Rishati jnaanEna

samsaarapaaram”- “one who crosses and reaches the other shore of the Sea of

Samsara”

 

Rig Vedam 1.31.16 and 9.96.18 describe “Rishi” as “one who lights the flame

of knowledge, one who stimulates thinking”.

 

It is clear from the above that the Rishis took elaborate efforts to

discover the Vedas, Vedangas and all branches of knowledge to make our life

on earth enjoyable while at the same time showing the way to salvation in

the after-life scenario.

 

It is therefore, our duty to remember them for their invaluable

contributions towards our well being and pay our respects and gratitude to

them.

 

The Rishis seem somehow to be closely associated with element of fire

(agni). In fact, KrishNa yajur Veda, 2nd KhaaNdam 5th Prasna, 8th Anuvakam

calls a Rishi as “SaamithEni” which means one who can kindle fire properly

for performing Homam”

 

There was a competition between one NrumEdan and his colleague ParuchEpan as

to which of them had grasped the Mantras perfectly. It was agreed that the

one who was able to generate fire in a wet log of wood would be the winner.

NrumEdan uttered his Mantra but he could not ignite and only smoke issued

forth from the log. When ParuchEpan did the same, it immediately caught

fire. NirumEDan praised ParuchEpan calling him “Oh! Rishi!” This shows how

the word was held in highest reverence in days of yore.

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To Continue

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2. “SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM” - Part 1

AN INTRODUCTION

(Anbil Ramaswamy)

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Nammazhwar in his Tiruvoimozhi 7.5.1 asks “ Karpaar Ramanai allaal matrum

karparO?” meaning “ Will anyone read anything other than Rama?”

 

What is so great about Ramayanam that we are asked to read it? And, What is

so great about “Valmiki Ramayana” over others”

 

Answer:

Srimad Ramayana is the practical guide to proper conduct exemplified by the

Lord Himself in his Avatara as Sri Rama.

If we desire to regulate our lives on the right lines, it is to Ramayana

that we should turn to.

 

There are several Ramayanas e.g. Ananda Ramayana, Adyaatma Ramayana, Adbuta

Ramayana, AgnivEsya Ramayana, Jaina Ramayana, Mantra Ramayana, Kamba

Ramayana, Sangraha Ramayana, BhaTTi Kaavya, Raghuvamsa of Kalidasa, Rama

Charita Maanas of Tulasidas, Anargha Raaghavam of Muraari, Yoga VaasishTa,

and many more. But, what makes Srimad Valmiki Ramayana outstanding is the

fact that it is the first ever epic in Literary world.

 

It is, therefore, known as “Aadikaavya” and its author “Valmiki” the

“Aadikavi” It is the most authentic and authoritative account of the life

story of Sri Rama- only true account of every detail “as it happened”. In

fact, it is the first “Itihaasa” – “Thus it was”.

 

To appreciate this, we have to have a flashback of the life of the Aadikavi

himself.

 

Once upon a time, there was a highway robber called Rikshan whose only

avocation was to waylay pilgrims passing through the dense forest where he

lived. Once, a group of pilgrims were stripped of their belongings. The

leader of the group asked Rikshan why he was indulging in this sinful act.

He replied that he did this in order to nourish his huge family. The leader

asked him to go back home to ascertain if the family members who enjoyed his

booty were prepared to partake in his sin as well. Rikshan headed home to

consult his family members. They said that it was his duty to feed them and

they would not share in his sin.

 

Frustrated, he returned to the pilgrims and narrated the incident and wished

to know how he could expiate his sins. He was an unlettered person. The

leader showed him a tree and asked him to tell the name of the tree. He said

that it was called “Maraa maram”. The leader asked him to concentrate on

repeating the name of the tree. As he did this, it automatically, turned

into “Rama Rama”. Unmindful of his surroundings, and forgetting food and

sleep, he went on repeating the words incessantly. In course of time, a huge

anthill formed and covered him fully. “Praachetas”, the rain god showered

rains and the mud surrounding Rikshan slowly got dissolved. From then on,

Rikshan came to be known as “Valmiki” meaning “one who emerged from an

anthill”

 

Sage Narada appeared before him. Rikshan asked him several questions and

asked if there was one who answered to the qualifications mentioned in his

questions. Thereupon, Sage Narada narrated the life story of Rama (who was

then ruling in Ayodya). He was so moved by the episodes, especially of pangs

of separation of Tara from her husband Vali, MaNDOdari from her husband

RavaNa, Sita from her husband Rama that he was mulling the incidents in his

mind.

 

At that time he saw a hunter shooting down the male of the twin Krouncha

birds (which are known to be always together). The male bird fell down with

blood spluttering all over and the female bird was crying in anguish.

Involuntarily, came out from the lips of the unlettered Valmiki, a curse on

the hunter. No sooner than he uttered this than he felt that it was not his

business to curse somebody and felt sad for doing so.

 

Lord Brahma appeared before him and told him that what he had uttered was

not a curse but read differently it turned out to be an auspicious SlOkam,

with which he should commence writing his “Ramayana”.

 

It was indeed an instance of “SOkam” giving birth to “SlOkam”

 

He also blessed him -

- that all that happened in private or in public between the various

characters would be known to him in every detail as if he were actually

witnessing them personally; “Rahasyam cha prakaasam cha yad vritham tasya

dheemata:”

 

- that there would not be single untruth in his work;

“Nas tE vaag anrutaa kaavyE kaachid atra bhavishyati/

Kuru Raama kathaam puNyaam slOka baddhaam manOramaam //

 

- that his work would stand forever, so long the “hills and dales” stood on

earth”

“Yaavat sthaasyanti giraya: saritas cha maheetalE/

Taavat RaamaayaNa katha lOkEshu prachalishyati”//

 

Soon, Saraswati appeared and endorsed Brahma’s boon and offered to shower

her grace in the composition. No wonder, Grammar, syntax and Prosody, word

and meaning - all vied with each other in seeking a place in his work.

“Tad upagata Sammasa Sandhi yogam Sama madhura artha vaakhya bhaddham

Raghuvara charitam Muni praNeetam…”

 

Gayatri appeared and said that her Mantra consisted of 24 letters and the

each letter would preside over every 1000 slokas of the 24,000 SlOkas in his

Ramayana.

 

Srimad Valmiki Ramayanam is blessed with so many boons which other

Ramayanams cannot boast of. It is the one epic that has caught the

imagination of poets over the ages, that all other Ramayanas were at best a

derivative of this original Kaavya with twists and turns improvised to suit

their pet imagination.

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To Continue

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3. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”– Part 24:

“Pativrataa Mahhabhaaga”

(Anbil Ramaswamy)

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Question 67:

Why did Janaka refer to Sita as “chastity incarnate” even before her

betrothal took place? Does it not seem incongruous for a father-in-law to

introduce to his would-be-Son-in-law that the would-be-bride was chaste?”

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

--------------------------

King Janaka said:

“Oh! Rama! This Sita is chastity incarnate. She will be like your very

shadow”. So saying Janaka offered holy waters sanctified with mantras on to

the palm of Rama signifying “kanyaadaanam”.

 

Pativrata Mahaabhaagaa chaayaiva anugataa sadaa /

Ityuktvaa praakshipad Raajaa mantrapootam jalam tadaa //

 

King Janaka was a “Raja Rishi”. He was not only a king but was also a sage

who knew the past, present and the future. Obviously, he foresaw the future

events like Rama ordering Sita to undergo the fire ordeal in Lanka to prove

her chastity and later again banishing her on the mere gossip of a washerman

in Ayodya. He was, perhaps, assuring Rama beforehand that his prospective

wife would prove her chastity and fidelity to her husband not once but twice

over!

 

In Sundara KhaaNDa, while talking to Raakshasis, Sita describes herself as

united with Rama and draws several parallels of chaste women like:

Suvarchala with Surya, Sasi with Indra, Arundati with VasishTa, ROhiNi with

Chandra, LOpaamudra with Agastya, Sukanya with Chyavana, Savitri with

Satyavaan, Sumati with Kapila, Madayanti with Soudaasa, KEsini with Sagara,

Damayanti with NaLa etc.

 

Since Janaka had no sons, he seems to tell Rama that he will also be

fortunate to rule over Mithila in addition to AyOdya.

 

He seems to remind Rama: “Your chest became auspicious on account of

Mahaalakshmi resting therein forever as proof of her chastity (agalakillEn

enru alarmEl mangai urai maarbaa). It is this same Mahaalakshmi who has come

down to earth as Sita. It is the power of her chastity that is going to

stand by you through thick and thin and in your successively concluding your

purpose of taking this incarnation as Rama. “Avataara kaaryam”

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This series will conclude in the next Issue

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4. DESIKAMRUTHAM I –

SWAMI DESIKA’S SIMILES “UPAMA”

Part 24 (105 and 106)

(Anbil Ramaswamy)

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PRABHAAVA VYAVASTA ADHIKARAM

105.

“ippaDi veru oru kulamaanaalum jaati sabdamum kula sabdamum bhinnartham

aagavum prayuktam aagaiyaalE jaati bEdiyaadu. Kulam bEdikkum. Tiru Surabhi

aanaalum gOtvam kazhiyaadirE”

Meaning:

“Like the temple cow, however holy it may be, it does not cease to be a cow

in its present life, even if the kulam is changed, the Jaati (caste) will

remain the same during one’s present lifetime, however holy the person might

be because the words Jati and Kulam have different connotations”.

 

106.

“Tulaadara-Dharmavyaadhaadigalum Dharma sandEham kEtka vanda BrahmaNarai

thaangaL sambhaavithu Theertha yaatraiyilE vazhi Tigaithaarai vazhiyilE

sErtha maatram avargalai teLivithu viTTaargaL ithanai; alladu mukhyamaana

aachaaryakam paNNInaargaL allar”

Meaning:

“Like people who put pilgrims on the right path when they happen to lose

their way, Tulaadara and Dharmavyaada only did this much: they treated with

respect the Brahmins who came to them to have their doubts cleared regarding

Dharma and made them understand the points at issue. They did NOT become the

Achaaryas of the Brahmins” This is how the incidents in the Itihaasas should

be understood”

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To Continue-

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5. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – The Beginning - 7

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

The Beginning-7

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Once upon a time, there was a King, who went hunting, taking with him the

royal family too, who clamored for a change from the tedium of palace life,

which is but a gilded cage. The infant Crown Prince was also part of the

retinue. The elder members of royalty became so immersed in their sport of

pursuing and felling fleeing fauna that they omitted to observe the Prince

walking off on his own, prompted by infantile curiosity and intent on

exploring the myriad new and exciting things the jungle had to offer to the

city-dweller. As the King and his retinue rode farther and farther, immersed

in hot pursuit, the Prince fell behind, and after making a few turns in the

dense jungle, was irretrievably lost and kept getting deeper into the

jungle.

 

When the heat of the hunt cooled off, the royal family realized the absence

of the infant Prince with dismay and immediately a thorough hunt was

instituted. Despite diligent and exhaustive search, lasting several days and

personally supervised by the heart-broken King, the Prince could not be

located. The King gave up the search in despair and with a heavy heart,

returned to the affairs of State, which could no longer be left unattended.

 

In the meanwhile, the toddler, too young even to realize that the jungle was

a terrifying place, was picked up by a clan of hunters, who were impressed

by the child's impressive looks. They took him to their makeshift camp and

brought him up as a hunter, feeding him their own food, imparting to him

their own culture (or the lack of it) and training him in their own ways.

The Prince, who was lost when he was too young to remember his antecedents,

was now a full-fledged hunter, speaking the language of the clan, delighting

in killing and maiming animals, utterly devoid of the redeeming virtues of

mercy and tolerance and all-set to lead a life of cruelty and brutish

bestiality- a far cry from the righteous, majestic and joyous life of

royalty which he would have adopted, had he remained in his parents'

custody. His association with the hunting clan had completely transformed

him from being a budding monarch into a cruel hunter.

 

Unwilling to let this sorry state of affairs continue, fate decided to take

matters in hand and arranged an encounter with a few kindly members of the

royal retinue, who realized from the youth's countenance and bearing that he

was no ordinary hunter but was indeed a scion of the royal family. Upon

inquiry from the mentors of the young man, they ascertained that the boy had

been picked up as an infant from the jungle, and, putting two and two

together, arrived at the conclusion that the boy was indeed the lost Crown

Prince. In a mission of mercy, the King's loyals appraised the hunter youth

of his regal antecedents and pointing out the anarchic and unbecoming life

he was presently leading slowly cured him of his acquired conduct and

character. They gave him an account of the life of joy and responsibility

that awaited him in his kingdom, impressed upon him on the need for such

fine qualities as mercy, tolerance, righteousness, bravery tempered with

justice and fairplay, etc., and imparted to him such instruction and

training as would transform him from a crude and unrefined hunter into a

suave, sophisticated Crown Prince, fully aware of and equipped to discharge

his role and responsibilities with distinction. Having thus wrought the

requisite changes in the Prince, they reunited him with his aged father the

King, to the immeasurable joy of both. There ends the story, which heralds

the beginning of a new era in the lives of both the King and the Prince.

 

The aforesaid tale is in reality the tale of the Jeevatma and its travails.

The Jeeva is none other than the infant Prince and the King represents the

Lord. While the good Samaritans who identify the Prince for who he is (and

arrange for his transformation to his real stature and ultimate reunion with

the King) are verily the Acharyas.

 

The comparison of the individual soul to the heir apparent to the King, is

to highlight the strong, natural bonds subsisting between us and the

Paramatma, and the royal life represents the eternal bliss that each

individual soul is entitled to, as a matter of right. The terrifying jungle,

into which the infant Prince wanders off, represents Samsara with its

ephemeral and ensnaring pleasures which ultimately turn out to be sources of

terror. The hunting clan, which adopts the Prince and trains him in their

bestial ways, is in reality the five faculties (Pancha indriyAs), which

slowly but surely gain control of our selves and mislead us in myriad ways,

preventing our return to the path of righteousness and virtue. The courtiers

who identify the Prince, cure him of his acquired brutishness and transform

him into a Prince worthy of the name through their untiring and sincere

efforts and instruction, are verily our Acharyas, who instill in us the

realization that we are the Lord's own children, entitled to the boundless

bliss that He enjoys, and through the adoption of a suitable strategy,

reunite us with the Lord.

 

Detailing the instructions the Acharyas impart to the lost soul, Swami

Desikan adduces several quotes on the various aspects of the upadEsa.

"nAyam dhEvO na marthyO vA na tiryak stthAvarOpi vA

GnAna Ananda mayastu AtmA sEsho hi ParamAtmana:"

 

This individual soul is neither man nor deity, neither animal nor tree, as

the external body would appear to indicate. Irrespective of the body housing

it, the Jeevatma is verily the embodiment of wisdom and boundless bliss, and

is the natural servant of the Paramatma. If this be so, why should the soul

assume varied bodies? This is clarified by the following Vishnupurana sloka-

"PumAn na dhEvO na narO na pasu: nacha pAdapa:

SharIrAkruti bhEdAtthu BhoopatE! Karma yOnaya:"

 

While there are no differences between souls, which are naturally wise and

blissful, the variation in their outer covering (bodies) is caused by their

varied Karma, says the Vishnu Purana.

 

This is further fortified by the quote from the MantrarAjapadha stOra-

'DhAsa bhootA: svata: sarvE hi AtmAnah: ParamAtmana:"

atOhamapi tE dhAsa: iti mathvA namAmyaham"

 

All souls are natural servants and slaves of Lord Sriman Narayana, declares

Sri Shankara.

 

Righteous benefactors like our parents first make us aware of the

distinction between our body and soul, and the relationship of the soul to

the Supreme Being. Such knowledge induces in us the capability to

distinguish right from wrong and endows us with the inclination to obey the

dictates of the Shastras, which are but divine commands. Once we acquire

such attributes and qualifications, this brings us to the benign notice of

Acharyas, who, prompted by the Lord, take us under their wings and offer us

comprehensive wisdom.

 

Given that everybody wants to get out of this mundane morass, why is it that

some are favored by the redeeming attentions of an Acharya, while others

languish uncared for in this Samsara? And even for those favored thus, why

is it that fortune favored them only now and not earlier?

 

Swami Desikan adduces six reasons for this-

"Isvarasya cha souhArdham yadrucchA sukrutam tathA

VishnO: katAksham adhveshAm Abhimukhyam cha sAtvikai:

SambhAshaNam shadEthAni hi AchArya prApthi hEthava:"

 

1."Isvarasya souhArdam"- This refers to the natural benevolence the Lord has

for all souls, but for which He would not recognize good deeds we perform as

qualifying factors for redemption. This goodwill that the Lord has for us is

borne out by the scriptural dicta "Sarvasya sharaNam suhritSuhridham

sarva bhoothAnAm" etc.

 

2."YadrucchA Sukrutam"- This refers to merits accruing out of accidental,

unintended deeds. For instance, while on our way to office, if we encounter

the Lord on one of His frequent jaunts and fold our hands in devotion for a

second, which is "YAdrucchika Sukrutam". It was not our intention to go the

temple or to worship the Lord: it is quite by accident that we are favored

with His dharshan. Merit acquired unintentionally and fortuitously, is one

reason for the Acharya's favors falling on our blighted existence like manna

from heaven.

 

3."VishNO: katAksham"- This happens at one's birth. Anyone who is the

subject of the Lord's benevolent glance at the time of birth, is assured of

an Acharya's favors, says the Smriti-

"JAyamAnam hi purusham yam pasyEt MadhusUdhana:

SAtvika: sa tu vigyEya: sa vai mOkshArttha chinthaka:"

 

A fleeting look of benevolence from the Lord's lotus eyes ensures the

predominance of uplifting qualities in us, which in turn generate a yearning

for liberty from the bottomless pit of samsara.

 

4. "advEsham" is the lack of resistance to the Lord's efforts to emancipate

us. This is the quality that was lacking in RAvaNa, Hiranyakasipu, SisupAla,

etc., which made them natural opponents of Emperuman.

 

5. "Abhimukhyam" is the inclination towards the Lord and His devotees, the

desire to please the Lord through service, etc. This is one of the essential

pre-requisites for Acharya katAksham, as instructing a person without this

redeeming quality would be akin to wasting precious water on barren land

without a blade of grass. While "advEsham" is a passive virtue,

"Abhimukhyam" is a dynamic one.

 

6."SAtthvika sambhAshaNam"- Cohorting with the pious makes some of their

devotion rub off on us too, however hard-hearted we are, and cures us of

evil habits that die hard. This is one of the principal factors, which

results in the windfall of Acharya KatAksham.

 

Why should the Acharya put in so much time and effort in enlightening us

about the facts of life and thereafter? What does the Acharya get in return?

Shastras say that even a fool doesn't undertake any endeavour without a

motive ("Phalam anuddhisya mandOpi na pravartthatE"). If, as a result of

their instruction and intermediation, a Jeevatma performs Sharanagati and

attains the Lord, Acharyas consider this to be its own reward. They love

being the instruments of change, being catalysts transforming a habitual

sinner into a holy man par excellence, who becomes eligible for the Lord's

service in Paramapadam. Swami Desikan compares Acharyas to cows, whose

udders overflow with milk (of mercy) due to their love for their just-born

calves-"andru eendra kandrukku irangi surakkum dhEnuvai pOlE". This is also

the inner import of Sri Andal's lines "vAnga kudam nirakkum vaLLal perum

pasukkaL" and "kanaitthu iLam kattrerumai kandrukku irangi ninaitthu mulai

vazhiyE nindru pAl sOra", etc.

 

The comparison of the imparted wisdom to cow's milk is indicative of its

purity, uncontaminated by material motives, its strength of sustenance,

sAtvika nature, etc.

 

What should be the standard of instruction from an Acharya? The Preceptor

should neither be too elaborate, which would result in loss of focus and

listener interest, nor too brief, which would result in lack of clarity and

make comprehension difficult. Further, it should be such as to dispel from

the listeners' minds all doubts, misconceptions and ignorance.

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To Continue

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