SRI RANGA SRI VOL.04 / ISSUE # 12 d/ 01/31/03

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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 # 12 dated 31st January 2003

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IN THIS ISSUE:

1. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”–

Part 25: GOTRA & PRAVARA DETAILS OF SRI RAMA AND SRI SITA

(Anbil Ramaswamy)

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We have so far presented in the form of catechism, 67 questions raised and

answered by H.H.

------

We conclude this series with Question 68 in this issue.

Hope you enjoyed the series. You may present your valuable feedback to

Ramanbil

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Question 68:

Do you know the Gotram and Pravaram of Sri Rama and Sri Sita?

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us the details as

presented by Sadaananda and Sage VasishTa, at the time of Kanyaa Daanam by

King Janaka and PaaNi grahaNam by Sri Rama.

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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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2. GOTRAS AND PRAVARAS – AN OVERVIEW – Part 2

(Anbil Ramaswamy)

Based on the monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami,

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

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

(Anbil Ramaswamy)

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

the occasion of PaTTa abhishEkam of Sri “Sita-Rama” on the conclusion of

“Sapta Sarga ParayaNam”

------

4. DESIKAMRUTHAM :

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – The Beginning - 8

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

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

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

SWAMI DESIKA’S SIMILES “UPAMA” Part 25 (107 and 108)

By Sri Anbil Ramaswamy and 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.

------

95 issues have been released, so far -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

- 11 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.

 

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. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”–

Part 25: GOTRA & PRAVARA DETAILS OF SRI RAMA AND SRI SITA

(Anbil Ramaswamy)

Question 68:

Do you know the Gotram and Pravaram of Sri Rama and Sri Sita?

------

 

Sadaananda, the Raja PurOhit of King Janaka

commenced narrating

the Gotra and Pravara details of

Sri Sita thus:

 

”Yajur vEDa Saakhaadhyaayineem, Aangeerasa aayaasya gouthama trayarshEya

pravaraanvita goutama gOtrOTbhavaam, Chaturdasa Bhuvanaadeeswareem,

akhilaaNDa kODi brahmaaNDa naayikaam, tattva swaroopiNeem, Chandra vamsa

pradheepikaam, saraNaagata vatsalaam, vEdigarbhOditaam, padma alankruta kara

kamalaam, kalahamsa kamineem, indeevara lOchanaam, divya srag vastra

bhooshaNaam, hari chandana lipta bhujaantaraam, vidhyut prabhaam,

visaalaaksheem, srida kunjita moordhajaam, hamsaamkita kshoumENa kinchit

peetEna samvrutaam, vaasitEnottareeyENa suraktEna susamvrutaam, jagan

maataram, nimi vamsOdbhavaam, SwarNarOma mahaaraaja varmaNa: napthreem,

hrasvarOma mahaaraaja varmaNa: poutreem, Janaka mahaaraaja varmaNa: putreem,

sree Seetaa naamneem saakshaath lakshmee swaroopiNeem imaam kanyaam…”

Meaning:

“ This bride named Sri Sita is offered in holy wedlock to you:

She belongs to Yajur Veda, She belongs to Pravara consisting of the three

Rishis viz., Aangirasa, Aayaasya and Goutama, She belongs to Goutama Gotra,

She is the Queen of the 14 worlds, She is the head of the entire BrhmaaNDam

consisting of innumerable aNDaas, She is the one who permeates all the

ChEtana and AchEtana Tattvas, She is the one who illuminates the lineage of

the moon (Chandra Vamsam), She shows extraordinary compassion to all those

who surrender unto her, She is the one who is born from the Sacrificial pit

(Yaaga VEDi), She holds in her hand the lotus flower, She has the gait of a

swan, She has bewitching eyes like the flower of the blue-black water lily

(Neithal) flower, She wears divine garlands, dresses and ornaments, She has

her chest smeared with fragrant perfume of sandal paste, She has her locks

of hair in an attractively wavy fashion, She wears a whitish yellow colored

silk saree with borders designed in the form of swans, She wears a scented

upper cloth that shines in a natural red hue, She is Mother Goddess herself,

She appeared in the Vamsam of Nimi Mahaaraaja, She is the great grand

daughter of SwarNarOma Mahaaraaja, She is the grand daughter of HrasvarOma

Mahaaraaja, She is the daughter of Janaka Mahaaraaja, She is the very

incarnation of Mahaalakshmi”

 

Thereupon, VasishTa, the Kula guru of Raghu kula started narrating the

details of Gotra, Pravara etc. of Sri Rama:

 

“Yajur vEDa Saakhaa adhyaayinE, VaasishTa, MaitraavruNa KouNDinya

trayaarishEya Prvaraanvita, VasishTa GotrOdbhavaaya, Tribhuvanaadheesaaya,

AkhilaaNDa kOti BrahmaaNDa naayakaaya, Tattva ateetaaya, Sat chit Ananda

moortayE, Soorya Vamsa Paavanaaya, Akhila jagad aananda kaarakkaya,

Ksheeraabdi VaasinE, SaraNaagata vatsalaaya, Kousalyaananda Vardhanaaya,

ThaTakaa ThaaTakEyaantakaaya, Sree Paada rENu paalita Goutama kaLatraaya,

Parama Bhaagavata architaaya, khaNDeekrita tripura chaapaaya, Saadu jana

nivaasa vrukshaaya, LakshmaNa agrajaaya, Sreevatsa – Koustuba – haara -

kanaka kEyooraadi DivyaabharaNa bhooshitaaya, Vaijayantee Vanamaala

sObitaaya, Ikshvaaku Vamsa Udbhavaaya, Naabhaaga VarmaNa: naphtrE, Aja

Mahaaraaja VarmaNa: poutraaya, Dasaratha Mahaaraaja VarmaNa: putraaya, Sree

Raamachandra VarmaNE Saakshaat NaaraayaNa svaroopaaya varaaya…”

Meaning:

“ This bridegroom will accept this bride in holy wedlock:

He has studied Yajur Veda; He belongs to the Pravara consisting of three

Rishis viz., VasishTar, MaitraavaruNar and KouNDinyar; He is born in the

VasishTa Gotra; He is the Lord of all the three worlds; He is the head of

this BrahmaaNda consisting of crores of aNDas; He is above and beyond all

the ChEtana and AchEtana Tattvas that we see; He is the very personification

of Sat, Chit and Ananda; He enhances the pristine purity of the lineage of

the Sun (Soorya Vamsa); He brings joy to everyone; He is the one having YoGa

nidra in the milky ocean; He shows mercy to all who surrender unto him; He

brings unsurpassed joy to his dear mother, Kousalya; He was the nemesis for

TaTaka and her ilk; He made Ahalya, wife of Sage Goutama come alive by dint

of touch of the dust at his holy feet: He is praised by the ardent devotees

and Rishis: It is he who wielded the bow in the hands of Lord Siva reputed

to have burnt the Tripura; He is the ultimate refuge of saintly souls; He is

the elder brother of LakshmaNa; He wears the mole of Srivatsa, the koustuba

gem, Garland of pearls, Holy basil (TuLasi) and Vaijayanti on his chest; He

is the most auspicious: He belongs to Ikshvaaghu Vamsam: He is the Great

grandson of Naabhaaga Mahaaraaja Varma; He is the grandson of Aja Mahaaraaja

Varma; He is the son of Dasaratha Mahaaraaja Varma; He is Sree Ramachandra

Varma; he is verily Lakshmi NarayaNa himself”

 

As King Janaka gave his word (Vaak daanam), Sri Rama, the bridegroom held

the hand of Sri Sita in token of accepting her in marriage. Sri Rama, who

was hitherto Dasaratha Rama and Kosala Rama, became Sita Rama.

------

NOTE:

A doubt may arise as to how the bride and groom were referred to as

Mahaalakshmi and MahaavishNu when narrating the Pravara and Gotra details by

Sadaananda and VasishTa respectively.

 

It is our Sampradayam to deem the bride as Sri Mahaalakshmi and the groom as

Sri MahaavishNu at the crucial moment of Kanyaadaanam and PaaNigrahaNam,

though in fact neither of them are actually so.

 

Sastras lay down “Jaamaataa VishNuvat poojya:” which means that the

bridegroom should be honored as if he were MahaavishNu himself with the

natural corollary that the bride should be deemed as “Mahaalakshmi.

 

This applies only to those grooms who would honor their spouse like Mahaa

VishNu who gives His spouse the pride of place on His chest (and not to the

one who ill treats his wife indulging in domestic violence etc.) - Vide p.28

of “Godhaa Sookti Sudhaa swaadam” for “Tiruppaavai” by Sri VaishNava Simham,

Abhinava Sudarsana Bhattaaryar, PerukkaraNai Maadaboosi, Saragjna SirOmaNi

Chakravartyaarya Mahaa Desika”

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CONCLUDED

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2. GOTRAS AND PRAVARAS – AN OVERVIEW – Part 2

(Anbil Ramaswamy)

Based on the monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami,

Now Head of Dept. French Indolgical Research Institute, Pondicherry.

------

Different Kinds of Rishis

 

Rishis were classified into several categories. Apart from ordinary “

Rishis”, there were “Vipra Rishis”, “Brahma Rishis”, “Deva Rishis” “Daanava

Rishis” and “Raaja Rishis”.

 

Those who were priests by virtue of their birth as Brahmins were called

“Vipra Rishis” (e.g) Sage Uthanga.

 

Those who had realized “Brahman” through intense Tapas were known as “Brahma

Rishis”(e.g.) VasishTa, Atri, and Aaangirasa.

 

Sage Naarada is known as “Deva Rishi.

 

Sukrachariar is known as “Daanava Rishi” due to his alignment with Asuras.

 

Though generally Rishis were Brahmins, there were a number of Kshatriyas or

rulers who also achieved the status of Rishi by their Tapas. And, they were

known as “Raaja Rishis”. (e.g.) Sage Viswaamitra, Ambareesha, Trasadayu,

Sibi Chakravarthi and Maandaata were in this category. We know that King

Janaka was a “Raaja Rishi”.

 

Rishis are drawn from all the four Ashramams viz., Brahmacharya, Grihasta,

Vaanaprasta and Sannyaasa. In the beginning of AraNya KhaaNDam of Srimad

Valmiki RamayaNam, we find several kinds of Rishis enumerated. Similarly, in

KaLidaasa’s “Raghu Vamsa”, we find the life sketches of several Rishis.

 

In Bhavabhooti’s “Uttara Raama Charitram”, the essential characteristics of

a Rishi are brought out beautifully in the following SlOKa:

 

Priyapraayaa vrittir Vinaya madurO vaachi niyama:

Prakrutyaa kalyaaNee matiranavageeta: parichaya: /

PurO vaa paschaad vaa tadidama viparyaasitara rasam

Rahasyam sadoonaam anupadhi visuddham vijayatE //

Meaning:

“ Universal love and affection, extreme sweetness in speech, utter humility,

genuine consideration for the common good, an elegant dignity in demeanor.

These are not “adopted” virtues but spring naturally from within and last

forever as the greatest wealth for the Rishis”.

 

In other words, they have unshakeable determination in the pursuits

conducive to the attainment of their spiritual goal, a total disregard for

pleasures that flesh is heir to, knowing that such pleasures to be of no

lasting value, unremitting in the performance of Tapas, simple living and

high thinking, compassion in heart for all living beings, extreme devotion

to the Lord (i.e) Bhagavad Bhakti of a very high order matched by absolute

probity and rectitude of character, self control, long life, forebearance

and fortitude in the face physical and psychological calamities and

discomforts -and such other innumerable qualities.

 

Even today, there may be some great souls who do not claim to be “Rishis”.

In the PuraaNas, however, we find sometimes that some Rishis also seem to

falter from this ideal code of conduct.

We will discuss these later.

 

And, unfortunately, today, there is also no dearth of pseudo Swamis who

strut about claiming to be Rishis without any of the qualities enumerated

above, making it difficult to tell the fake from the genuine!

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To Continue

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

(Anbil Ramaswam)

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

the occasion of PaTTa abhishEkam of Sri “Sita-Rama” on the conclusion of

“Sapta Sarga ParayaNam”

------

What is so great about “Sundara KhaaNDam”? Does it mean that other six

KhaaNDams are not “Sundaram” (beautiful)?

 

Answer:

Srimad RamayaNam has 7 KhaaNDams and each one of them is indeed beautiful.

But. there are several reasons to call this KhaaNDam as “Sundara KhaaNDam”

 

1. The other KhaaNdams are location oriented -

1. Baala khaaNDam and AyOdhya KhaaNDam describe the events that happened in

and around AyOdhya.

2. AaraNya KhaaNDam deals with the happenings in the forest

3. Kishkinda KhaaNDam deals with the Sugriva Sakhyam, Vali Vadam etc that

took place in Kishkinda.

4. Yuddha KhaaNDam deals with the Great War between Sri Rama and RavaNa.

5. Uttara KhaaNdam deals with the backgrounds in which several incidents

have been described in the whole of the epic.

 

But, “Sundara KhaaNDam” stands apart in the sense that the hero of the

KhaaNDam is the great Rama bhakta Sri Hanuman, even as Sri Rama is the hero

for the whole RamayaNa.

 

2. What has the word “Sundara” to do with Hanuman?

To answer this question, we have to go into the story as to how this

KhaaNDam came to be written.

 

HANUMAN'S OTHER NAME WHICH HE HIMSELF DID NOT KNOW!

Anjaneya has several names. He is known as `Hanuman' in Tamil,

`Hanumanthaiah' and `Mukhya Praana Devaru' in Kannada and `Hanumanthudu' in

Telugu. As one moves North beyond the Vindyas,

he is called `Maruti' and in Maharashtra, they call him `Mahaveer'.

 

Do you know that besides being called `Vayuputran', `Anjaneya' and `Siriya

Tiruvadi' (Periya Tiruvadi being Garudalwar), he had another name, which he

himself did not know?

 

The story goes that Sage Valmiki wrote the epic after Sri Rama's Coronation.

After completing Aaranya Khandam, he desired to name the

next Canto after Anjaneya. But, Anjaneya appeared before him pleading that

he need not be given such an importance, for after all he was only a Rama

Dasan - a servant of Sri Rama. The sage took his assent to name the Canto as

"Sundara KhaaNDam". Thereafter, Anjaneya went to his mother to narrate the

incident. Even as he was approaching, Anjana greeted him calling him by his

pet name "Sundara", for that was the name she had given him at birth.

 

Anjaneya rushed back to the Sage to request him to drop this title also.

But, the Sage said that it was too late as the Chapter had already been

completed with " Sundara" as the hero. Thus, the name “Sundara” got attached

to this KhaaNDam.

 

3. The descriptions in this KhaaNDam are especial, exceptional and exquisite

with unsurpassed lyrical beauty (e.g.) the descriptions of

(i) Lanka by moonlight (Bhavana Vichaya: Sargam 5)

(ii) RavaNa’s palace (RavaNa gruhaavEkshaNam: Sargam 6)

(iii) Viewing the aircraft (Pushpaka Darsanam:Sargam 7)

(iv) The Aircraft itself ( Pushpaka VarNanam: Sargam 8)

(v) The liquor bar (Paana bhoomi vichaya: Sargam11)

(vi) The destruction of the honey grove (Madhuvana PravEsa: Sargam 61)

 

4. There is an allegorical significance in this KhaaNDa:

It represents allegorically how Paramaatma (represented by Sri Rama) sends

an Acharya (represented by Hanuman) to the Jivaatma (represented by Sri

Sita). The Acharya dispels the sorrow of the Jiva, redeems it from the

shackles of samsaaram and unites it with Paramaatma. This is a great Tattva

that this KhaaNdam is said to reveal.

 

5. Scholars who have practically experienced aver that the “Phala” or the

benefits accruing (even at the mundane level) from the “PaaraayaNam” of this

KhaaNDam are many. The PaaraayaNam of individual Sargas are said to bestow

the following benefits viz.,

(i) Sargam 3: Lanka Devata Vijaya: To ward off the mischief of evil spirits.

(ii) Sargam 7: Pushpaka Darsanam, Sargam 8: PushpakaaNu VarNanam, Sargam 9:

Sankulaanta: puram, Sargam 10: MaNDOdari Darsnam and Sargam 11: Paana bhoomi

Vichaya: - All these are said to dispel any dosham arising out of sexual

misbehavior like extra marital sexual indiscretions.

(iii) Sargam 13; Hanumat NirvEda: is believed to cure the condition of

mentally challenged persons. (To cure insanity)

(iv) Sargam 15: SitOpalamba: is said to repair any losses suffered (Daridram

neenga) – (Stock market crash?)

(v) Sargam 27: TrijaTaa Swapna: neutralizing the effects of bad dreams (Dur

Swapna dOsha nivaaraNam)

(vi) Sargam 36: Anguleeyaka Pradaanam: Sure to bring together couples

separated for whatever reason. (ViTTup pirindavar onru sera)

(vii) Sargam 38: Vaayasa Vrittanta Kathanam To save one from any hurt to Sri

Rama or his Bhaktas in thought, word or action (Rama aparaada Dosham)

 

6. The similes employed by Aadikavi in this KhaaNdam are so unique that in

the matter of “Upama”, it can be confidently asserted that it is Valmiki who

set the trend for other poets and writers to emulate.

We will deal with this in our next posting.

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To Continue

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4. DESIKAMRUTHAM:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – The Beginning - 8

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

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

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The Beginnning-8

Having laid down the standard of instruction by the Acharyas to the

SamsArIs, Swami Desikan explains the three types of unawareness, which are

dispelled by the Acharya's upadesam- "agyAna, Samsaya, ViparyayangaL

theera".

 

Of these, "agyAnam" refers to total ignorance of a concept or thing. For

instance, if we were not aware at all of the existence of a Parabrahmam, it

would be "agyAnam". Though people might say, "ignorance is bliss", far from

being bliss, ignorance is one of the worst states of existence, making us

little better than animals. The purpose of our being endowed with a human

birth at long last, is to use it to gain knowledge of those matters, which

would enable liberation. Even after being born a human being, if we were to

remain steeped in ignorance, it would be indeed indefensible, apart from

being a criminal waste of the manushya janma. We must therefore remain

eternally grateful to our Acharyas for ridding us of this "agyAnam" through

their teaching.

 

"Samsayam", the second type of evil, refers to doubt. Even after listening

to an Acharya, we may be plagued by doubt, due to non-grasping of matters.

In such cases, it is our duty to approach the Acharya with utmost humility,

express our doubts and obtain clarification at the earliest. Doubt is often

worse than total ignorance, and tends to corrode the very base of knowledge.

"SamsayAtmA vinasyati" says the Gitacharya, highlighting the debilitating

potential of doubts that remain unclarified. In the aforesaid example, after

becoming aware of the existence of a Parabrahmam, if we were to entertain

misgivings about its identity, debating endlessly within ourselves as to

whether it is Sriman Narayana, Shiva or Brahma, the lingering doubt, unless

clarified to our satisfaction, would eat away our faith like a dormant

disease spreading unbeknownst to a person, and would ultimately destroy us.

Hence the Acharya's role consists not only of imparting knowledge, but to

anticipate misgivings and to clear them as soon as they occur.

 

We find Swami Desikan doing this all the time, in his numerous works. He not

only anticipates questions that might occur to the unlettered disciple, but

also to the sishya well-versed in the subject, and hastens to provide

preemptive clarifications befitting the context, so that the reader, before

he passes on to the next point, is thoroughly convinced about what he has

already imbibed, with not a trace of doubt.

 

If ignorance is evil and doubts lead to destruction, the third type of

unawareness, "Viparyayam", is perhaps the worst of all. "Viparyayam" refers

to faulty conception. When we are told something, if we construe it to be

some other, totally different thing, we are said to suffer from

"viparyayam". While the person steeped in ignorance can always dispel it by

approaching an Acharya and another plagued by doubt can get them clarified,

it is the person suffering from "viparyayam" who is the most difficult to

deal with, because he is convinced that what he knows is correct. He is akin

to a patient with a particular disease resorting to self-medication and

ending up imbibing medicine meant for quite a different malady. This would

result in not only the disorder remaining uncured, but also in the wrong

medication producing injurious side effects.

 

Thus, in imparting knowledge, Acharyas have to contend not only with total

ignoramuses, but also with Doubting Thomases and people with a propensity

for misunderstanding even crystal-clear concepts. It is a mark of their

infinite mercy that they tailor their upadesam in such a fashion as to

eliminate ignorance, destroy all doubts and to clear misconceptions of

whatever nature.

 

Swami Desikan denotes such upadesam by the term "PAsuram", indicating that

the Acharyas' teaching is not merely their own, but carries the authority of

a Sampradaya with centuries of accumulated wisdom, which has guided

innumerable souls in their search for spiritual solace. It is based on and

backed by the sound edifice of the Scripture, which is of pristine purity,

unblemished by even a speck of ignorance. The teaching is based on that of a

distinguished lineage of Poorvacharyas, who were driven by pure altruism in

their efforts.

 

In all our endeavors, we are handicapped by the Time factor. Even if we were

to be blessed with a full hundred years of life, if we exclude the time that

passes in sleep, in the unknowing states of infancy and youth, incapacitated

by the ravages of disease, senility, etc., the time effectively available

for absorption of the wisdom of ages is severely limited, as Sri

Tondaradippodi laments-

 

"VEda nool pirAyam nooru manisar tAm puguvarElum

pAdiyum urangi pOgum, nindra ippadinaiyANdu

pEdai bAlakan adAgum, piNi, pasi, mooppu, thunbam

AdalAl piravi vENdEn arangamAnagaruLAnE"

 

In the short time available, what can we learn that is of the essence? Sri

Alavandar lists out the barest essentials, which are a "must-know" for all

aspirants for liberation-

"TatthvEna yat Chit achit Iswara tat svabhAva

BhOga apavarga tat upAya gatI:"

 

The first and foremost item on our agenda should be knowing the true nature

and attributes of the Supreme Lord, the Individual Soul and the Non-sentient

matter, and their inter se relationships. The manner of knowing these

important concepts is underlined by the word, "TatthvEna", indicating that

the knowledge should be free from the three defects dealt with above, viz.,

"agyAnam", "Samsayam" and "Viparyayam".

 

"BhOga" in the aforesaid sloka refers to material pleasures and "tat upAyam"

to the strategies for their enjoyment. These are to be known, so that they

can be avoided as stumbling blocks in the path of spiritual progress.

 

"apavargam" indicates the worlds above, consisting of "Svargam" with its

immensely enjoyable but transitory delights, (from where the soul has to

return to the world of Karma, once its merits are expended) and

"Paramapadam", which is the abode of eternal bliss, from where the liberated

soul never returns to the mundane morass ("na cha puna: AvartatE"). "Tat

upAyam" refers to the strategies to be adopted for attaining these worlds.

While Svarga and similar worlds of ephemeral enjoyment are to be attained by

the performance of meritorious deeds and yAgAs like the JyOthitOmam, the

Paramapadam and the infinite bliss it affords are to be attained through

upAyAs like Bhakti and Prapatthi. While "BhOga" and the means of its

achievement are impediments to liberation, Bhakti and Prapatthi are the

haloed paths leading to Paramapadam.

 

Thus, in the little time we have left, we should seek from our Acharya the

aforesaid wisdom, which would generate in us the yearning to get out of this

quicksand of samsara and to perform eternal service to the Lord and His

devotees in Sri Vaikuntam.

 

And it is specifically this liberating knowledge, which awaits us in the

unexplored territory of the three esoteric mantras-the "Rahasyatrayam".

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- To Continue-

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