Acharya vaibhavam - 31- Acharya sambandham is essentialfor us...

[Guest guest]

AdiyAen RAmanuja DAdan,

 

Adiyaen would like to add the following instance. These were mentioned by

Sri U Ve Vellukudi Krishnan Swani in his UpanyAsam on Guruparamparai.

 

Instance 1 - Thirukachi Nambi and Deva PerumAl

 

All of us are aware of Thirukachi Nambi. On a daily basis, he used to

walk from Poovirunthavalli (Poonamalli) to Kanchipuram (Distance - About

60 Kms) to peform Alavatta Kainkaryam to Deva PerumAl and Deva PerumAl

used to speak with Thirukachi Nambi. Swami Ramanuja got the answers for

his 6 questions, from Deva PerumAl, through Thirukachi Nambi. This was

later called Deva PerumAl arulichaidha - Aru VArthai.

 

One day Thirukachi Nambi enquired with Deva PerumAl, on account of the

Alavatta Kainkaryam performed him, whether he will get Moksham. Deva

PerumAl replied that "VEsinatharkum Paesinartharkum Seriyaaka Ayiduthu"

(i.e) in return for the Alavatta Kainkaryam performed by you, I spoke to

you. Further, Deva PerumAl informed Thirukachi Nambi that there is no

relationship between the Alavatta Kainkaryam and Moksham, and without

Acharya Sambandham, Moksham will not be granted.

 

After this Thirukachi Nambi became a disciple of ThirukOshtiyur Nambi and

attained Moksham.

 

Thirukuruhur Sadagopa RAmanuja DAsan

 

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Madhavakkannan V <srivaishnavan >

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12/27/2006 11:37 AM

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Subject

Acharya vaibhavam - 31- Acharya sambandham is essential for

us...

 

 

 

 

 

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Let us enjoy the importance of Acharya, connection to

an Acharya, and the matchless benefit conferred on an

individual by the Acharya. [sri Muralidhar Rangaswamy

shares his wonderful article on Acharya’s glories

herein] In Sanskrit, the term Guru means one who

dispels darkness. The Gautama Dharma Sootra eloquently

expounds on the greatness of an Acharya as “Achaarya

shrEShto gurunaam†(An Acharya is foremost among one’s

gurus). The Srivaishnava tradition is known as

Satsampradayam on account of an unbroken chain of

Acharyas from our present day Acharyas all the way to

Lord Narayana, who is revered as the first Acharya. As

a result successive Acharyas in this chain are known

as Sadhaacharyas. Next it is helpful to address the

question, who is qualified to serve as an Acharya. An

Acharya is one who blesses an individual with the

following three functions:

 

1) Provides instruction of Tattva (that which is known

- Lord Narayana is the Supreme Being), Hita (that

which must be performed for upliftment - Unconditional

total surrender to the lotus Feet of Lord Narayana)

and Purushaartha (that which is the ultimate goal -

Service to the Lord and His Bhagavatas)

2) Administers the rite of samaashrayanam [details

will be in another post]

3) Performs the rite of BharasamarpaNam, equivalently

known as SharaNagati or Prapatti [more on this sweet

subject later]

 

The importance of Acharya Sambandha (relationship) can

be understood from the lives of Pundarika and

Kshatrabandhu. The former was an extremely devout

Brahmin, who engaged in tireless worship of Lord

Narayana through the rituals enjoined in the Vedas.

However, even he was unable to secure the ultimate

purushaartha of Moksha (liberation) resulting in

eternal service for the Divine Couple. He was at a

loss to understand why after performing all the

prescribed rites in the scriptures, he was denied the

ultimate benefit of Moksha. At this juncture, sage

Narada appeared before him and initiated him in the

sacred ashtakshara Mantra as a result of which

Pundarikaksha gained Moksha.

 

Kshatrabandhu was an extremely cruel robber, whose

livelihood depended on looting people that dared to

cross a forest, which was his domain. One day, the

seven sages happened to pass by. As per his usual

practice, Kshatrabandhu decided to relieve them of

their valuables. However, the sages stopped him and

enquired the reason for his thieving. Kshatrabandhu

replied “I have a family that needs to be supported.

Having no other means of livelihood, I am forced to

lead the life of a robber.†The sages exhorted “Your

family survives on account of your loot. However,

please find out from them if they will partake of the

Karma (sins) arising from your deeds.†To his

astonishment and dismay, Kshatrabandhu discovered that

his family did not want to have anything to do with

the Karma arising from his deeds. Realizing the folly

of his ways, Kshatrabandhu fell at the feet of the

Sages and reformed himself to ultimately secure the

grace of Lord Narayana. .

 

Vedam waxes eloquent in its exposition of Acharya

Sambandha. For example, the Chandogya Upanishad states

“AchaaryADdhaIva vidhyaa vidhithaa saadhishtam

praapath†(Meaning: Vidya gained through the Acharya

alone would lead one to the ultimate good) in the

conversation between Satyakama Jabala to his Guru

Gautama. Another instance cited in the Chandogya

Upanishad is that of Upakosala, initiated into the

Vedic Truths by the sacred fires was commanded by the

very fires to receive knowledge of Archiraadhi gathi

and others from an Acharya “Acharyasthu thE gathim

vakthaâ€. The Taittriya Upanishad declares “Acharya

dhEvo Bhava†(meaning: One’s Acharya must be revered

like God). Not satisfied with this, Vedas transformed

itself into the Ramayana to illustrate the greatness

of Acharya Sambandha. First, it may be seen that Lord

Rama’s impeccable conduct leading to his glorification

as DharmO vigrahavan was a product of Acharya

Sambandha with Sage Vashishta, who was famous for his

exemplary jnaana, Bhakti, vairaagya, and austere

practices in strict adherence to Shastraic principles.

 

Again, the greatness of the Acharyas becomes evident

from the Ramayana while Lord Rama departs to the

forest. Specifically while setting out, Lord Rama

selected the Padhukas on his own accord to accompany

him. It must be remembered that Seetha had to submit

impassioned appeals and convincing arguments for the

Lord to permit her to accompany him to the forest,

while Lakshmana performed SharaNagati (surrender) at

the Lotus Feet of Lord Rama for the same purpose. The

inner meaning underlying this incident becomes evident

by noting the equivalence between the Padhukas and

Shatari Soori/Swami NammAzhwar (and Sadhaacharyas in

his line) as discussed by Swami Desikan in ten

delectable verses of the SamAkhya Paddhati of the

Padhuka Sahasram. Swami NammAzhwar is recognized in

the Srivaishnava tradition as the Prapanna Jana

Kootasthar (Founding father of the Prapanna clan).

Therefore, even pre-eminent personages like Seetha and

Lakshmana could beget Sambandha with Lord Rama only on

account of the Padhukas (Acharya Sambandha).

 

The twin Padhukas which adorn the Lord's lotus feet

are the object of adoration of the Vedas, the

Itihasas, and several Puranaas. These Padhukas are

respectfully saluted by Devas such as Brahma, Rudra,

and Indra who seek elevation in status and in turn the

Padhukas grant them the desired benefit. However, the

greatest boon of Moksha resulting in eternal Kaimkarya

(service) for the Divine Couple at their behest and

for their pleasure is unfailingly granted by the

Padhukas to desirous Prapannas.

 

Thus Acharyas are the Lord’s Padhukas.. One such

magnificent Acharyan is asmadhAchAryan His Holiness

Srimad PaRavakkOttai Andavan Sri Gopaladesika

Mahadesikan Swami.. Swami's 25th anniversary of

Sanyaasa Ashramam [peetArOhaNam] falls on March 14th.

 

These posts are to commemorate this divine great

occasion and as a token of our gratitude to Swami's

limitless dayA on us.

 

asmadhAchArya paryanthAm vandhE GuruparamparAm

Regards

Namo Narayana

dasan