SrI UpakAra Sangraham - 6

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srI: SrI upakAra sangraham – 6 --- adikAram – 1 poorva upakAra paramparai (The Foremost Series of Favours) (continued) --- Before proceeding further, we have to apply the reverse gear a little. AdiyEn, the driver, had seen a beautiful scenery before, which others also should witness. Just earlier, we have been

seeing how a mother shows her compassion to her own little child. Of this, all of us have some experience. Can we imagine the combined strength of thousand mothers’ compassion, or, specifically, the quality of vAtsalyam? We can not. But, the quote of SwAmi Desikan says, “SAsthram hi vatsalatharam mAthA-pithru-sahasratha:” i.e., Scripture has the quality of vAsalyam more than that of thousand mothers & fathers. Will it not be more difficult to measure this compassionate quality of the Scripture? We can only but agree. Then, we go to the next step. SarvEswaran, the Parabrahmam, SrIman nArAyaNan, who brought out this sAsthra for the benefit of us. If the scripture brought out by Him has the quality of vAtsalyam, more than that of thousand mothers and fathers, can we ever measure the vAtsalyam Sri BhgavAn has for us? If someone listening to this swoons, it will not be surprising. He will be speechless; why, even unconscious! The same situation the Upanishad faced when it attempted to measure the quantity of Ananda, Bliss, of Parabrahman. Retreating again and again to take up a larger scale for measuring, it could not measure the bliss of the Ultimate and

finally it retrieved with mind and mouth. When the mind is unable to think of the vastness of the Bliss, how the mouth can speak of it? Similar is the situation with regard to vAtsalyam of the Lord. Now, having witnessed this wonderful scenery, we can move forward. People may ask, the scripture is a vast area and which part of it is most important? Here SwAmi Desikan comes to our aid:- “sAstratthil, pradhAna- mAna upanishad-pAgatthilE samyang-nyAya-anugriheetha-sadhAchArya-upadhEsatthAlE….” Upanishad is the most important part of the Scripture, as it shows the ultimate good for us.

It is not one. Upanishads are many. But our elders have selected the most important ones which are sufficient to guide us. However, there is a problem. These have been studied by many scholars in the past. Every one of them has his own interpretation, according to his background, scholarship and whims and fancies. Many of their theories have been bitterly disputed and rejected by the more knowledgeable. So, we have to be cautious while studying them. Some findings may appeal to our intellect, but may be proved wrong later. That is why, SwAmi Desikan says here, “samyang-nyAya-anugruheetha-sadAchArya-upadhEsatthAlE” …….. SwAmin Desikan says, only those views of the Upanishads which stand the test of the right nyAya based on justified and time-tested rules. Every one can not have access to such qualified Upanishads. Hence, we have to approach a teacher or an AchAryA to learn the teachings of the Upanishads. That AchArya should have studied all aspects of the scripture. We know that VedAs are four in number. They have also subsidiaries, namely, vEdAngAs of which tharkam, logic, forms a part. The AchArya must be an expert in all these. When we talk about “nyAya”, it is mainly ‘tharkam’, logic, i.e., arguments. There are different kinds of tharkam-s. Sometimes, anything can be proved correct by argument. Such argument may not suite to find out the right knowledge of the

Upanishads. Such an approach is done only by cranks. It will not be of any help to genuine seekers of knowledge. Such persons will land us in trouble from which we will not able to retrieve at all. Hence, we must approach a right scholar who is of good nature, and is not a crooked one. He must be of good character and straightforward nature. Of the three qualities of this materialistic world, namely, satva, rAjasa and thAmasika, he must be sAtvic in nature without the other two qualities. Such a scholar’s advice will be the most reliable and correct. This is what SwAmi Desikan means by “sadhAchArya upadhesatthAlE” – by the advice of a good-natured AchAryar. SwAmi Desikan alerts us that we should approach such a good teacher, who is full of satva quality and attend to his teachings. The teacher should have the right knowledge with a strong basis, without being shaken by any arguments by others having totally opposite views. Some are very good in arguments based on false premises. Some are in the habit of arguing for the arguing sake, without a purpose. Their motive is only to pull down this good scholar for selfish pleasure. Some may have widely studied, but their knowledge may be based on wrong premises which do not reflect the real message of the Upanishads. Some are not of good character, will not be of sAtvic nature. Hence, one, who wants to attain the highest good, must approach a good teacher having all the signs of greatness. SwAmi Desikan has shown us the way in his Sthothram, Nyasa Vimsathi. In the very first verse, he lists out 14 qualities of an ideal AchAryA from whom one should acquire knowledge. AdiyEn may be permitted to quote from the beautiful commentary written by the great Scholar of

yester-years, SrI D. Ramaswamy Aiyengar, (published by Visistadvaitha Pracharini Sabha, Chennai in 1979):- 1) Siddam sat-sampradAyE – Firmly attached to and devoutly inspired by sat-sampradAyam (good tradition). 2) Sthiradhiyam – One who has a steady and unflinching mind. He never falters or fumbles while imparting instruction to his disciples because he himself has firm knowledge of, and implicit faith in, the fundamentals of philosophy and religion which he teaches to the disciples. 3) Anagham – spotless, pure. The AchAryA must be pure in thought, word and deed. 4) Shrotriyam -- A shrotriya is one well versed and proficient in the srutis, i.e., VedAs. 5) Brahma-nishta -- The AchArya should be absorbed in and intent on the contemplation of Brahmam, the Supreme Being, dealt with in the Upanishads. He must have had sAkshAtkAram of or realized Brahmam.

6) Sathvastham – He must take his stand in SathvaguNa to the total exclusion of RajOgunA and ThamOguNa. 7) SathyavAcham – He must always speak the truth and only truth. Sathyam is also defined as bhootha-hithm, i.e., the welfare of others. 8) Samaya-niyathayA sAdhu-vruttyA samEtham – He should have livelihood and conduct appropriate to the time or occasion and as per the siddhAntha or school of philosophical thought. 9) DambhAsooyAdhi muktham – He should be free from vanity and jealousy. Humility must be the hall mark of an AchAryA. 10) Jitha-vizhayi-gaNam – He must be one who keeps his senses under control. 11) Deergha-bhandhum – He must be one who regards the entire race of mankind as his near relations. The relationship referred to here is not that of the body alone but of the soul which looks upon the whole world as the body of the Lord. 12) DayAlum – He must be one possessing mercy or compassion towards all beings. On seeing others suffering misery, he will extend all possible help to them to relieve their misery. 13) SkhAlithyE SAsithAram – He

must be one who checks and corrects his disciples on seeing them swerve from the right path. 14) Sva-para-hitha-param – He must be one always intent on what is conducive to the best welfare of himself and others. These are the qualities that, one who desires to obtain true knowledge, should look for in his AchAryA. Such an AchAryA is called sAtvic AchAryA. Through the instruction from such an AchAryA, the disciple develops a mental stature about which what SwAmi Desikan states will be considered in the next posting. (to continue) dAsan Anbil SrInivAsan

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