asmadhAchAryan - His Holiness Srimad PaRavaakkOttai Andavan Swami Thirunakshathram today- Panguni RohiNi

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SrI:

SrImathE Gopaladesika Maha desikaya namah:

 

Dearest Srivaishnavas,

 

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THE HOLIEST OF THE HOLY

A salutation from the humblest of the humble

 

INTRODUCTION

Thirukkundanthai Desikan was a very bright star in the

Desika Sampradaya Acharya genealogy. From him we trace

the Parampara as below

 

SRI GOPALARYA MAHADESIKA

(Thirukkudanthai Desikan)

 

SRI VEDANTA RAMANUJA MAHADESIKAN

(Vazhuthoor Andavan)

 

SRI SRINIVASA RAMANUJA MAHADESIKAN

(Thiruthuraipoondi Andavan)

 

SRI SRINIVASA MAHADESIKAN

(Periya Andavan)

 

SRI NARAYANA MAHADESIKAN

(Veliyanallur Andavan)

 

SRI SRINIVASA MAHADESIKAN

(Poundarikapuram Andavan0

 

SRI RANGANATHA MAHADESIKAN

(Mannarkoil Andavan)

 

SRI SRINIVASA MAHADESIKAN

(Vinnatrangarai Andavan)

 

SRI GOPALA DESIKA MAHADESIKAN

(Paravakkottai Andavan)

 

Down from Periya Andavan, the Acharyas in this

parampara sport the simple

nomenclature as a Mahadesikan-contrast with an

intermediate name as Ramanuja Yateendra,etc. generally

adopted in other paramparas. Sri Paravakkottai Andavan

had happily chosen Gopaladesika as his distinctive

forth asrama name, because of his special adoration

for Thirukkudanthai Desikan

(Gopaldesika being his name), because his birth star

was Rohini, the same as that of Krishna or Gopala, and

because the star of the day on which he took

over Sanyasa Asram was Pooradam, the same star at the

birth of Thirukkudanthai Desikan.

 

Poorvasrama

 

Born on 17-3-1921(corresponding to Rowdri, Panguni

Rohini) he was actually christened as Rajagopala, that

being the name of the Mannargudi deity whose

annual Jayanti Day fell on that day. His grandfather

(Rajagopalacharya) and father (Sri Venkatacharya) were

also connected to the Ashram in many ways.

 

Child Rajagopala sustained his mother death at the age

of 2. When he was initiated into Bramhopadesam

(Upanayanam) at the age of 8, the responsibility of

Sraddha rites of his mother fell on his shoulders. One

can imagine his respectability even at that small age,

from the fact that great highly orthodox Vidwans like

Thillayambur Swami (Asthana Vidwan of Ahobila

Mutt) and Mannargudi Desikacharya Swami would gladly

participate as Brahmanas for these Sraddhas!

 

He learnt Sanskrit, Kavyas, etc. from Sri

Prugavazhudan Krishnamacharya; then studied at

Sholingur and at Thirupati( Venkateswara College) in

the period 1936-1942 approximately. At Tirupati he had

known, as his juniors particularly, gentlemen who

later became became vidwans of great reputation;

e.g. Sri Purisai Swami, Sri N.S. Ramanuja Tatacharya;

he had also the companionship of Sri Villivalam

Narayanacharya , Sri Melpakkam Swami, Sri

Marudur A.R. Krishnamacharya and others. We are

touched to recall one or two episodes of that time.

Our hero at the age of 20 was admired for great

lustre-radiation from his face because of virtues like

austerity, personal discipline, supreme vairagya and

godliness. The result was that whenever he

walked into a company, friends- who were themselves

great personages even then-would alert one another

with a comment: “Oh there he comes; He is like

Vaisishta and Vamadeva. Better we are cautious in our

talk and behaviour”.Even at that time he was so

prepossesive in his personal virtues that Sri

Goshtipuram Swami ( Sri Sowmya Narayanacharya) would

respond to his prostration by a return prostration!

This, in spite of an age difference of

40 years. It does credit to the senior Swami’s

guna-poorti as well; but it speaks volumes about the

stature of our hero even at age 20.

 

Returning to the village, he studied many advanced

works from the Thillaiyambur Brothers, who were great

masters in Sanskrit, Vedanta and Jyothisha. This is

continued for many years during vacations.

 

Our hero had the privilege of Panchasamskara and

Bharanyasa sri Poundarikapuram Andavan. His father,

discerningly, advised him to go to Mysore to receive

complete initiation in all our major four granthas,

from the then very famous Abhinava Ranganatha

Brahmathantra Parakala Swami.

 

Batches of kalakshepam at graded levels, with dozens

of students drawn from all parts of South India were

receiving instruction. It was a very fruitful

period in his life.

 

Our hero married the daughter of Sri ARu paathi

Sinivasacharya, who was mostly at Kumbakonam. The

family was equal to our hero’s in every respect.

ARupaathi Swami was rightly famous for his achara,

anushtana, and scholarship. He was, incidentally

related to the Devanarvilagam Swami. His Udaya

Upastana Anushtana was admired by all at Kumbakonam,

including Mataadhipathi, who wished to meet him and

felicitate him but who was disappointed in not being

able to-for obvious reasons!

 

Our hero was serving as Sanskrit pundit in schools in

Tiruchi District. Fortunately, the Kaveri fertility

kept his lifestyle in pristine purity. He had five

sons and one daughter. One son named Desikan, devoted

himself to organizations swearing by the Hindu Dharma

and had to face death in a bomb blast in Madras. The

daughter had been given marriage to Swami’s

brother-in-law, Sri Venkatacharya. Her son, Sri

Srirama Desikan is learned in Sanskrit and Vedanta and

promises to tow the traditional lines of his

grandfather.

 

While being in service, our hero visited the Asramam

regularly. Even in those times he had greatly

impressed Sri Madhurantakam Swami, who respected

him almost as a compeer, though some twenty years

younger. True to his sincerity to our religious

discipline, he had once stayed with his devigal

to serve in Madhookara kainkarya at the Asramam. When

Sri Vinnatrangarai Andavan foresaw his end, with

accurate prophetic vision, he had engaged Sri

Paravakkottai Swami to take interest in the Asrama

parampara, initiated him esoterics, and conferred him

the Tridanda and saffron garment and everything

else smoothly. As desired by his predecessor, our

Swami took to the fourth order at Vinnatrankarai at

the Brindavanam of Sri Narayana Mahadesikan(Sri

Veliyanallur Andavan). Note that Veliyanallur Andavan

enjoys a special honour in the hierarchy. He was a

Naishtika Bramachary, when he switched

over to the ochre robe. He was the final word in

self-denying austerity. He was called viraktinetram of

Sri periya Andavan. What is finally more

interesting is that he could not- and did not- choose

any successor, accept anyone easily as a disciple, and

was not interested in popular propagation of the ochre

species just in a light hearted vein.

His exacting demands on Sri Poundarikapuram Swami,

whom he had indeed known long and well enough before

conferring the forth Asrama on him would be

reminiscent of Thirukkotiyur Nambi trying to the

extreme, Ramanuja and Azhvan, before revealing the

esoteric significance of Charma sloka mantra.

 

Whether Mantra transmission or transfer of Acharyaka,

it is not a trifle to be easily light-heartedly

treated to be passed on to a seeker just like

that!

 

From day 1, Sri Gopaladesika Mahadesikan stuck to

drastic discipline. It is there in this Asrama all

along. Partaking of Madhookara only from

Vaiswadeva remnant (that is, from dampati-grihasthas)

pursuing the highest grade of sanyasa achara, engaging

disciples in Sri Bhashya Kalakshepa, never

conferring Samasrayana – benefit or Bharanyasa

indiscriminately, eschewing the proselytization

fervour influencing every visitor to whatever

Sampradaya persuasion he/she belonged; reforming them

in a manner that they will order their lives in a

reasonably orthodox fashion, sticking to our ancient

scriptures as much as can be even in this advanced

Kali age- these are worthy of mention.

 

IN THE SANYAASA ORDER:

He lives a simple life; he eats a very simple meal.

More fasting days will intersperse in his agenda than

in the case of ordinary sanyaasis. But it is

not surprising because he has a manner of speaking; he

lived strict disciplined style of living as

Brahmachari or Grihasta too. When he used to

visit places he has never waived the

abstention-from-Paraannam. Such a life style might be

even incomprehensible to many modern readers

unfamiliar with old discipline.

 

The asrama atmosphere is precisely befitting the

denotation ‘Asrama’. Its very much like the hermitage

of the ancient sages we have heard of. This,

not withstanding the fact that basic amenities like

electricity, fan etc. have been introduced out of

necessity; yes, we disciples and visitors cannot

afford to go without them! A small pond, with

non-metal supports at the steps to help the Acharya to

cling to for the exclusive use of the Acharya

for total immersion bath that is a must for that

(sanyasa) order.

 

Ever since he took over Sanyasa order, he depends only

on walking, to reach any place. Therefore, he has

denied himself the Archaanubava which he

cherishes most. Without any fear of contradiction or

an impression that the statement is an exaggeration,

his love for Archa, his attachment to our

shrines, his love for Azhvars’ works are all so very

deep that he has had complete satisfaction in terms of

Kshetratana even in the Poorvasrama having

fulfilled Badrikasrama pilgrimage too. He loves the

traditional festivals, the captivating charm that the

Lord sports etc. but then on that score, he can simply

not be walking to various shrines in these days of

fall in standards of orthodoxy. Readers would

appreciate, in this context, that our

acharya revels-rightly so-in the opportunity for

Acharya seva and acceptance of Divyadesa-honour when

Sri Malola camps at the Dasavataram shrine.

Especially at the present day he has suffered in

health and finds it difficult to walk. He feels

crippled and denied the pleasure of attendance

at the festivities at the Sri Desikan Sannidhi, in

East Uttara Street, which shrine that ashrama

maintains. in the recent October festivity of the

Tercentenary of Thirukkudanthai Desikan, he preferred

camp for four days in the Ahobila Mutt a few yards

off, so that the walking strain could be minimized.

But the all this has been the order prescribed by

pristine precedent of his revered predecessors.

 

Disciples staying locally cherish the participation in

the morning Abhigamana, Saathumurai Teertha-prasada,

then a daily kalakshepam for almost

an hour and a half. From noon Madhyanhika bath,etc.

till about 4.30p.m he has private existence.

Thereafter till about 6p.m. and later, if possible

from 8 to 10 p.m. he is available for the public to

pay homage to respectfully consult etc. Pancha

samskara and Bharanyasa are not mere

rituals in his mind; they are perfecting reforms on

the soul and body. They are therefore, administered

only after elaborate preliminary purifications,

long instructions and very simple explanations that he

takes pains to deliver. It is all one-to-one

communication. Disciples, if they really

cherish to have these self-purification practices,

have to rise to and live upto certain standards. The

Andavan insists on our sticking to Sikha (tuft);

regular performance of Sandhyavandana and observance

of elementary principles of orthodoxy.

 

One cannot lightly retort:” How can we live upto such

demanding expectations these days?” Because,

discerning disciples living even in foreign coumtries

come, get away to live as he advises. It is faith that

is needed. And that faith he himself inspires.

 

Readers would appreciate his approach if a particular

incident is touched upon. An Andhra IAS officer who

had once come to Srirangam on an official assignment

heard of our Acharya living like a beacon-light; the

officer wanted to pay homage to the Andavan and have

prapatti performed, he having heard of it. He indeed

did not have a clear perceptions but he had an urge.

I will briefly construct the dialogue as one having

been a witness to it and having functioned as an

interpreter. Purely accidentally though.

 

Seeker : “I am fed up with life. I have not married.

Family problems are torturing me. I will prefer to

have Prapatti. I have got that faith.

 

Andavan : It is all right. But you cannot simply have

Prapatti like that. For performing Prapatti on your

behalf, I should ensure that your life style

is to some extent God-abiding; you should have Sikha.

 

Seeker: I shall.

 

Andavan : Do you perform Sandhyavandana?

 

Seeker; Sorry, but I worship Gayatri Devi…

 

Andavan : Sandhyavandana is the only way of worship of

Gayatri. Perhaps you

have not done all these years.

 

Seeker; I shall now start.

 

Andavan: you can read Sanskrit? Here is the book.

Today itself I will ask my helper to instruct you. You

start it now. Sport a Sikha(tuft).

 

Seeker: I shall do so.

 

Andavan: you will first hace Pancha samskara. You

should then do Gayatri Japam amd Ashtakshara Japam. A

few days later we can have Prapatti but then, there is

one more hitch. You are going to surrender to Lord

Sriman Narayanan. Thereafter you ought to live a life

of a chaste wife (to Him). That is, you have only one

God. You should abjure the erstwhile habit of

praying and worshipping scores of deities. The essence

of Saranagathi would be lost if you do not change your

life in this respect. Would your relatives

– brothers etc., co-exist with you? Could you order

your life away from them? These are easy and

essential; but you should also feel so.

 

Seeker: Already I am having great devotion for Lord

Vishnu. I shall behave well. I am greatly dejected and

frustrated. Can you not kindly perform it in

a day or two?

 

Andavan: No great urgency. Turn a new leaf. I will

surely help you. But you ought to satisfy me.

 

Whether the seeker had his way or not is a different

matter. The dialogue had already continued for over

two hours. I could not really satisfy myself

with regard to the purpose of my own visit! Andavan

did not budge an inch; at the same time he did not

dismiss the seeker away.

 

My purpose in narrating the episode in some detail is

to indicate that Srimad Andavan was really earnest in

helping a soul; only he could not compromise, his

demands were also not impossible of fulfillment. It

was not a real Apat (danger imminence); there was no

question of a real emergency. It could not be

designated as seeking Arta Prapatti. At the same time,

Sri Andavan’s condescension to spare so much of his

precious time pained me. Hence I ventured to intervene

in Tamil: Should Srimad Andavan endeavour so

much in the case of starter (beginner)? Perhaps he

would prove a non-starter. Somehow he has got the

feeling that Prapatti will solve his family problems.

And he has heard of the kindliness of the Acharya; he

has to be taught the elements of our Sampradayam,

sicne he is not a Srivaishnava”?

 

Do you know what the reply was?

 

“He has come with a confidence. I have tried to help

him. If he turns a new leaf I will have the

satisfaction of having a soul from the Samsara cycle.

Who knows? He may agree to fulfill my requirements.”

 

I really felt thrilled to witness this kind of

approach. It is not as though he is cold to real

piety; nor even that he would help only established

disciples, performing Prapatti in absentia to their

grand children and great grand children even. He is

all kindness; he will perform Prapatti to the

deserving and yearning souls, whoever they may be;

only they ought to earn

for it!

 

This recalls to me another phenomenon. Everyday

visitors come; they take so much of his time, it is

not that they are all his disciples. In fact a large

majority are NOT. Yet he makes no discrimination. He

makes kind enquiries; grants suitable advice; offers

consolation; even enquires as to how they are going to

please Antharyami (i.e. where they are going to eat).

If the reply is not re-assuring, he unhesitatingly

treats the visitor to lunch in the

Asramam. In the manner of courteous dialogue, he not

only equals, but even excels his own hero, Sri

Ramabhadra! It is perhaps only in this that he

simulates the courtesies of a householder!

 

Readers are aware of the circumstances under which the

Asramam is making headway. May be the financial

strength is enormously better now than when he

took over 20 years ago. Even today he sometimes

recalls how his predecessors used to keep one or two

currency notes in some wall crèche or in a Sri

Bhashya text. Another would have even hesitated to

take over. He himself knew it. In the manner of Sri

Devanavilagam Azhagiyasingar, once counseling

caution to Sri Kannan Swami in regard to the ascent to

the Asrama seat, the latter (Thirukkudanthai Andavan)

being well aware of financial straits in

which this Asramam was, lightly suggested it appears

to Swami to ponder. As an alternative and as a good

encouragement, he told our Swami: In fact you

have a good reputation, and rightly so, as a occupant,

your services in this regard would not be available to

the public at large. In that way I have

regrets. “ Of course, our Swami had no two thoughts,

thankfully so!

 

This takes me incidentally to another aspect: Sri

Andavan would be acclaimed as a Ramayana expositor par

excellence. When he delivers lectures on Puranic

themes, especially his familiarity with highly

intricate issues, recondite literary sources, subtle

matters of dharmic impact and eminently enjoyable

interpretations and highly impressive and impactful

delivery are all evident. For particular example, his

discourses on Yathiraja Sapthathi, Gopala Vimsathi and

Padhukasahasram could be cited . As evidence of

material available in print, please refer to his

recent book on Ramayana (Ramapiranai karpOm) released

on the occasion of the SathAbhishekam function (the

second issue upto Padhuka Pattabhishekam is also

released ) It is a treasure for Ramayana lovers. It is

therefore no exaggeration to state that what we gained

for the Ashramam and for our Sampradayam did really

entail a loss to the larger public world of Purana

listening.

 

True the disciples are, in recent times, witnessing

the monetary improvement of the Ashramam. Sri Andavan

is not very happy; he feels all that would cast a

strain on the management and might create problems.

The disciples well-meaningly take the importance of

finance in these days, the Acharya prefers to depend

on Bhagavth Sankaplam! “SaraNyan will take care.

He knows what is best. Things will turn out well. I

have faith.” This is his usual refrain.

 

This does not make him miserly. When it comes to

honoring Vedic pandits and Vedantha Vidwans,. He

becomes lavishingly generous. The impact of His

Holiness Sri Mukkoor Azhagiya Singar in this respect

of courteousness is palpable.

 

The world knows that Sri Desika probably designated

Sri Poundarikapuram Andavan Ashramam for carrying on

the torch of the Rahasya works, their propagation,

their publication in print as the right heir, so to

say. From the 1950s, till date, four volumes have come

out all of them encompass the magum opus Srimad

Rahasyathrayasaram and the assorted Rahasyas called

SillaRai Rahasyas with a few other Manipraval works.

Some have seen second and third editions. What a lot

of interest Sri Andavan has shown in every minutest

aspect of the editions is to be learnt to be believed!

When the work is taken up, he somehow will provide

fund. When it is out he rejoices; to discerning

seekers he liberally gifts copies. Some of these

phenomena may rightly or wrongly give a rosy picture

of the financial stability of the establishment! Be it

so! Now Desika sthOthrams are now being published with

rarest commentaries written by Vidwans on yesteryears

which would otherwise have become lost to us...

 

Acharya Bhakti is rightly very much emphasized by Sri

Desika. We have, by dint of our good deeds over many

births, so to say, an Acharya of incomparable

stature. Some particular great personage truly

described our Acharya as “God walking in our midst.”.

A reference to this phrase is unpalatable to Srimad

Andavan, because he spurns hyperboles. But fact is a

fact. Think of Him; repeat his Thaniyan sloka or

vakya; do so before you begin any Sankalpa; before any

auspicious deed; before you begin to rise and

walk from bed; before you start an act; before you

begin a deal; before you begin ThiruArAdhanam.

 

Now I shall conclude with the invocation verse

(Thaniyan) and explain the content:

 

Srivaasa Ranga Parakaala Munitrayaapta Lakshmaatma

Rakshana Yathitva Yugaagamaantham /

Achaarya Bhakthi Pari pootham Anargha Seelam

Gopaala Desika Munim Gurum Aasrayaamaha //

 

MEANING:

 

Srivaasa Lakshmana aatmaraksha: From one Srinivasa

Mahadesikan namely

Poundarikapuram Andavan, both Samasryana that is the

symbol of Vaishnavism

and soul’s protection (Bharanyasa) were received.

 

Srivasa taitiva- From another Srinivasa Mahadesikan,

namely Sri

Vinnarrankari Andavan Sanyaas initiation, emblems

etc.. were received.

 

Rangaparakala Yugagamaantham- From Abhinava Rangantha

Parakala Swami, Ubhaya

Vedantha knowledge was secured.

 

Munitrayaapta- Thus all were received from a triad of

Sanyaasis- yet another

munitraya.

 

Acharya bhakti paripootham- Sanctified he is already;

he is further

sanctified so to say by the deep devotion he cherishes

for his Acharyas.

 

Anarghaseelam- His character, his life style, his

approach, all are

exemplary. They are free from any stigma.

 

Gopaladesikamunim GurumAsrayaamaha: - We have resorted

to such a GREAT

Acharya namely, SRI GOPALADESIKA MAHDESIKAN- Sanyasi

Saarvabhouma. We have

clung to Him. May we ever be His! That way is assured

of our salvation!

 

Srimathe Gopaladesika Mahadesikaya namah:

Acharyan ThiruvadigaLE SaraNam

 

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namo narayana

Srimad Andavan Thiruvadi