Acharya vaibhavam - 29-It is absolutely necessary to have Acharya sambandham...

[Guest guest]

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Thus so far we have discussed the vedic religion Sri

VisishtAdvaita sampradaya and the qualities and

Supremacy of Sriman Narayanan in accordance with

Vedanta saasthrAs. It becomes clear by the study of

great works of VisishtAdvaita, that this system is

based in Sruthi, Smrithi, and AzhwArs’ Divya

prabandhams that are true refelction of Vedantha.

 

The experience and revelation of Sages, and Acharya

purushas and the works of theirs substantiate and

vouch the same. Sri Ramanuja did not invent this

sampradaya; he only propounded and expounded. This was

already in practice and is as time immemorial as Vedas

and Vedantha. It bceoms evident from the study of

Vedas [Rg Veda] that the love of God is the means to

attain Him and realize Him. The Upanishads also

enjoined that the loving meditation upon Brahman is

the summumbonum of life. The Ithihasas and Puraanaas

expound this bhakti philosophy wonderfully.

 

It is absolutely necessary to have Acharya sambandha

or the grace of Acharya for all the aspirants of

mOksha. It is only the kataaksham and the benign grace

of Acharya that will enable the aspirant to proceed

towards attainment of Moksha. Kshathrabandhu was the

worst sinner but he gained mOksha on account of the

grace of Acharya. Pundarika was a puNyavaan [virtuous

person], but he gained mOksha only on account of the

grace of the Acharya.

 

paapishta khasthrabandhuscha puNdareekascha puNyakruth

|

aachaaryavatthayaa mukthow thasaadhAchAryavaan bhavEth

||

 

Dr Sri Ubhaya Vedantha NS Anantharangachar Swami is

his book on Essence of Srimad Rahasyathrayasaram

mentions that: The Upanishad says that one should

himself to the Acharya alone for gaining the jnAnam of

Brahman. Smrithis affirm that all aspirants of moksha

or liberation [eternal service at SrivaikuNtam] should

seek an Acharya. By one’s own puNya, one can not

attain mOksha. It is well established that performance

of meritorious deeds or study of Vedanta without

Guru’s teaching or initiation, will not yield or be

capable of mOksham granted to us. They are probably

the ways by which the Lord would be pleased and pave

the way to get the grace of Acharya in the nearest

future. On account of one’s association and dedication

to the Acharya one gains the essential spiritual

knowledge helpful for adopting the means for mOksha,

enhancement of knowledge for knowing the means for

moksha. The Swethaswathara Upanishad ordains that one

should have supreme devotion towards the Acharya as

much one has towards the Lord Sriman Narayanan and

only such a dedicated person would imbibe the

spiritual truth.

 

The Katha sruthi says: An individual who has the

utmost devotion in God and who is the same way shows

equal respect to his Guru, will be able to comprehend

all philosophic knowledge- says Sri SMS Chari in his

book on Vaishnavism. It is therefore absolutely

necessary for a spiritual aspirant to show the utmost

devotion to his Guru and speak about his glories.

Failure to do so leads to the decay of his spiritual

knowledge.

 

Swamy Desikan describes the greatest qualities of

AchArya in nyAsavimsati slOkA 1:

 

1.Sound philosophical jnAnam obtained (learnt) through

the greatest lineage of his AchAryAs

2.Having an undisputed clear knowledge on sAsthrAs;

3.Free from any sins and attachments;

4.Complete knowledge of Vedas, its subsidiaries and

ithihAsAs

5.Deep unshakable faith in Brahman (Almighty-

unsurpassed unparalleled Sriya: Pathi Sriman

Narayanan)

6.possesses sAtvic guNA;

7.Always speaks truth

8.lives in accordance with the manner laid down in

sAsthrAs;

9.free from jealousy, show etc..

10. having control over sense organs

11.friendly and affectionate towards all;

12.Compassionate towards all;

13.helps the disciples who err, correct them and make

them follow right track as laid down in sAsthrAs

14.wishes for everyone’s welfare at all times.

 

A mumukshu [an aspirant for moksha] should thus

approach such a SadAchArya for initiation and

instruction in philosophic knowledge. It is not an

easy task and it may even be impossible to find an

acharya who possesses all the above virtues. Even in

the matter of coming into contact with such a

SadhAcharya, the grace of God is needed –says Swamy

Desikan. Vedanta Desika says there are six factors

responsible for being blessed with a suitable

SadAchArya. [sri SMS Chari enlists them in his book on

Vaishnavism]

 

a.Friendly disposition of God

b.The good deeds done by a person even accidentally or

inadvertently

c.The grace of God showered on one at the time of

birth,

d.Development of faithful attitude towards God and

sacred texts

e.Coming into contact even causally with pious and

religious minded persons.

f.Conversation with them

 

The torch-bearers of the bhakti were great saints of

Tamil Nadu who were known as AzhwArs. AzhwAr means the

One who immerses himself [in bhagavad Bhakti and

bhagavad chinthanai].

 

Let us enjoy briefly about AzhwArs and their divine

works first before we proceed to glories of Acharyas

as AzhwAr [Nammazhwar] is our Acharya too… and comes

in the lineage.

 

asmadhAchArya paryanthAm vandhE GuruparamparAm

Regards

Namo Narayana

dasan

 

 

 

 

 

 

[Guest guest]

 

 

 

 

 

It is absolutely necessary to have Acharya sambandha

or the grace of Acharya for all the aspirants of

mOksha.

>>> What about Artha prapatthi? Acharyan not reqd?

It is only the kataaksham and the benign grace

of Acharya that will enable the aspirant to proceed

towards attainment of Moksha.

Kshathrabandhu was the

worst sinner but he gained mOksha on account of the

grace of Acharya.

>>> DEsika told

KagamirAkkathar mannan kAthali khatthira bandhu attained bhOgamuyar

veedu pera only

not exact moksha?

 

Pundarika was a puNyavaan [virtuous

person], but he gained mOksha only on account of the

grace of the Acharya.

paapishta khasthrabandhuscha puNdareekascha puNyakruth

|

aachaaryavatthayaa mukthow thasaadhAchAryavaan bhavEth

|

>>> the appears to be thasmAAdhAchAryavan bhaveth. I may be corrercted

if wrong

 

Pl help to get myself corrected if wrong.

Dasan

R.Srinivasan

 

 

 

 

 

 

 

 

 

 

 

|

Dr Sri Ubhaya Vedantha NS Anantharangachar Swami is

his book on Essence of Srimad Rahasyathrayasaram

mentions that: The Upanishad says that one should

himself to the Acharya alone for gaining the jnAnam of

Brahman. Smrithis affirm that all aspirants of moksha

or liberation [eternal service at SrivaikuNtam] should

seek an Acharya. By one’s own puNya, one can not

attain mOksha. It is well established that performance

of meritorious deeds or study of Vedanta without

Guru’s teaching or initiation, will not yield or be

capable of mOksham granted to us. They are probably

the ways by which the Lord would be pleased and pave

the way to get the grace of Acharya in the nearest

future. On account of one’s association and dedication

to the Acharya one gains the essential spiritual

knowledge helpful for adopting the means for mOksha,

enhancement of knowledge for knowing the means for

moksha. The Swethaswathara Upanishad ordains that one

should have supreme devotion towards the Acharya as

much one has towards the Lord Sriman Narayanan and

only such a dedicated person would imbibe the

spiritual truth.

The Katha sruthi says: An individual who has the

utmost devotion in God and who is the same way shows

equal respect to his Guru, will be able to comprehend

all philosophic knowledge- says Sri SMS Chari in his

book on Vaishnavism. It is therefore absolutely

necessary for a spiritual aspirant to show the utmost

devotion to his Guru and speak about his glories.

Failure to do so leads to the decay of his spiritual

knowledge.

Swamy Desikan describes the greatest qualities of

AchArya in nyAsavimsati slOkA 1:

1.Sound philosophical jnAnam obtained (learnt) through

the greatest lineage of his AchAryAs

2.Having an undisputed clear knowledge on sAsthrAs;

3.Free from any sins and attachments;

4.Complete knowledge of Vedas, its subsidiaries and

ithihAsAs

5.Deep unshakable faith in Brahman (Almighty-

unsurpassed unparalleled Sriya: Pathi Sriman

Narayanan)

6.possesses sAtvic guNA;

7.Always speaks truth

8.lives in accordance with the manner laid down in

sAsthrAs;

9.free from jealousy, show etc..

10. having control over sense organs

11.friendly and affectionate towards all;

12.Compassionate towards all;

13.helps the disciples who err, correct them and make

them follow right track as laid down in sAsthrAs

14.wishes for everyone’s welfare at all times.

A mumukshu [an aspirant for moksha] should thus

approach such a SadAchArya for initiation and

instruction in philosophic knowledge. It is not an

easy task and it may even be impossible to find an

acharya who possesses all the above virtues. Even in

the matter of coming into contact with such a

SadhAcharya, the grace of God is needed –says Swamy

Desikan. Vedanta Desika says there are six factors

responsible for being blessed with a suitable

SadAchArya. [sri SMS Chari enlists them in his book on

Vaishnavism]

a.Friendly disposition of God

b.The good deeds done by a person even accidentally or

inadvertently

c.The grace of God showered on one at the time of

birth,

d.Development of faithful attitude towards God and

sacred texts

e.Coming into contact even causally with pious and

religious minded persons.

f.Conversation with them

The torch-bearers of the bhakti were great saints of

Tamil Nadu who were known as AzhwArs. AzhwAr means the

One who immerses himself [in bhagavad Bhakti and

bhagavad chinthanai].

Let us enjoy briefly about AzhwArs and their divine

works first before we proceed to glories of Acharyas

as AzhwAr [Nammazhwar] is our Acharya too… and comes

in the lineage.

asmadhAchArya paryanthAm vandhE GuruparamparAm

Regards

Namo Narayana

dasan

 

 

 

 

[Guest guest]

It is absolutely necessary to have Acharya sambandha

or the grace of Acharya for all the aspirants of

mOksha.

>>> Like ekalavya also?

 

paapishta khasthrabandhuscha puNdareekascha puNyakruth

|

aachaaryavatthayaa mukthow thasaadhAchAryavaan bhavEth

||

thasmaadhA istead of thasaadhA

For artha prapatti acharyan may not be necessary?

For bhakthi yopga as well?

Nyasa vimsathi only 14 instead of 20 ?

 

 

 

Pl clarify the above doubts even if it appears silly to enable me

clarified.

Dasan

R.srinivasan