Acharya vaibhavam - 69- Our Friend, Philosopher and Guide Sri Anbil Ramaswamy Swami on His Holiness Srimad PaRavakkOttai Andavan - Munim and Gurum

[Guest guest]

SrI:

SrImathE Gopaladesika Mahadesikaya nama:

 

Dearest all,

 

Let me send the other two write ups from our Sri Anbil

Ramaswamy Swami and Sri Satakopan Swami on His

Holiness Srimad PaRavakkOttai Andavan.

 

Sri Anbil Ramaswamy’s article: Munim and Gurum

 

Srivaasa Ranga Parakaala Munitrayaapta Lakshmaatma

Rakshana Yathitva Yugaagamaantham /

Achaarya Bhakthi Pari pootham Anargha Seelam

Gopaala Desika Munim Gurum Aasrayaamaha //

 

(meaning)

We seek refuge at the sacred feet of our revered

AchAryan, Sri Gopala MahA Desikan, who received the

sacred rites of SamAsrayaNam , Bhara SamarpaNam from

the great AchAryA, Sri Srinivasa MahA Desikan (Srimad

Poundarikapuram Andavan); ThurIyAsramam from Sri

Srinivasa MahA Desikan (Srimad VeNNaaRRankarai

Andavan) and the wealth of Ubhaya VedAntham from

Srimad Abhinava Ranganatha Brahmatantra Swantantra

Parakaala Yatindra Maha Deshikan. He shines with

illustrious sadAchAram and is resplendent with his

limitless AchArya Bhakthi.

 

You will find two very significant words in this

Thanian.

Can you guess what?

They are the words " Munim " and " Gurum " .

What is so special about this?

 

" MUNIM "

The word " Muni " means " a Saint, Sage, Seer, Ascetic,

Monk, Devotee,Hermit (especially one who has taken the

vow of silence) " Vide Monier Williams Sanskrit to

English Dictionary (page 823). It is derived

from the root " Mouna " meaning " Silence, Holding one's

tongue " (ibid p837)

 

All the AchAryas of our RamAnuja - Desika

SathsampradAyam are indeed " munis " and " Gurus " in

terms of the above definition. Srimad ANDavan of

PounDarikapuram Ashramam is verily a " MunisrEshTa " - a

living example for every definition of the word

" muni " as mentioned above.

 

He is known not only for his " JnAnam " (Knowledge),

" AachAram " (Cleanliness both physical and personal)

and " anushTAnam " (strictest

adherence to the Code of conduct enjoined in the

scriptures for the ascetic order) but also for his

conscientious adherence to this characteristic of a

true " muni "

 

" The acid test of real spiritual leaders is that they

never project themselves as 'somebody', never show off

their powers of Siddhis, never indulge in magic, never

seek after disciples and never presume to indoctrinate

others. They withdraw into seclusion, practice their

Dharmic duties unostentatiously in humble dedication

to God, shun publicity and are content to be

inconspicuous, selective in choosing

only deserving students who would follow their own

code of conduct before imparting to them the eternal

truths. They have to be 'searched for and sought

after' than their 'searching, and scanning'. They do

not hanker after name or fame, are prepared to

pass into oblivion 'Un-sung. Un-honored, Un-wept' by

the mere mortals because their minds and vision are

truly fixated on the transcendental reality " .

 

Our SwAmi answers precisely to the above description:

* To this day, in the matter of discipline, he is

absolutely and uncompromisingly strict on himself and

those who approach him.

* To this day, he has lived almost always in

Srirangam;

* To this day, he had never sought after name or fame.

* To this day, he never went out soliciting Sishyas;

* To this day, to genuine seekers who seek his advice

he has never failed to impart true knowledge

* To this day, he has lived in seclusion SILENTLY

meditating on the Lord.

* He is blind to others' faults; deaf to scandals;

mute in the sense of avoiding vain talk.

 

Living in the 21st century, he still upholds the

old-world values. Strict on himself, he is practical

enough to understand the predicament of common folk

like us. He offers sensible and really " sage " advice

on the appropriate " modus operandi " to reconcile the

great time-divide and space-divide to prove how even

in the so called present circumstances and the much

touted modern day compulsions, one can and should

practice Srivaishnavam.

 

He is the one who can advise exactly here " relaxation

ends and where repugnance starts " in observing

" anushTAnams " for us (who seek to excuse ourselves on

grounds of being away from our mainland and away from

the values of yore).

 

Thus, the words " Muni " and " Guru " just fit him well.

 

He is the Senior most of all Prakritam yathivaras of

Srivaishnava SathsampradAyam both in point of age and

assumption of the ascetic order (Ashrama sweekaraNam),

which latter is the criterion for determining the

seniority among them. He is not

only a fitting successor to the glorious lineage of

the PounDarikapuram Ashramam but also a role model for

all other yathivaras, in the matter of his superb

" AtmaguNas " .

 

No wonder, he is hailed verily as " VasishTa " among

them and held in very high esteem by all. The fact

that all sishyas and abhimaanis of our Swami are

congregating to celebrate his completion of 25 years

of Sanyaasa Ashramam " speaks " volumes about this

" silent " MunisrEshTa.

 

VADOOLA GOTRAM:

 

You will remember that a while ago, I had mentioned

about the glory of " Naitrava KAsyapa " GOtram and how

the word " MADabhoosi " , became a variant form of

" MAtrubhooshaNam " which the famed " Naitrava KAsyapa "

Rishi was. Every GOtram has its own unique glory.

 

I have heard in Kalakshepams that the uniqueness of

`VAdoola GOtram " is that those belonging to it are

such `Viraktas " that they never ask for any favors,

much less any pecuniary favors from anyone, however

dire their circumstances may be. Their palm when

outstretched is always " down-facing " (signifying

giving) and never " up-facing " (signifying receiving).

 

I understand that this mahAn belongs to this " VAdoola

GOtram " .

 

He never asks for anything either for himself or even

for any kainkaryams he undertakes or even for running

the Ashramam. If Sishyas or AbhimAnis offer any

genuine and voluntary help, he accepts

them regarding it as " Bhagavad anugraham " . His

rectitude can be seen in how personally and

scrupulously he monitors that assistance received in

this manner is spent precisely for the purpose for

which it is received from the donors.

 

PANGUNI- ROHINI

I remember to have read somewhere that when the Lord

decided to take His abode between the two kAvEris

(ubhaya kAverI), He did so on a " Panguni ROhiNi " day.

Our SwAmi's Tirunakshatram is also " Panguni ROhiNi " . I

believe that this is not a mere coincidence but seems

to have a special significance.

 

When we celebrate this function gloriously, we are

simultaneously celebrating this sankalpam of the Lord

of " BhoolOka VaikunTam " .

 

I would request everyone of you to attend the function

if you can for this once-in-a-lifetime celebration of

this AchAryan hailed as " God walking on earth "

(naDamADum deivam) The celebrations will start on the

10th of February. Here is your golden opportunity to

be a part of these celebrations and receive the

blessings of the Lords of Panguni-RohiNi, the

Divyadhampathis of Srirangam and the Sage of

Panguni-ROhiNi, YathisrEshTa of Srirangam.

Regards

Dasoham

Anbil Ramaswamy

 

********

Indeed, Swami is YathisrEshta. We will enjoy tomorrow

and subsequent posts on the relevance and neccessity

of performance of taking refuge or Prapatthi at the

lotus feet of such glorious divine SadAcharyas of our

sathsampradayam.

 

Regards

Acharyan ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

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