SrI UpakAra Sangraham Part - 57

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srI:

SrI upakAra sangraham – 57

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adikAram – 1

poorva upakAra paramparai

(The Foremost Series of Favours)

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SECTION – 5 (14)

(27 Favours of the Lord leading to the means for

MOKSHAM)

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In the previous sub-section, SwAmi Desikan spoke

about the Lord’s favour in making the refined jIvas to

involve themselves in virtuous dialogue with others.

Those included teachers who help them to by-pass the

sinful areas. Now, SwAmi Desikan shows us how the Lord

brings the sAttvikas under the glow of a good AchArya:

 

(14) “tad-druShti-gOcarAah sarvE mucyantE

sarva-kilbiShai: ” ennumpadiyAna sadAchArya-

katAkShattiRku lakShyamAkkinathuvum;

 

The quotation is from the SAttvata Samhita which

makes an emphatic statement:

 

“tad-druShti-gOcarAah” – becoming the target of “his”

glance. Here, ‘his’ (tad) refers to a person whose

intellect ever attached to the spiritual matters. He

is actually a sadAchArya – a good teacher.

 

“sarvE” – all beings. This means every being, be that

human, animal or plant. Even among the human beings,

all without exception.

 

“sarva-kilbiShai:” – from all types of sins, however

worst the sin may be.

 

“mucyantE” – totally freed.

 

This quote implies that all beings, who are graced by

the look of a sAttvika AchArya are freed from all

types of sins that they might have committed in the

past. The Lord paves the way for good souls, who have

followed the path shown by Him hitherto, to come under

a virtuous teacher, ‘sadAchArya’. This is what SwAmi

Deikan means by “sadAchArya- katAkShattiRku

lakShyamAkkinatuvum.”

 

Such a teacher will be:-

 

“gururgareeyAn” – Superior Teacher. In the Bhagvadgita

this term is addressed to SrI KriShNa by Arjuna:

 

“pitAsi lOkasya carAcarasya tvamasya poojyasya

gururgareeyAn /

na tvtsamOsti abhyadhikah kutOnyO lOktrayEpi

apratimaprabhAva //”

 

 

(Bhagvadgita 11-43)

 

(You are the Father of this world of moving and

unmoving beings; You are its Teacher and the most

worthy of honour. There is none equal to You. Can

there be any one greater than You in the three worlds,

Oh Lord of unsurpassed glory?)

“tamimam sarva-sampannam AchAryam pitaram gurum /”

 

(MahAbhArata,SabhA Parva, 41-21)

 

(He is the perfect, with all the good qualities, the

AchArya, the Father, the Guru.) [This is the

declaration made by SahadEva in the Assembly of

princes at the end of the RAjasooya sacrifice.]

 

The Lord of all is the Supreme AchArya. From Him has

comedown to us the spiritual tradition of noble

AchAryas. The true AchArya collect together the

meanings of the great mantras whose delightful flavour

cannot, like the milk of the lioness, be appreciated

by the ignorant.

 

The Lord Himself, in His incarnation as SrI KriShNa,

says in the Bhagavadgita:

 

“ya idam paramam guhyam madbhaktEShvabhidhAsyati /

bhakti mayi parAm krutvA mAmEvaishyatyasamshayah //”

(18-68)

 

(He who expounds this highest mystery to My devotees,

will acquire devotion towards Me and attain Me only.

No doubt [about this].)

 

Sage VashiShta says in the MahAbhArata (SAnti Parva)

about the person who deserves to be taught by a

sadAchArya:

 

“To a man who has faith; who is virtuous; who never

indulges in vilifying others; who can understand sound

reasoning; who is capable of grasping what is taught;

who performs the rites and duties ordained for him;

who endures the inconveniences and discomforts arising

from their performance; who is intent on doing what is

good to the world; who desires to live in solitude;

who delights in the injunctions of the scriptures; who

dreads vain arguments; who has learnt much from

AchAryas; who is grateful for the help rendered to

him; who considers patience and compassion as

desirable virtues; and who looks upon all eternal

souls as resembling himself.”

 

SrI nammAzhvAr says why he rendered the TiruvAimozhi:

 

“kaNdukoNdu en kaNNiNaiyArak kaLiththu

paNdai vinaiyAyina paRROdaRuttu

toNdarkkamuthuNNac colmAlaikaL connEn

aNdaththamarar perumAn adiyEnE.”

(ThiurvAimozhi, 9-4-9)

 

(I, the servant of the Lord of the nitya sooris,

having delighted fully witnessing Him with my own

twin-eyes, and having rooted out the oldest bad deeds

completely without even their trace remaining,

presented these garlands of words (TiruvAimozhi) as a

delightful nectar to be enjoyed by the devotees.)

 

In the same way SrI Thirumazhisai AzhvAr announces at

the beginning itself in his work, nAnmukan

ThiruvanthAthi:

 

“… anthAthi mElittu aRiviththEn AzhporuLaic

cinthAmal koNmin neer thErnthu.”

 

(nAnmukan ThiruvanthAthi, 1)

 

(I have composed this work revealing the in-depth

principle, which you receive, contemplate on it

without loss, and act on it.)

 

Thus, the Lord does yet another favour to the

sAttvika jIvas by bringing them under the gaze of a

virtuous teacher.

 

(To continue)

dAsan

Anbil S.SrInivAsan

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