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AdiyAen RAmanuja DAdan,

Adiyaen would like to add the following instance.  These were mentioned by Sri U Ve Vellukudi Krishnan Swani in his UpanyAsam on Guruparamparai.

Instance 1 - Thirukachi Nambi and Deva PerumAl

All of us are aware of Thirukachi Nambi.  On a daily basis, he used to walk from Poovirunthavalli (Poonamalli) to Kanchipuram (Distance - About 60 Kms) to peform Alavatta Kainkaryam to Deva PerumAl and Deva PerumAl used to speak with Thirukachi Nambi.  Swami Ramanuja got the answers for his 6 questions, from Deva PerumAl, through Thirukachi Nambi.  This was later called Deva PerumAl arulichaidha - Aru VArthai.  

One day Thirukachi Nambi enquired with Deva PerumAl, on account of the Alavatta Kainkaryam performed him, whether he will get Moksham.  Deva PerumAl replied that "VEsinatharkum Paesinartharkum Seriyaaka Ayiduthu" (i.e) in return for the Alavatta Kainkaryam performed by you, I spoke to you.  Further, Deva PerumAl informed Thirukachi Nambi that  there is no relationship between the Alavatta Kainkaryam and Moksham, and without Acharya Sambandham, Moksham will not be granted.

After this Thirukachi Nambi became a disciple of ThirukOshtiyur Nambi and attained Moksham.

Thirukuruhur Sadagopa RAmanuja DAsan

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[Oppiliappan] Acharya vaibhavam - 31- Acharya sambandham is essential for us...





SrI:
SrImathE Gopaladesika mahadesikaya nama:

Dearest all,

Let us enjoy the importance of Acharya, connection to
an Acharya, and the matchless benefit conferred on an
individual by the Acharya. [Sri Muralidhar Rangaswamy
shares his wonderful article on Acharya’s glories
herein] In Sanskrit, the term Guru means one who
dispels darkness. The Gautama Dharma Sootra eloquently
expounds on the greatness of an Acharya as “Achaarya
shrEShto gurunaam” (An Acharya is foremost among one’s
gurus). The Srivaishnava tradition is known as
Satsampradayam on account of an unbroken chain of
Acharyas from our present day Acharyas all the way to
Lord Narayana, who is revered as the first Acharya. As
a result successive Acharyas in this chain are known
as Sadhaacharyas. Next it is helpful to address the
question, who is qualified to serve as an Acharya. An
Acharya is one who blesses an individual with the
following three functions:

1) Provides instruction of Tattva (that which is known
- Lord Narayana is the Supreme Being), Hita (that
which must be performed for upliftment - Unconditional
total surrender to the lotus Feet of Lord Narayana)
and Purushaartha (that which is the ultimate goal -
Service to the Lord and His Bhagavatas)
2) Administers the rite of samaashrayanam [details
will be in another post]
3) Performs the rite of BharasamarpaNam, equivalently
known as SharaNagati or Prapatti [more on this sweet
subject later]

The importance of Acharya Sambandha (relationship) can
be understood from the lives of Pundarika and
Kshatrabandhu. The former was an extremely devout
Brahmin, who engaged in tireless worship of Lord
Narayana through the rituals enjoined in the Vedas.
However, even he was unable to secure the ultimate
purushaartha of Moksha (liberation) resulting in
eternal service for the Divine Couple. He was at a
loss to understand why after performing all the
prescribed rites in the scriptures, he was denied the
ultimate benefit of Moksha. At this juncture, sage
Narada appeared before him and initiated him in the
sacred ashtakshara Mantra as a result of which
Pundarikaksha gained Moksha.

Kshatrabandhu was an extremely cruel robber, whose
livelihood depended on looting people that dared to
cross a forest, which was his domain. One day, the
seven sages happened to pass by. As per his usual
practice, Kshatrabandhu decided to relieve them of
their valuables. However, the sages stopped him and
enquired the reason for his thieving. Kshatrabandhu
replied “I have a family that needs to be supported.
Having no other means of livelihood, I am forced to
lead the life of a robber.” The sages exhorted “Your
family survives on account of your loot. However,
please find out from them if they will partake of the
Karma (sins) arising from your deeds.” To his
astonishment and dismay, Kshatrabandhu discovered that
his family did not want to have anything to do with
the Karma arising from his deeds. Realizing the folly
of his ways, Kshatrabandhu fell at the feet of the
Sages and reformed himself to ultimately secure the
grace of Lord Narayana. .

Vedam waxes eloquent in its exposition of Acharya
Sambandha. For example, the Chandogya Upanishad states
“AchaaryADdhaIva vidhyaa vidhithaa saadhishtam
praapath” (Meaning: Vidya gained through the Acharya
alone would lead one to the ultimate good) in the
conversation between Satyakama Jabala to his Guru
Gautama. Another instance cited in the Chandogya
Upanishad is that of Upakosala, initiated into the
Vedic Truths by the sacred fires was commanded by the
very fires to receive knowledge of Archiraadhi gathi
and others from an Acharya “Acharyasthu thE gathim
vaktha”. The Taittriya Upanishad declares “Acharya
dhEvo Bhava” (meaning: One’s Acharya must be revered
like God). Not satisfied with this, Vedas transformed
itself into the Ramayana to illustrate the greatness
of Acharya Sambandha. First, it may be seen that Lord
Rama’s impeccable conduct leading to his glorification
as DharmO vigrahavan was a product of Acharya
Sambandha with Sage Vashishta, who was famous for his
exemplary jnaana, Bhakti, vairaagya, and austere
practices in strict adherence to Shastraic principles.

Again, the greatness of the Acharyas becomes evident
from the Ramayana while Lord Rama departs to the
forest. Specifically while setting out, Lord Rama
selected the Padhukas on his own accord to accompany
him. It must be remembered that Seetha had to submit
impassioned appeals and convincing arguments for the
Lord to permit her to accompany him to the forest,
while Lakshmana performed SharaNagati (surrender) at
the Lotus Feet of Lord Rama for the same purpose. The
inner meaning underlying this incident becomes evident
by noting the equivalence between the Padhukas and
Shatari Soori/Swami NammAzhwar (and Sadhaacharyas in
his line) as discussed by Swami Desikan in ten
delectable verses of the SamAkhya Paddhati of the
Padhuka Sahasram. Swami NammAzhwar is recognized in
the Srivaishnava tradition as the Prapanna Jana
Kootasthar (Founding father of the Prapanna clan).
Therefore, even pre-eminent personages like Seetha and
Lakshmana could beget Sambandha with Lord Rama only on
account of the Padhukas (Acharya Sambandha).

The twin Padhukas which adorn the Lord's lotus feet
are the object of adoration of the Vedas, the
Itihasas, and several Puranaas. These Padhukas are
respectfully saluted by Devas such as Brahma, Rudra,
and Indra who seek elevation in status and in turn the
Padhukas grant them the desired benefit. However, the
greatest boon of Moksha resulting in eternal Kaimkarya
(service) for the Divine Couple at their behest and
for their pleasure is unfailingly granted by the
Padhukas to desirous Prapannas.

Thus Acharyas are the Lord’s Padhukas.. One such
magnificent Acharyan is asmadhAchAryan His Holiness
Srimad PaRavakkOttai Andavan Sri Gopaladesika
Mahadesikan Swami.. Swami's 25th anniversary of
Sanyaasa Ashramam [peetArOhaNam] falls on March 14th.

These posts are to commemorate this divine great
occasion and as a token of our gratitude to Swami's
limitless dayA on us.

asmadhAchArya paryanthAm vandhE GuruparamparAm
Regards
Namo Narayana
dasan

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