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Oppiliappan List Archive: Message 00210 Jul 2005

 
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SrI:

Dear AaasthikAs :

I am glad to share with you a note from
Sri Murlaidhar Rangaswamy on
the Vaibhavam of our AchAryAs
and Sath SampradhAyam .
I am sure you will enjoy his posting
as much as I did .

V.Sadagopan
----- Original Message ----- 
From: "Rangaswamy Muralidhar Civ AFRL/SNHE"
<Muralidhar.Rangaswamy@xxxxxxxxxxxxxx>
To: "'sgopan'" <sgopan@xxxxxxxxxxxx>
Sent: Friday, July 29, 2005 7:15 AM
Subject: RE: Thiruvaheendhrapuram AchArya (MahA Mantapa Kaimkaryam) /Sri
Kainkarya Sabha 's commendable efforts.

 Sri:

 SrimatE Gopaladesika MahadesikAya Namaha,

 Dear Sriman Sadagopan Swamin,

 Thanks a lot for your beautiful note highlighting the glory of Acharyas
replete with veda PramaNams.
 Please permit adiyen to submit the following.

 The Taittriya Upanishad glorifies Acharyas as "Acharya dhEvO Bhava" (One's
Acharya must be revered like God-Sriman Narayana). The Prashna Upanishad
salutes the glory of Acharyas through 6 disciples paying homage to Pippalada
"thvam hi na: pithA yOasmAkam avidhyAyA: param param thArayasi" (You are our
father who makes us cross the ocean of avidhya).

The ChandOgya Upanishad highlights the glory of Acharyas in 3 places: First
through the declaration of Satyakama Jabala to his Guru Gautama AcharyA :
Ddhaiva vidhyA vidhithA sAdhiShtam prApath" (Knowledge gained from an
Acharya alone will lead one to the ultimate good). The next instance is
through the injunction to Upakosala, who had mastered the nuances of Agni
upasanam. The three sacred fires (gArhapathyam, AhavanIyam, and
dhakshiNAgni) offer the instruction "AchAryasthu thE gatim vaktha" (Be
instructed in ArchirAdhi margam through an Acharya). Finally, the ChandOgya
Upanishad highlights the compassionate role of an Acharya in redeeming
baddha jivans through the anecdote of the plight of a Gandharapurusha lost
in a forest and relieved of his belongings by robbers: "thasya yaThA
aBhinahanam pramuchya prabhUyAth yEthAm dhisham ganDhArA yEthAm dhisham
vrajEthi sa grAmAth grAmam prucChan paNdithO mEDhAvI ganDhArAnEva
upasamadhyEtha yEvamEva iha AcharyavAn puruShO vEdha" (Just as someone would
free his blind folding bondage and tell him The Gandhara country is in this
direction. Follow this path and reach there, and then just as this person
being clever and wise reaches the Gandhara country by enquiring from village
to village, a person who begets an Acharya realizes Brahman-Lord Narayana.
He attains Brahman as soon as he is released from the body. The delay is
only as long as he does not get freed from the body. This salutation is
perhaps the most compelling Upanishadic endorsement of the doctrine of
SharaNagati, fundamental to Bhagavad Ramanuja Darshanam as practised by
Swami Nigamantha Mahadesikan. The plight of the blind folded Gandhara
Purusha lost in the forest and  relieved of his belongings by robbers
eloquently mirrors the plight of a baddha jivan inextricably bound to
Samsara by the rope of karma as result of which the baddha jivan is caught
in a seemingly interminable cycle of births and deaths with no hope of
redemption whatsoever. Upon acquiring Acharya Sambandham and receiving
upadesham from a compassionate Acharya about Artha Panchakam (jivatma
swaroopam, paramatma swaroopam, upAyam-SharaNagati, Phala swaroopam, and
Phala virODhi swaroopam), the baddha jivan performs SharaNagati at the Feet
of the Acharyan, as a result of which the jivan becomes a Muktha and is
assured of attaining permanent residence in Sri Vaikuntam at the end of its
bodily existence.

 Thanks again for your wonderful note which caused the additional
reflections.

 Namo Narayana,

 SriMuralidhara Dasan





 
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