SrI:
Dear Swamy Desika BhakthAs :
Today we will cover
five more Sahasra Naamams
relating to the ChillaRai
Rahasyam of SampradhAya
Parisuddhi . The detailed
commentary on SampradhAya
Parisuddhi is available at :
Chillarai RahasyangaL (
NaamAs 724-728)
******************************************************
(724) KalpAdhi NigamAntha
pravartakA--vadhruthikshamAya nama:
(Meaning): Salutations to Swamy Desikan
, who had the scholarship
to establish firmly the AchAryAs ,
who were engaged in the propagation of
the VedAntha sampradhAyam at the
beginning of Kali Yugam .
Our VisishtAdhviatha
SiddhAntham is timeless. Sages VyAsa , BhOdhAyana
were the initial AchAryAs
, who instructed us ( PravatakAs) on the VedAnthic
doctrines and their
meanings . They were followed by Dankar (Brahma Nandhi)
,
DhramidAcchAryar et al .
When the Kali Yugam started ( 43rd Day after the
birth
of kali yugam ) , Swamy
NammAzhwAr became the Pravarthakar . From Him
our NigamAntha Pravaraka
paramparai started in Kali Yugam .
(725)
SaThakOpAchArya bhAva sTApanaika vichakshaNAya nama:
(Meaning) : Salutations to Swamy
Desikan , who was skilled in establishing
Swamy NammAzhwAr as the First AchAryan
for us in Kali Yugam
from a Paramapara that reaches all the
way up to Sriman NaarAyaNa .
Madhura Kavi AzhwAr was the sishyar of
Swamy NammAzhwAr , when
latter's avathAram took place at
AzhwAr Thirunagari . After a few centuries ,
Swamy NammAzhwAr became the AchAryan
for Swamy Naatha Muni
in two ways : (1) Swamy Naatha
Muni had links to Madhura Kavi through
His sishya Paramaprai ( Paraankusa
Daasar , who initiated Swamy
Naatha Muni in to KaNNinuNN
SiRutthAmpu Dhivya
Prabhandham
for latte rto gain siddhi) and (2)
Swamy NammAzhwAr
appearing directly
before Swamy Naathamuni to initiate
him into Yoga Rahasyam
and
Dhivya Prabhandhams (Tamizh MaRaikaL) .
Additional comments on
the establishment of
Swamy NaamAzhwAr as the AchAryar for us all
is covered under the 518th Desika
Sahasra Naamam.
(726) anukoolAchArya
vamsya vidhyAdhAna supAthravidhE nama:
(Meaning ) : Salutations to Swamy
Desikan , who clearly understood
that the anukoola Purushars
are appropriate
authorities for
the transmission of Brahma VidhyA (
VidhyA dhAnam) .
Swamy AlavanthAr is the grandson of
Swamy Naatha Muni.
If Swamy Naatha Muni had chosen to
initiate his grandson ,
he would have become the direct
AchAryan for Swamy AlavanthAr.
Swamy Naatha Muni asked instead his
direct sishyar , UyyakkoNDAr
to be his grandson's and said : "
When my grandson develops a ruchi (taste)
for VedAntham , then , instrcut him and
accept him as your sishyan" .
Swamy Desikan explains the two resons
why Swamy Naatha Muni did not
initiate his grandson directly during
his life time : (1) When a sishyan recieves
initation from an AchAryan , he is
obligated to initiate the son or grandson of
the AchAryan , who become fit persons
to recieve VedAntha VidhyA through
this route . Swamy Naatha Munihad this
practise in mind , when he asked
UyyakkoNDAr
to initiate his
grandson . Jn~Ana Santhathi is protected
this way . Further ,
the son or the grandson
of the AchAryan should not
look down on
the AchAryan's sishyan
as an insignificant one ;
(2) The adhikAri
( Swamy
AlavanthAr in this case ) should be ready to recieve
the UpadEsam . They should be
anukoolars to recieve the UpadEsam .
If they are disinterested ,
UpadEsam should not take place . There was
a time , when AlavanthAr had no special
desire for learning about
the VedAntham . Therefore , Swamy
Naathamuni did not initiate
his grandson directly
.
(727)
Mukhya-pradhAnAcharyathva sTApanaika vichakshaNAya
nama:
(Meaning ): Salutations to Swamy
Desikan , who had the intellectual
rigor to establish that the most
important criteria in vidhyA grahaNam
is the unique qualifications of the
AchAryan , who instructs a sishyan
on the cardinal doctrines and their
meanings of our SampradhAyam .
Such an AchAryan
becomes then the Mukhya
or PradhAna AchAryan
for the Sishyan
.
For some sishyAs , they recieve all the
instructions on the Rahasyams
and VedAnthArTams from a single
AchAryan . Example is
Swamy Desikan
who recieved all his training from his
uncle , Swamy AppuLLAr alone .
For AchArya RaamAnujA , there were 5
AchAryAs , who initiated him
on different VedAnthic aspects.
Question may arise as to who among
the multiple AchAryAs (as in the case
of Sri RaamAnujA ) is the Mukhya
AchArya (PradhAna AchAryan) . One
who instruct the sishyan on
Moksha UpAyam , ManthrArTams
and clear doubts on one's Svaroopam
and thereby develops the ruchi for
Moksham is the
MukyAchAryan .
Periya Nampi in this context is the
PradhAnAcharyan .
Those who clear the doubts on the
Manthrams or instruct a sishyan
on the angams of say , Prapatthi
, are apradhAna AchAryan ( ThuNai
AchAryan) . Both the
PradhAna and apradhAna AchAryans
should be equally respected in our
sadh-sampradhAyam .
(728) Srimadh
RAmAnujAchArya SampradhAya virOdhagnE nama:
( Meaning) : Salutations to Swamy
Desikan , who removed the virOdhams
among Sishya SampradhAyams of
those , who belong to the RaamAnuja
AchArya Paramparai
.
Our AchArya Paramparai is the
same upto AchArya RaamAnujA .
After his time , the SampradhAyams
spread in to different branches
through the sishya paramparai of
AchArya RaamAnujA . Even if they
grew as seperate branches , there is no
disagreement in the key matters
of the SampradhAyam .It is however
possible that there are some
differences in intrepreting the meaning
of Rahasyams as a result of
different padha anvayam . There will be
abhiprAya VidhyAsams in these
areas
but not in mukhya
vishayams .
Srimath Azhagiya Singar ThiruvadigaLE
SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri
Sadagopan
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