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                  Srimate SrivanSatakopa Sri Vedanta Desika Yatindra 
Mahadesikaya nama:

                                     The Ultimate Refuge

One of the habits, which we were told to cultivate as children, is reading the 
newspaper. Not only was it considered important for keeping oneself abreast of 
what was happening in one’s own town and in the wide world outside, it was also 
touted to be a means of developing one’s language and vocabulary. My father 
used to exhort me to read “The Hindu” every day, to improve my knowledge of 
English. Thus the newspaper habit was inculcated in us early in life, so much 
so that it has become an addiction—on the rare days that the daily is not 
delivered due to a holiday, we feel as if the day is rather incomplete. Even 
after the advent of television, with its numerous 24-hour news channels, the 
newspaper has managed to hold its own so far.

People have different ways of reading the newspaper. Some (like my eleven-year 
old son) go straight to the Sports page, working their way backwards. Some 
prefer to be more methodical, beginning with the front page and the headlines 
and plodding patiently through the entire paper. I had a friend with the 
ghoulish habit of glancing at the “Obituary” column first—his justification for 
according priority to that particular page was that it was a “life and death” 
matter. We too do see this column, but in its turn. Somewhat funnily, you find 
the Obituary column tagged on to the Sports page (especially in “The Hindu”), 
indicating perhaps that human life and death represent an unending sport 
–“alagilaa vilayaattu”-- to Emperuman.

We find that people are as different in death, as they are in life. From the 
obituary references, we learn that some people “attained Siva loka praapti”, 
some “slept in Jesus”, some “attained immortality”, while some others just 
“passed away”, depending upon their religious persuasions. When it comes to Sri 
Vaishnavites, we find that there are several variants in use, as far as 
obituary references are concerned. Some say, “Tirunaadu alankaritthaar” (the 
departed soul now adorns the halls of Sri Vaikunttam), and some others, 
“attained the Lord’s lotus feet”. By far, however, the accepted formula appears 
to be “Acharyan tiruvadi adaindaar” (the deceased reached the glorious feet of 
the Preceptor). 

This sets us thinking.  Why should we say that the departed soul attained the 
feet of the Acharya? Is it because we want to set ourselves apart from others 
in death, as in life? (it is the complaint of many a non-Vaishnavite that our 
Sampradayam is exclusive, much like an elite club, with unique precepts and 
practices). Would it not be good enough for the soul to reach the Lord’s lotus 
feet, rather than the Acharya’s? And is there any scriptural authority for 
saying this?

We owe an immense debt to our parents. Even the Shruti tells us to treat our 
parents as living Gods. Such being the case, why don’t we say that the departed 
soul reached its parents’ lotus feet? 

Here, we need to make an important distinction between the role of parents and 
that of the Acharya. Parents are indeed responsible for bringing us into this 
world and providing us with the wherewithal for survival, in this ugly mundane 
jungle filled with predators. However, their support, assistance and aid are 
useful only in this world. It does nothing for us, as far as emancipation is 
concerned. Further, their relationship with us is physical in origin and 
confined to one particular birth, among the countless janmas the soul passes 
through. 

Though one can never belittle the contribution of parents to one’s life, yet 
when one looks at the broader Cosmic canvas, parental or filial relationships 
are as fleeting and ephemeral as those of two pieces of wood floating in the 
broad ocean, coming together due to a quirk of fate for a second, before being 
torn apart again by the buffeting waves (as the Ramayana tells us). Thus, it 
may not be appropriate to describe one as having reached the lotus feet of 
one’s parents, upon one’s release from the mortal coils.

The Acharya, on the other hand, is solely responsible for our spiritual 
welfare. It is he who shows us God, His nature, our own character as individual 
souls, the path to Paradise and what stands as a stumbling block on our way to 
Liberation. It is through him that we adopt an appropriate strategy like Bhakti 
or Prapatti, for ridding ourselves of our mortal shackles. It is he, whom we 
have to thank, for enabling us to reach Paramapadam and enjoy infinite bliss in 
the service of the Lord. It is an accepted tenet that the mediatory services of 
an Acharya are indispensable for God-realisation—“Acharyavan Purusho Veda”. 
Thus, vis-à-vis the birth that parents afford us, which only leads us to more 
and more mundane births, the Janma that the Acharya gives us (by eradicating 
the ignorance entrenched in us, thereby entitling us to emancipation), is 
extremely beneficial. The birth the Acharya bestows on us destroys the 
poisonous seed of Karma, preventing further births—“Janma pradhva
msi janma” as Swami Desikan puts it.

Thus, if we attain Sri Vaikunttam after our sojourn here, it is solely due to 
the Acharya’s munificence and mercy. If we have to be eternally beholden to the 
Acharya, then so has the Lord too. Having taken numerous avataras and failed to 
attract mortals into his fold in any big measure, he takes avataras as 
Acharyas, lives and moves with the sinful populace, bringing them around slowly 
through patient guidance. The Acharya ultimately entrusts their souls to their 
rightful owner—the Lord-- cleansed of all the dirt and grime of Samsara, 
through the unfailing strategy of Prapatti or Surrender. Thus, the Lord has as 
much to thank the Acharya for, as we mortals do.

Being an “Atma Sambhandam”, a special Spiritual Relationship, the tie with our 
Acharya continues much beyond our worldly life and persists even when we ascend 
to Sri Vaikunttam. Due to the glorious nature of the benefits he has conferred 
upon us, we tend to value him as much in Paramapadam, as we do here, perhaps 
more so. And the liberated soul deems it as much a pleasure to perform service 
to the Acharya in the eternal abode, as in this mundane one.

Further, we Vaishnavites value and treasure Acharya Sambandham much more than 
any other relationship. We hold it even higher than that with the Lord. After 
all, just as we know our father only because our mother points him out to us, 
so too, we know God only due to the Acharya’s munificence and mercy. Hence, 
there is hardly anything strange in our considering the Guru’s feet as our sole 
refuge, not only in this world, but also in Sri Vaikunttam. The Acharya is thus 
not only the “Praapakam” (the Facilitator) but also the goal to be attained 
(“Praapyam”). Thus, when we say that someone reached his or her Acharya’s lotus 
feet, we are only recording the soul’s journey to its logical destination.

All this is fine, but is there any authority for saying so? Or is it a 
new-fangled practice that has sprung up during recent times, like so many 
others of its kind?

Allaying our misgivings is Sri Alavandar, who lays down clearly that the 
Acharya’s tiruvadi is as much a refuge to him in this mundane world, as at 
Paramapadam—“atra paratra cha api nityam yadeeya charanou sharanam madeeyam”. 
Recording his debt of gratitude to his grandfather and Praacharya, Sri 
Nathamuni, Sri Alavandar codifies the Vaishnava’s conduct towards his Guru, 
here and elsewhere.  Expanding on this, Swami Desikan tells us that the Acharya 
is a refuge to us in this life, due to his catalytic role--ensuring germination 
of the seeds of Bhakti and Gnaanam in the barren soil of our soul—“Mukte: 
poorva avastthaayaam Gnaana, Bhakti utpaadana mukhena sharanatvam”. And in Sri 
Vaikunttam too, when one recollects the invaluable assistance the Acharya has 
been in one’s ascent to the Lord’s abode, one tends to accord the same exalted 
pedestal to the Acharya, as one has on earth—“praacheena mahopakaara 
saakshaatkaarena visesha pratipatti vishayataya”. The word “api”, which follo
ws the phrase “atra paratra cha”, dispels any lingering doubt as to the 
possibility of the Preceptor forming the liberated soul’s refuge. 

Swami Desikan adduces further scriptural authority in this regard, by quoting 
from the Pancharatra text of Saatvata Tantram—

“Gurureva param Brahma, Gurureva paraa gati:
 Gurureva paraa vidyaa Gurureva paraayanam
Gurureva para: kaamo Gurureva param dhanam
Yasmaat sat upadeshta asou tasmaat gurutaro Guru:”

This beautiful verse tells us that the Acharya is the highest of deities we can 
worship, the safest of refuges we can ever find, the best of all knowledge that 
can ever be acquired, the best of goals we can ever aspire for and the most 
precious of treasures we can hope to find.

The Acharya being both the Goal to be attained and the strategy therefor, is 
borne out by the quote, ”Upaaya upeya bhaavena tam eva sharanam vrajet”.

With all this wealth of scriptural evidence, is it strange that we 
SriVaishnavas consider the Acharya our all, both in this mundane world and in 
Paradise?

And more than anything else, that the departed soul’s ultimate refuge is its 
preceptor’s holy feet, is borne out by the immortal words of the wise Sabhari, 
renowned for her righteous conduct-- “Dharma chaarineem”. Srimad Ramayanam 
tells us that after a long tenure of blissful service to her Acharyas, Sabhari, 
after shedding her mortal coils, attained the sacred feet of her Gurus—

“teshaam icchaami aham gantum sameepam bhaavitaatmanaam
 Muneenaam aashramo yeshaam aham cha parichaarinee”

And when you consider the fact that the Acharya is none other than the Lord 
Himself in human form (“Peetaka aadai Piraanaar Pirama guru aagi vandu”—Sri 
Periyazhwar), there is not much difference between attaining the Lord and the 
Acharya. Hence “Acharyan tiruvadi” is as good as the Lord’s lotus feet. Thus, 
when the individual soul, having performed Prapatti, attains Paramapadam, it is 
the Acharya’s feet that it reaches.

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:
dasan, sadagopan







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