SrI: SrImathE Gopaladesika Maha desikaya namah: Dearest Srivaishnavas, Due to the length of the article, it is a bit longer. please bear with us.. Anything good in it- the credit goes to the author's great article and Swamy's KalyANa guNAs; and any mistake or error- our faults... THE HOLIEST OF THE HOLY A salutation from the humblest of the humble INTRODUCTION Thirukkundanthai Desikan was a very bright star in the Desika Sampradaya Acharya genealogy. From him we trace the Parampara as below SRI GOPALARYA MAHADESIKA (Thirukkudanthai Desikan) SRI VEDANTA RAMANUJA MAHADESIKAN (Vazhuthoor Andavan) SRI SRINIVASA RAMANUJA MAHADESIKAN (Thiruthuraipoondi Andavan) SRI SRINIVASA MAHADESIKAN (Periya Andavan) SRI NARAYANA MAHADESIKAN (Veliyanallur Andavan) SRI SRINIVASA MAHADESIKAN (Poundarikapuram Andavan0 SRI RANGANATHA MAHADESIKAN (Mannarkoil Andavan) SRI SRINIVASA MAHADESIKAN (Vinnatrangarai Andavan) SRI GOPALA DESIKA MAHADESIKAN (Paravakkottai Andavan) Down from Periya Andavan, the Acharyas in this parampara sport the simple nomenclature as a Mahadesikan-contrast with an intermediate name as Ramanuja Yateendra,etc. generally adopted in other paramparas. Sri Paravakkottai Andavan had happily chosen Gopaladesika as his distinctive forth asrama name, because of his special adoration for Thirukkudanthai Desikan (Gopaldesika being his name), because his birth star was Rohini, the same as that of Krishna or Gopala, and because the star of the day on which he took over Sanyasa Asram was Pooradam, the same star at the birth of Thirukkudanthai Desikan. Poorvasrama Born on 17-3-1921(corresponding to Rowdri, Panguni Rohini) he was actually christened as Rajagopala, that being the name of the Mannargudi deity whose annual Jayanti Day fell on that day. His grandfather (Rajagopalacharya) and father (Sri Venkatacharya) were also connected to the Ashram in many ways. Child Rajagopala sustained his mother death at the age of 2. When he was initiated into Bramhopadesam (Upanayanam) at the age of 8, the responsibility of Sraddha rites of his mother fell on his shoulders. One can imagine his respectability even at that small age, from the fact that great highly orthodox Vidwans like Thillayambur Swami (Asthana Vidwan of Ahobila Mutt) and Mannargudi Desikacharya Swami would gladly participate as Brahmanas for these Sraddhas! He learnt Sanskrit, Kavyas, etc. from Sri Prugavazhudan Krishnamacharya; then studied at Sholingur and at Thirupati( Venkateswara College) in the period 1936-1942 approximately. At Tirupati he had known, as his juniors particularly, gentlemen who later became became vidwans of great reputation; e.g. Sri Purisai Swami, Sri N.S. Ramanuja Tatacharya; he had also the companionship of Sri Villivalam Narayanacharya , Sri Melpakkam Swami, Sri Marudur A.R. Krishnamacharya and others. We are touched to recall one or two episodes of that time. Our hero at the age of 20 was admired for great lustre-radiation from his face because of virtues like austerity, personal discipline, supreme vairagya and godliness. The result was that whenever he walked into a company, friends- who were themselves great personages even then-would alert one another with a comment: ?Oh there he comes; He is like Vaisishta and Vamadeva. Better we are cautious in our talk and behaviour?.Even at that time he was so prepossesive in his personal virtues that Sri Goshtipuram Swami ( Sri Sowmya Narayanacharya) would respond to his prostration by a return prostration! This, in spite of an age difference of 40 years. It does credit to the senior Swami?s guna-poorti as well; but it speaks volumes about the stature of our hero even at age 20. Returning to the village, he studied many advanced works from the Thillaiyambur Brothers, who were great masters in Sanskrit, Vedanta and Jyothisha. This is continued for many years during vacations. Our hero had the privilege of Panchasamskara and Bharanyasa sri Poundarikapuram Andavan. His father, discerningly, advised him to go to Mysore to receive complete initiation in all our major four granthas, from the then very famous Abhinava Ranganatha Brahmathantra Parakala Swami. Batches of kalakshepam at graded levels, with dozens of students drawn from all parts of South India were receiving instruction. It was a very fruitful period in his life. Our hero married the daughter of Sri ARu paathi Sinivasacharya, who was mostly at Kumbakonam. The family was equal to our hero?s in every respect. ARupaathi Swami was rightly famous for his achara, anushtana, and scholarship. He was, incidentally related to the Devanarvilagam Swami. His Udaya Upastana Anushtana was admired by all at Kumbakonam, including Mataadhipathi, who wished to meet him and felicitate him but who was disappointed in not being able to-for obvious reasons! Our hero was serving as Sanskrit pundit in schools in Tiruchi District. Fortunately, the Kaveri fertility kept his lifestyle in pristine purity. He had five sons and one daughter. One son named Desikan, devoted himself to organizations swearing by the Hindu Dharma and had to face death in a bomb blast in Madras. The daughter had been given marriage to Swami?s brother-in-law, Sri Venkatacharya. Her son, Sri Srirama Desikan is learned in Sanskrit and Vedanta and promises to tow the traditional lines of his grandfather. While being in service, our hero visited the Asramam regularly. Even in those times he had greatly impressed Sri Madhurantakam Swami, who respected him almost as a compeer, though some twenty years younger. True to his sincerity to our religious discipline, he had once stayed with his devigal to serve in Madhookara kainkarya at the Asramam. When Sri Vinnatrangarai Andavan foresaw his end, with accurate prophetic vision, he had engaged Sri Paravakkottai Swami to take interest in the Asrama parampara, initiated him esoterics, and conferred him the Tridanda and saffron garment and everything else smoothly. As desired by his predecessor, our Swami took to the fourth order at Vinnatrankarai at the Brindavanam of Sri Narayana Mahadesikan(Sri Veliyanallur Andavan). Note that Veliyanallur Andavan enjoys a special honour in the hierarchy. He was a Naishtika Bramachary, when he switched over to the ochre robe. He was the final word in self-denying austerity. He was called viraktinetram of Sri periya Andavan. What is finally more interesting is that he could not- and did not- choose any successor, accept anyone easily as a disciple, and was not interested in popular propagation of the ochre species just in a light hearted vein. His exacting demands on Sri Poundarikapuram Swami, whom he had indeed known long and well enough before conferring the forth Asrama on him would be reminiscent of Thirukkotiyur Nambi trying to the extreme, Ramanuja and Azhvan, before revealing the esoteric significance of Charma sloka mantra. Whether Mantra transmission or transfer of Acharyaka, it is not a trifle to be easily light-heartedly treated to be passed on to a seeker just like that! >From day 1, Sri Gopaladesika Mahadesikan stuck to drastic discipline. It is there in this Asrama all along. Partaking of Madhookara only from Vaiswadeva remnant (that is, from dampati-grihasthas) pursuing the highest grade of sanyasa achara, engaging disciples in Sri Bhashya Kalakshepa, never conferring Samasrayana ? benefit or Bharanyasa indiscriminately, eschewing the proselytization fervour influencing every visitor to whatever Sampradaya persuasion he/she belonged; reforming them in a manner that they will order their lives in a reasonably orthodox fashion, sticking to our ancient scriptures as much as can be even in this advanced Kali age- these are worthy of mention. IN THE SANYAASA ORDER: He lives a simple life; he eats a very simple meal. More fasting days will intersperse in his agenda than in the case of ordinary sanyaasis. But it is not surprising because he has a manner of speaking; he lived strict disciplined style of living as Brahmachari or Grihasta too. When he used to visit places he has never waived the abstention-from-Paraannam. Such a life style might be even incomprehensible to many modern readers unfamiliar with old discipline. The asrama atmosphere is precisely befitting the denotation ?Asrama?. Its very much like the hermitage of the ancient sages we have heard of. This, not withstanding the fact that basic amenities like electricity, fan etc. have been introduced out of necessity; yes, we disciples and visitors cannot afford to go without them! A small pond, with non-metal supports at the steps to help the Acharya to cling to for the exclusive use of the Acharya for total immersion bath that is a must for that (sanyasa) order. Ever since he took over Sanyasa order, he depends only on walking, to reach any place. Therefore, he has denied himself the Archaanubava which he cherishes most. Without any fear of contradiction or an impression that the statement is an exaggeration, his love for Archa, his attachment to our shrines, his love for Azhvars? works are all so very deep that he has had complete satisfaction in terms of Kshetratana even in the Poorvasrama having fulfilled Badrikasrama pilgrimage too. He loves the traditional festivals, the captivating charm that the Lord sports etc. but then on that score, he can simply not be walking to various shrines in these days of fall in standards of orthodoxy. Readers would appreciate, in this context, that our acharya revels-rightly so-in the opportunity for Acharya seva and acceptance of Divyadesa-honour when Sri Malola camps at the Dasavataram shrine. Especially at the present day he has suffered in health and finds it difficult to walk. He feels crippled and denied the pleasure of attendance at the festivities at the Sri Desikan Sannidhi, in East Uttara Street, which shrine that ashrama maintains. in the recent October festivity of the Tercentenary of Thirukkudanthai Desikan, he preferred camp for four days in the Ahobila Mutt a few yards off, so that the walking strain could be minimized. But the all this has been the order prescribed by pristine precedent of his revered predecessors. Disciples staying locally cherish the participation in the morning Abhigamana, Saathumurai Teertha-prasada, then a daily kalakshepam for almost an hour and a half. From noon Madhyanhika bath,etc. till about 4.30p.m he has private existence. Thereafter till about 6p.m. and later, if possible from 8 to 10 p.m. he is available for the public to pay homage to respectfully consult etc. Pancha samskara and Bharanyasa are not mere rituals in his mind; they are perfecting reforms on the soul and body. They are therefore, administered only after elaborate preliminary purifications, long instructions and very simple explanations that he takes pains to deliver. It is all one-to-one communication. Disciples, if they really cherish to have these self-purification practices, have to rise to and live upto certain standards. The Andavan insists on our sticking to Sikha (tuft); regular performance of Sandhyavandana and observance of elementary principles of orthodoxy. One cannot lightly retort:? How can we live upto such demanding expectations these days?? Because, discerning disciples living even in foreign coumtries come, get away to live as he advises. It is faith that is needed. And that faith he himself inspires. Readers would appreciate his approach if a particular incident is touched upon. An Andhra IAS officer who had once come to Srirangam on an official assignment heard of our Acharya living like a beacon-light; the officer wanted to pay homage to the Andavan and have prapatti performed, he having heard of it. He indeed did not have a clear perceptions but he had an urge. I will briefly construct the dialogue as one having been a witness to it and having functioned as an interpreter. Purely accidentally though. Seeker : ?I am fed up with life. I have not married. Family problems are torturing me. I will prefer to have Prapatti. I have got that faith. Andavan : It is all right. But you cannot simply have Prapatti like that. For performing Prapatti on your behalf, I should ensure that your life style is to some extent God-abiding; you should have Sikha. Seeker: I shall. Andavan : Do you perform Sandhyavandana? Seeker; Sorry, but I worship Gayatri Devi? Andavan : Sandhyavandana is the only way of worship of Gayatri. Perhaps you have not done all these years. Seeker; I shall now start. Andavan: you can read Sanskrit? Here is the book. Today itself I will ask my helper to instruct you. You start it now. Sport a Sikha(tuft). Seeker: I shall do so. Andavan: you will first hace Pancha samskara. You should then do Gayatri Japam amd Ashtakshara Japam. A few days later we can have Prapatti but then, there is one more hitch. You are going to surrender to Lord Sriman Narayanan. Thereafter you ought to live a life of a chaste wife (to Him). That is, you have only one God. You should abjure the erstwhile habit of praying and worshipping scores of deities. The essence of Saranagathi would be lost if you do not change your life in this respect. Would your relatives ? brothers etc., co-exist with you? Could you order your life away from them? These are easy and essential; but you should also feel so. Seeker: Already I am having great devotion for Lord Vishnu. I shall behave well. I am greatly dejected and frustrated. Can you not kindly perform it in a day or two? Andavan: No great urgency. Turn a new leaf. I will surely help you. But you ought to satisfy me. Whether the seeker had his way or not is a different matter. The dialogue had already continued for over two hours. I could not really satisfy myself with regard to the purpose of my own visit! Andavan did not budge an inch; at the same time he did not dismiss the seeker away. My purpose in narrating the episode in some detail is to indicate that Srimad Andavan was really earnest in helping a soul; only he could not compromise, his demands were also not impossible of fulfillment. It was not a real Apat (danger imminence); there was no question of a real emergency. It could not be designated as seeking Arta Prapatti. At the same time, Sri Andavan?s condescension to spare so much of his precious time pained me. Hence I ventured to intervene in Tamil: Should Srimad Andavan endeavour so much in the case of starter (beginner)? Perhaps he would prove a non-starter. Somehow he has got the feeling that Prapatti will solve his family problems. And he has heard of the kindliness of the Acharya; he has to be taught the elements of our Sampradayam, sicne he is not a Srivaishnava?? Do you know what the reply was? ?He has come with a confidence. I have tried to help him. If he turns a new leaf I will have the satisfaction of having a soul from the Samsara cycle. Who knows? He may agree to fulfill my requirements.? I really felt thrilled to witness this kind of approach. It is not as though he is cold to real piety; nor even that he would help only established disciples, performing Prapatti in absentia to their grand children and great grand children even. He is all kindness; he will perform Prapatti to the deserving and yearning souls, whoever they may be; only they ought to earn for it! This recalls to me another phenomenon. Everyday visitors come; they take so much of his time, it is not that they are all his disciples. In fact a large majority are NOT. Yet he makes no discrimination. He makes kind enquiries; grants suitable advice; offers consolation; even enquires as to how they are going to please Antharyami (i.e. where they are going to eat). If the reply is not re-assuring, he unhesitatingly treats the visitor to lunch in the Asramam. In the manner of courteous dialogue, he not only equals, but even excels his own hero, Sri Ramabhadra! It is perhaps only in this that he simulates the courtesies of a householder! Readers are aware of the circumstances under which the Asramam is making headway. May be the financial strength is enormously better now than when he took over 20 years ago. Even today he sometimes recalls how his predecessors used to keep one or two currency notes in some wall crèche or in a Sri Bhashya text. Another would have even hesitated to take over. He himself knew it. In the manner of Sri Devanavilagam Azhagiyasingar, once counseling caution to Sri Kannan Swami in regard to the ascent to the Asrama seat, the latter (Thirukkudanthai Andavan) being well aware of financial straits in which this Asramam was, lightly suggested it appears to Swami to ponder. As an alternative and as a good encouragement, he told our Swami: In fact you have a good reputation, and rightly so, as a occupant, your services in this regard would not be available to the public at large. In that way I have regrets. ? Of course, our Swami had no two thoughts, thankfully so! This takes me incidentally to another aspect: Sri Andavan would be acclaimed as a Ramayana expositor par excellence. When he delivers lectures on Puranic themes, especially his familiarity with highly intricate issues, recondite literary sources, subtle matters of dharmic impact and eminently enjoyable interpretations and highly impressive and impactful delivery are all evident. For particular example, his discourses on Yathiraja Sapthathi, Gopala Vimsathi and Padhukasahasram could be cited . As evidence of material available in print, please refer to his recent book on Ramayana (Ramapiranai karpOm) released on the occasion of the SathAbhishekam function (the second issue upto Padhuka Pattabhishekam is also released ) It is a treasure for Ramayana lovers. It is therefore no exaggeration to state that what we gained for the Ashramam and for our Sampradayam did really entail a loss to the larger public world of Purana listening. True the disciples are, in recent times, witnessing the monetary improvement of the Ashramam. Sri Andavan is not very happy; he feels all that would cast a strain on the management and might create problems. The disciples well-meaningly take the importance of finance in these days, the Acharya prefers to depend on Bhagavth Sankaplam! ?SaraNyan will take care. He knows what is best. Things will turn out well. I have faith.? This is his usual refrain. This does not make him miserly. When it comes to honoring Vedic pandits and Vedantha Vidwans,. He becomes lavishingly generous. The impact of His Holiness Sri Mukkoor Azhagiya Singar in this respect of courteousness is palpable. The world knows that Sri Desika probably designated Sri Poundarikapuram Andavan Ashramam for carrying on the torch of the Rahasya works, their propagation, their publication in print as the right heir, so to say. From the 1950s, till date, four volumes have come out all of them encompass the magum opus Srimad Rahasyathrayasaram and the assorted Rahasyas called SillaRai Rahasyas with a few other Manipraval works. Some have seen second and third editions. What a lot of interest Sri Andavan has shown in every minutest aspect of the editions is to be learnt to be believed! When the work is taken up, he somehow will provide fund. When it is out he rejoices; to discerning seekers he liberally gifts copies. Some of these phenomena may rightly or wrongly give a rosy picture of the financial stability of the establishment! Be it so! Now Desika sthOthrams are now being published with rarest commentaries written by Vidwans on yesteryears which would otherwise have become lost to us... Acharya Bhakti is rightly very much emphasized by Sri Desika. We have, by dint of our good deeds over many births, so to say, an Acharya of incomparable stature. Some particular great personage truly described our Acharya as ?God walking in our midst.?. A reference to this phrase is unpalatable to Srimad Andavan, because he spurns hyperboles. But fact is a fact. Think of Him; repeat his Thaniyan sloka or vakya; do so before you begin any Sankalpa; before any auspicious deed; before you begin to rise and walk from bed; before you start an act; before you begin a deal; before you begin ThiruArAdhanam. Now I shall conclude with the invocation verse (Thaniyan) and explain the content: Srivaasa Ranga Parakaala Munitrayaapta Lakshmaatma Rakshana Yathitva Yugaagamaantham / Achaarya Bhakthi Pari pootham Anargha Seelam Gopaala Desika Munim Gurum Aasrayaamaha // MEANING: Srivaasa Lakshmana aatmaraksha: From one Srinivasa Mahadesikan namely Poundarikapuram Andavan, both Samasryana that is the symbol of Vaishnavism and soul?s protection (Bharanyasa) were received. Srivasa taitiva- From another Srinivasa Mahadesikan, namely Sri Vinnarrankari Andavan Sanyaas initiation, emblems etc.. were received. Rangaparakala Yugagamaantham- From Abhinava Rangantha Parakala Swami, Ubhaya Vedantha knowledge was secured. Munitrayaapta- Thus all were received from a triad of Sanyaasis- yet another munitraya. Acharya bhakti paripootham- Sanctified he is already; he is further sanctified so to say by the deep devotion he cherishes for his Acharyas. Anarghaseelam- His character, his life style, his approach, all are exemplary. They are free from any stigma. Gopaladesikamunim GurumAsrayaamaha: - We have resorted to such a GREAT Acharya namely, SRI GOPALADESIKA MAHDESIKAN- Sanyasi Saarvabhouma. We have clung to Him. May we ever be His! That way is assured of our salvation! Srimathe Gopaladesika Mahadesikaya namah: Acharyan ThiruvadigaLE SaraNam [we have merely reproduced the article.. anything good is due to the great article written by the author. Any mistake or errors ?is due to our wrong typing or lack of understanding. ] namo narayana Srimad Andavan Thiruvadi __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com ------------------------ Yahoo! Groups Sponsor --------------------~--> Has someone you know been affected by illness or disease? 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