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- Subject: SRS 3.33 d/ 06/10/02
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Sun, 09 Jun 2002 15:49:48 +0000
- Bcc:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.03 / ISSUE # 33 dated 10th June 2002
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Dear Bhagavatas:
IN THIS ISSUE
1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM) - ? Part 9:
Prakrutam Achaarya (Verses 4 and 5)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 12 (Translation by Anbil Ramaswamy)
We have so far presented in the form of catechism, 50 questions raised and
answered by H.H. In this Issue, we present Questions 51, 52 and 53 posed in
a lighter vein and answered by the H.H. with his characteristic humor.
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Qn.51. Do you know that among Devas, there was one who never nodded his head
while hearing the Saama Gaanam sung in praise of the Lord? Who is that and
why?
Qn.52: Do you know the secret why Lakshmi, the Goddess of wealth keeps the
poor Brahmins ?below the poverty line? always?
Qn.53.Do you know that there were ?Rathas? other than ?Dasa Ratha?, father
of Sri Rama?
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Copies of the book can be had from anyone of the following: - -
1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)
2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar,
Chennai 600 090 (Phone: 490 0327)
3. Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006
(Phone: 434 438)
4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,
New Delhi 110 064 (Phone:5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet,
Bangalore 560 018 (Phone: 6511056)
6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion
East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017
(Phone: 8280949).
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 12 (74 to 76)
(Anbil Ramaswamy)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 9
(Prasnam 21 to 25)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of
India)
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EDITOR?S NOTE:
The ?Yaksha Prasnam? is an important topic in which very many
esoteric truths are discussed in a conversation between Dharma in the form
of a Yaksha and Dharma ? putra -Yudishtira. Though Yaksha?s questions and
Yudishtira?s replies may appear, on the face of it, simple and commonplace,
there is deeper philosophical significance beneath them. There are about 125
Questions and Answers that reveal these in a subtle manner but with deep
undercurrent of practical wisdom. The author who has done intense research
on the subject brings to light these aspects in simple, clear and
understandable English, for our benefit)
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5. DESIKAMRUTHAM ?
SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM?-Part 10
The Peerless Preceptor ? Part 10
Sri Sadagopan Iyengar Swami from Coimbatore
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peruse the "Regular Issues" archived in the ?Files? Section and view the
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for Volume 1 (Issues 1 to 27)
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol2-index.html
for Volume 2 (Issues 1 to 15):
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol3-index.html
for Volume 3 (Issues 1 to Current):
(Not the individual postings allowed for encouraging "Reader
participation").
We are sure that you will be convinced of the quality of the contents.
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Tell your friends to join by sending an email to ?
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IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
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1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM) - ? Part 9:
Prakrutam Achaarya (Verses 4 and 5)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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Samaashrayanam / Bharanyaasa: (Srivaishnavite sacraments and Nyaasa)
Sacramented was he by the epitome of austerity
Disciplined his life to absolute scriptural conformity
With the preceptors of yore had he great parity
Beseech we the holy feet of Gopala Deshika, the epitome of divinity ? 4
When Sri Rajagopalan was just 12 years old, he had his Samashrayanam and
Bharanyaasam done by the Great Poundarikapuram Andavan, Sri Srinivasa Maha
Deshikan himself who was considered an epitome of austerity. Rajagopalan
lived such a pure and disciplined life in strict conformity with Sri
Vaishnava tradition as to win the awe and regard of the learned
Srivaishnavas of Thillaiambur. Even at a tender age he had given up all
sorts of anaachaaram and would do nothing unorthodox. He led a scriptural
life and would not even partake food outside (paraannam).
The Preceptors of yore, Swamy is compared to in this verse are Sage Vasishta
and Vaamadeva. Rajagopalan?s mother had left for the heavens when he was
only 2 years old and his two aunts had come from Thillaiambur to look after
the child. Having lost the mother at a tender age, child Rajagopalan had to
perform the mother?s annual Sraaddha. He did this with a great deal of
nishta and discipline. The pious and great Vaishnavas like Thillaiambur
Venkatacharya Swamy, Koil Peruhavaazhndaan Deshikacharya Swamy, Ghanapati
Sharakottaithatha would accept ?Nimantranam? to the shraaddhams he
performed. They regarded him as another VASISHTA and would not do or say
anything unorthodox during the Sraaddha.
Owing to his Anushtaanam and discipline, even his colleagues, on his sight
would make a remark ?Oh! Here comes the sage Vasishta! We need to be
cautious in our talk and behaviour?. Even at the age of twenty, Sriman
Rajagopalan was so rich in personal virtues that Sri Sowmyanarayana Swamy
(Goshtipuram Swamy) in spite of being 40 years senior, would respond to his
prostration with a return prostration or ?Prathivandanam?.
His quality of being the incarnation of the quintessence of divinity in
human form is being upheld in this verse.
Grantha-Chatushtaya-Kaalakshepa: (Study of the scriptural quartet)
To his paternal wish he did accede
To study the scriptural quartet he did proceed
Coupled himself to the fold of Parakaala with delight indeed
Beseech we the holy feet of Gopala Deshika, the embodiment of disciple
decorum ? 5
Rajagopalan?s father had come to Thirunarayanapuram to participate in the
annual Vairamudi utsavam of Lord Sampath Kumara. Before leaving he came to
Mysore to pay homage at the feet of Srimath Abhinava Ranganatha
Brahmatantra-Swatantra Parakaala Maha Deshikan, the then Achaarya of
Parakaala Matham. His Holiness?s wisdom and austerity knew no bounds. Sriman
Rajagopalan?s father was greatly amazed at the sight of Sri Lakshmi
Hayagriva vaibhavam and this Achaarya?s resplendence with austerity, Brahma
tejas, and immense knowledge and wished his son to study at this Swamy?s
feet.
Two days before Rajagopalan?s father attained the lotus feet of the Lord, he
advised his son not to join any employment yet and asked him to perform
Vedaanta Kalakshepam at the feet of the Jeeyar of Parakaala Matham. An
obedient son that he was, he acceded to his paternal wish and Sri
Rajagopalan proceeded to Mysore in the later half of 1942 in Simha maasam,
to study the scriptural quartet or Grantha-Chatushtaya under Srimath
Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Swami.
Sri Rajagopalan with great delight coupled himself into the shishya vrundam
of Srimath Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Swamy, who
welcomed him with affection. Here Sri Rajagopalan studied scriptures like
Sribhashyam, Srimath Rahasyatrayasaaram, Sri Gitabhashyam, Sri Bhagavad
Vishayam and others with great ardor and strictly as per sampradaayam.
Sriman Rajagopala shone as an embodiment of disciple decorum or shishya
lakshanam. This quality of Swamy being a disciple perfect is lauded in this
verse.
(To Continue)
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 12 (Translation by Anbil Ramaswamy)
------------------------------------------------------------------------
Qn.51. Do you know that among Devas, there was one who never nodded his head
while hearing the Saama Gaanam sung in praise of the Lord? Who is that and
why?
Answer: (Page 98 of the book)
When the story of Ramayana was sung by Lava and Kucha, not only Sri Rama but
also the entire citizenry of Ayodhya were literally mesmerized by the
melody.
H.H. humorously remarks that there are two ways in which people nod their
heads while listening to Kalakshepams. Sideways nodding might indicate that
the listener is totally engrossed in the listening. The other one is nodding
back and forth indicating that the listener is lulled to fall asleep! The
Ayodhya people belonged to the first category.
In this connection, H.H. observed that one soul in VaikunTam never nodded
his head either way when the celestials sang the sweet Samans. That was
Adiseshan, the serpent couch of the Lord. What would happen if he were to
nod? If he nods, the whole worlds would tumble down because as per the
Scriptures, he is said to support the worlds on his hoods. Also, serpents
are known to listen not through ears but through their eyes. It is seen that
only those who listen through their ears ever nod!
Qn.52: Do you know the secret why Lakshmi, the Goddess of wealth keeps the
poor Brahmins ?below the poverty line? always?
Answer (Page 116 of the book)
H.H. quotes from ?Prasanga RatnaavaLi?, an imaginary dialogue between
Mahalakshmi, the Goddess of wealth and a poor Brahmin Bhakta.
Bhakta: ? Oh! Mother! How come you shower your grace on fools (as they say
?Fortune favors fools?) and why should the learned people languish in
poverty?
Mahalakshmi: ? Fools will not be respected anywhere and they cannot go out
to earn. ?Sva GruhE poojyatE moorkha:? His close relatives may give some
respect. The learned ones are respected everywhere. There are sayings like
?Katravarukku senra iDamellaam sirappu? and ? Vidwaan Sarvatra poojyatE?. It
is only the helpless who deserve my munificence.
Bhakta: Even those who have studied Vedas through PaTasala and Gurukula
Vaasam suffer utter penury. Why?
Mahaalakshmi answers cleverly:
? Peeta: agstyEna taata: charaNa tala hata: vallabha: anyEna rOshaath
aabaalyaath vipravaryai: sva vadana vivarE dhaaritaa vairiNee mae /
gEham mae chedayanti prati divasam amee dEva poojaa nimittham
Tasmaath khinnaa sadaaaham dvija kula sadanam Bhakta! Nityam tyajaami //
Meaning:
? Bhakta! Have you heard of Sage Agastya? He was a great Brahmin well versed
in the Vedas and Saastras. He put my father to immense trouble?
Bhakta: ? What? He troubled your father? Who is your father and how did the
Sage trouble him??
Mahaalakshmi: When the Devas and Asuras churned the Ocean, I emerged out of
the Ocean. So, he is my father. When on an occasion, the Sage was disturbed
by the huge waves of the Ocean; he drank the waters of the entire Oceans in
one gulp. Being the spouse of the Supreme Lord Narayana, will I not feel
offended at one who harmed my father?
Have you heard of Sage Brigu? This great Brahmin Sage went to BrahmalOkam
and Kailasam in his quest to find out as to who out of the Trimurtis was the
greatest. Both Brahma and Siva disregarded him. He came at last to my
husband who was in ?yoganidra? .In a depressed mood, he kicked my husband at
the chest where I reside. My husband awoke and massaged the feet of the Sage
and praised my husband as the Supreme Lord. What is the use of the praise
after having kicked my abode?
The former harmed the home of my birth (Piranda VeeDu); the latter harmed my
own home (Pugunda VeeDu). Both of them were great Vedic Scholars.
I wished to avoid all these insults and took shelter on the lotus flowers in
the tanks. These Brahmins always have on their lips, my competitor,
Sarsawati and are chanting the Vedas. But see what they do? They invade even
this abode of mine to pluck the flowers saying that they need the flowers
for their Poojas, because Lotus flowers are deemed to be the best offering
to Bhagavaan.
Therefore, I resolved never to set foot in the homes of such Brahmins who
were bent on dispossessing me wherever I go.?
Bhakta: ? May be. But is it fair to punish every Brahmin for the faults of a
few??
Mahaalakshmi: ? Let me tell you a secret. There is a way for these people to
entice me into their homes.
? Yataabhyagata daanamaana charaNa prakshaaLanam bhOjanam
sath sEvaa pitru dEvataarchana vidhi: satyam gavvam paalanam /
Dhaanyaanaam api sangraha: na kalaha: chithaaanuroopa priyaa
HrishTaa praaha sakhE vasaami kamalaa tasmin gruhE nischalaa //
Meaning:
? Whenever guests arrive (with or without notice), a householder is expected
to welcome them heartily with love and affection. Giving water to clean
their feet and hands, receive them inside the residence, offer seats, and
sumptuous food, make kind inquiries of their welfare and the purpose of
their visit, do whatever is possible to meet their genuine requirements.
Elders say that an unexpected guest (athithi) should be treated as
MahaavishNu Himself. So, wherever my spouse MahaavishNu is treated well and
made comfortable, that is where I would like to rest and forever. This is
also true in the case of those who offer their libations to their ancestors
and take good care of cows. I make the homes of such, who adhere to these
basic courtesies as my permanent home too?
Qn.53.Do you know that there were ?Rathas? other than ?Dasa Ratha, father of
Sri Rama?
Answer: (Page 133 of the book)
The name Dasaratha was the name given to the King because he could run his
chariot in all the 10 directions including the skies and nether regions.
But, what was his real name?
His original name was ?Dharmarajan, which Poet Kambar translates as (Nall
Ara moorthi).
H. H. gives a humorous story in this connection:
A rich man in a city was known for his munificence so much that there was
always a never-ending stream of poets visiting him for help. To avoid this
nuisance, he thought of a plan to send them away. He instructed his guards
to put a question as to the original name of ?Dasaratha? and send away
anyone who answered just ?Dasaratha? Even those who were well learned would
not know the correct answer. Tenaali Raman heard of this and he wanted to
try his luck. When confronted with the same question, he answered ?Ekadasa
Rathan?. When further questioned as to the name of his father, undaunted, he
answered ?Dvaadasa Rathan?, ?Trayodasa Rathan? and so on and so forth. The
guards reported the matter to the rich man. Giving him lot of money, the
rich man asked Tenaali Raman not to reveal the answer to anyone.
Kambar beautifully brings this out:
?ammaaNN nagarukku arasan arasarkku arasan
semmaaNN thanikkOle ulagu Yezhinum sella ninraan
immaaNN kathaikku iraiyaaya Raaman ennum
moymm maaNN kazhalOne tharu Nall Ara moorthi annaan? (Arasiyal paDalam)
Sage Valmiki also refers to him by this name when he says that Sri Rama
dissuaded his mother from going to forest with him, leaving Dasaratha
behind.
Thasmin punar jeevati DHARMARAJE visEshata: svE pathi vartamaanE /
dEvee mayaa saardham ithO apa gachchEth kathamsvit anyaa vidhava naaree //
Meaning:
When Dharama Raja, who never swerved from the path of virtue was very much
alive, how could the Queen mother leave him alone and proceed to the forest
in exile with the son. That course is appropriate only in the case of a
widowed mother?
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(To Continue)
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 12 (74 to 76)
(Anbil Ramaswamy)
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(S) Sanskrit (T) Tamil (M) MaNipravaLam (a mixture of (S) and (T)
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74. ?Sirai kiDantha Raaja kumaaran thirathil prasannanaana Raajaa vilangai
veTTi Siraik KooDathininrum koNdu purappaDumaap pOlE? (T)
Meaning:
? Like a King who is gracious and cuts off the fetters of the prince lying
in the prison-house, the Lord takes him along with Him by making the
Prapanna remember at the appropriate time, all his previous thoughts and
desires (for mOksha)?
75.? KaLLar vazhik koNdu pOme vazhigaL pOlE aatma apahaarigaL svarga-
narakangaLukkup pOam maargaantharangaLukku muhkangaLaana naaDee
visEshangaLil pOgaathapaDi vilakki?? (M)
Meaning:
? Like there are several side lanes and by lanes by which thieves drag along
their victims, there are several ?naaDis? which take the soul through to
Svarga and Naraka. The Lord sees to it that the soul of Prapanna does not go
through any of these ?naaDis? but through ?Brahma naaDi? which is beyond the
hundredth among the NaaDis that go upwards to the shining royal road called
?archiraadi maarga?
76. ? idu karpoorathaiyum khaNTa sarkaraiyaiyum iTTa maatram anrO? Naam idu
upaayathukku parikaramaaga seithOm allOm?? (M)
Meaning:
? Like placing camphor and a piece of sugar candy placed in the mouth for
making the parched throat wet enough Bhagavad Ramanuja uttered Dvaya mantra
in the ears of Koorathaazhwaan when the latter was in his last moments with
his tongue parched with fatigue and unable to speak any words. He did not do
this as an Upaaya complete with its accessories
(To Continue)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 9
(Prasnam 21 to
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of
India)
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PRASNAM 21:
YAKSHA: ? KIMSVITHAAVAPATAAM SRESHTAM??
? WHAT IS MOST DESIRABLE FOR THOSE ENGAGED IN THE ACT OF SOWING??
YUDISHTIRA: ? VARSHAM AVVAPADAM SRESHTAM?
? IT IS RAIN THAT IS DESIRED MOST BY THOSE WHO SOW?
NOTES:
?Avaapatam? can also refer to those who perform sacrifices. Every sacrifice
promotes and increases general welfare because the Vedas reach the people
through the chants during a sacrifice. The Gods also, who become pleased
shower every kind of bounty: ?IshTaan bhOgaan hi vO dEvaa daasyatE
yajnabhaavitaa:? (BG 3.12)
The immortals worshipped through sacrifices became very pleased and fulfill
all desires.
The greatest benefit for the greatest number can only be timely bountiful
rains. If there are timely rains, rivers and irrigation tanks will be full
and food production maximized.
PRASNAM 22:
YAKSHA: ? KIMSVIT NIVAPATAAM SRESHTAM??
?WHAT IS MOST PREFERRED BY THOSE WHO ARE ENGAGED IN THE ACT OF SOWING??
YUDISHTIRA: ? BHEEJAM NIVAPADAAM SRESHTAM?
? FOR THOSE ENGAGED IN SOWING, THE GFOOD SEED IT IS THAT IS MOST PREFERRED?
PRASNAM 23:
YAKSHA: ? KIMSVIT PRATISHTAMAANAANAAM VARAM??
? WHAT IS IT THAT IS INDISPENSABLE TO THOSE WHO SEEK EXCELLENCE IN
ATTAINMENT AND STATION??
YUDISHTIRA: ? GAAVA: PRATISHTAMAANAANAAM VARAM?
?THE GIFTING OF COWS ENSURES EXCELLENCE IN ATTAINMENT AND STATION?
NOTES:
After the 18 day war, and after Yudishtira was crowned King, he approached
Bheeshma, the grandsire who was lying on a bed of arrows waiting for the
commencement of Sun?s celestial journey to the north. He sought the latter?s
pardon and the begged him to impart him all the accumulated wisdom. Bheeshma
forgave him readily and also conveyed to him the essence of all knowledge.
When Yudishtira wanted to know which might be classified as the best among
gifts, Bheeshma had this to say:
? tulya naamaani dEyaani threeNI tulya phalaani cha
Sarva kaama phalaan eeha gaava: prithvee saraswathee?
(MB Anusaasana Parva Ch 68.4)
There are three gifts that are identical and propitious. They bestow on the
giver the best of fruits. They are Cows, Earth and Learning.
Is there any special mention about the cow? Yes. There is!
SannikrishTa phalaa sthaa hi laghvaartaas cha yudishtira /maatara:
sarvabhootaanaamgaava: sarva sukha pradhaa: // (Ibid Ch 68.6)
?Oh! YudisTira! Give the cows as gifts and enjoy the fruits of that deed
instantaneously. Indeed, cows are the mother of all beings and the mother of
all gifts and best of gifts and bestow considerable happiness to the giver?
PRASNAM 24:
YAKSHA: ? KIMSVIT PRASAVATAAM VARAM??
? WHAT IS THE BEST AMONGST THOSE BEGOTTEN??
YUDISHTIRA: ? PUTRA: PRASAVATAAM VARAM?
??IT IS THE SON WHO IS THE BEST AMONG THOSE BEGOTTEN?
NOTES:
Among all the gains, the best gain is to have a son.
Indeed, the auspicious world can be attained by one who has a progeny cannot
be attained by those who do not have one, even though they have done a
severe penance or performed many a good deed. This verse explains this:
?na hi Dharma phalais taata na tapObhi: su sanchitai: /
taam gathim praapnuvanti iha putrinO yaam vrajanti ha //
(MB Adi Parva Ch.13.21)
PRASNAM 25:
YAKSHA:
INDRIYAATAAN ANUBHAVAN BUDDHIMAAN LOKA POOJITA: /
SAMMATA: SARVABHOOTAANAAM UCHRAVASAN KO NA JEEVATI??
? WHO IS THAT PERSON ENJOYING WEALTH AND STATUS AND THE FACULTY OF ALL THE
SENSES OF SIGHT, HEARING, SMELL, TOUCH AND TASTE, WHO IS FRIENDLY TO ALL AND
SUNDRY CANNOT BE COUNTED AMONG THE LIVING, THOUGH ALIVE AND BREATHING??
YUDISHTIRA:
? DEVATAATHI BHRUTYAANAAM PITUNAAM AATMANASCHA YA: /
NA NIRVAPATI PANCHAANAAM UCHRAVASAN NA SA JEEVATI //
?HE WHO FAILS TO HONOR THE GODS, HIS GUESTS, AND HIS ANCESTORS AND ALSO
FAILS TO LOOK AFTER THE WELFARE OF THOSE DEPENDENT UPON HIM AS WELL AS HIS
OWN WELFARE IS VIRTUALLY DEAD THOUGH BREATHING AND ALIVE?
NOTES:
In the Taittriya Upanishad, the preceptor gives this advice, a convocation
address, as it were, to his students who have completed their spell of
learning process.
?dEva pitru kaaryaabhyaam na pramaditavyam /
athithi dEvO bhava?/?
Kusalaan na Pramditavyam/
Bhootyai: na Pramaditavyam /
?Do not be indifferent in the matter of honoring the Gods, your ancestors.
Honor your guest as if he were God
Do not be indifferent to your welfare and prosperity?
The Upanishadic language may be laconic. But, it is not ungentle. It is
hardly ever inconsiderate.
The Yaksha pitched his question rather strongly. Perhaps, that was why
Yudishtira found it necessary to reply in the same pitch.
The ? Notes? below the Question # 6 may also be seen
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(To continue)
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5. DESIKAMRUTHAM ?
SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM?-Part 10
The Peerless Preceptor ? Part 10
Sri Sadagopan Iyengar Swami from Coimbatore
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Swami Desikan's pAsuram, "en uyir tandu aLittavarai sharaNam pukki" conveys
a wealth of information, as we saw last.
The words "sharaNam pukki" reiterate the hoary tradition of Acharya
Prapatti. We are told that just as prapatti is to be performed to the Lord
and to the Piratti ("PurushakAra prapatti"), an essential prerequisite
therefor is performance of Prapatti to the Acharya. This is not the first
mention of Acharya prapatti in SAmpradAyic literature- several poorvAchAryAs
have indicated it in their works.
Seeking refuge in the tiruvadis of his prAchAryA Sri Nathamuni, Sri
Alavandar says in his Stotra Ratnam,
"atra paratra chApi nityam yadeeya charanou sharaNam madeeyam".
"Sa gurum Eva abhi gacchEt" says the Upanishad, clearly laying down that
Acharya Prapatti is the sole route for attaining knowledge ("tat
vigyAnArttham").
Sri KooratthAzhwan performs prapatti to the lotus feet of Sri Ramanuja-
"Ramanujasya charanou sharanam prapadyE".
The devoted Madurakavi seeks refuge in Sri Nammazhwar's tiruvadi-
"MEvinEn avan ponnadi meymmayE".
The Lord too lays down in the Gita that knowledge is to be gained from the
Acharya by performing prapatti at his feet and through Acharya kainkaryam-
"tat viddhi pranipAtEna, pariprasnEna sEvayA".
Quoting the JayAkhya Samhita, Sri Nadadur AmmAl says in his "Prapanna
ParijAtA", that the Acharya is both the means and the goal to be attained,
and prapatti is to be performed to him, as to the Lord-
"UpAya upEya bhAvEna tamEva sharanam vrajEt".
Further, the Acharya is to be venerated always, and meditated upon with
unflinching devotion. The present practice in various Matams, Ashramams and
households, of celebrating the tirunakshatrams of present and past Acharyas
has the sanction of the scripture, which says
"archanIyascha vandyascha keertanIyascha sarvadA dhyAyEt japEt namEt bhaktyA
bhajEt abhyarchayEt mudA"
Just as the AshtAkshara and Dvaya mantras are recited repeatedly, the
Acharya's holy name is also to be on one's lips always, prompted by
overflowing devotion and love for the Preceptor. We should perform archana
to his holy feet, meditate on them with absolute concentration, sing his
praises always, and prostrate before him or his image, prompted by bhakti.
The "IrAmAnusa NootrandAdi" of Sri Tiruvarangattu Amudanar, the "Yatiraja
Saptati"of Swami Desikan and the"Yatiraja Vimsati" of Sri Manavala Mamunigal
are but demonstrations of the aforesaid tenet. In fact, the first mentioned
work is also known as "Prapanna Savitri" - just as the Gayatri mantra is to
be recited a minimum of 108 times during each sandhyavandanam, the
nootrandadi enables us to recite the hallowed name of Sri Ramanuja, every
time the antaadi is recited. It thus follows that it is the bounden duty of
every Sri Vaishnava to perform japam of his Acharya's tirunamam, as he would
of Ashtaksharam etc.
Sri Nadadur Ammal says that the aforesaid has the sanction of all scriptures
worth the name-" iti sarvEshu vEdEshu sarva shAstrEshu sammatam".
The code of conduct prescribed above is not limited to one's own
Acharya-such devotion and love is to be extended equally to the entire
Acharya parampara, as well as to the Acharya's patni, son, etc. ("Guru dAra
sutou tu guruvat vrittim AcharEt").
One who thinks of the Lord's images in temples as being made of metal, wood,
etc., and does not see in them the omnipresent, omniscient and omnipotent
Lord, is destined to rot in hell: similar is the fate of sishyas, who
consider their Acharya to be a mere mortal, with human failings, says the
Prapanna Parijata-
"yO VishNO: pratimAkArE lOha bhAvam karoOti cha
yO Gurou mAnusham bhAvam ubhou naraka pAtinou".
Sri PAda Tirttham - The Acharya's Sri PAda tirttham or water obtained by
washing his lotus feet, is prescribed as an antidote for the deadliest of
sins, and is capable of absolving us of the debilitating effects of the
grossest of misdeeds. Such tIrttham is to be sipped with faith and devotion,
to be sprinkled over one's head, eyes and all over the body, as a purifying
agent.
Here, Sri Ammal cites as pramANA the conduct of Sri Krishna Himself- it is
said that when Sri Narada went to Dwaraka, Sri Krishna washed the Rishi's
feet and sipped the resultant water, along with His wives. The scriptures
prescribe that whenever one eats or drinks something, an Achamana is to be
performed after the act: however, drinking of Soma rasa at the end of Soma
Yaga, and partaking of Sripada Tirttham of the Acharya are exempt from this
rule of Achamanam, signifying their greatness. It is well known that the
Ganga emanated from the Lord's tiruvadi, and owes its holiness to its
origins. Similarly, the water from the Acharya's tiruvadi is eminently
purificatory and holy.
To sum up, the Acharya is himself the goal as well as the means for its
attainment. Hence, prapatti is to be performed to the Acharya, just as we do
it to the Lord. Not only the Acharya, but also those connected with him are
also to be venerated and loved deeply. Acharyas' tiruvadis are as purifying
as the Lord's own is, and water emanating therefrom is a panacea for all
ills of the body and the spirit.
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