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- Subject: SRI RANGA SRI VOL.04 / ISSUE # 12 d/ 01/31/03
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Sat, 01 Feb 2003 04:30:18 +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//
===========================================================
SRI RANGA SRI VOL.04 / ISSUE # 12 dated 31st January 2003
===========================================================
IN THIS ISSUE:
1. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
?SRI POUNDARIKAPURAM SWAMI ASHRAMAM??
Part 25: GOTRA & PRAVARA DETAILS OF SRI RAMA AND SRI SITA
(Anbil Ramaswamy)
------------------------------------------------------------------------
We have so far presented in the form of catechism, 67 questions raised and
answered by H.H.
------------------------------------------------------------------------
We conclude this series with Question 68 in this issue.
Hope you enjoyed the series. You may present your valuable feedback to
Ramanbil@xxxx
------------------------------------------------------------------------
Question 68:
Do you know the Gotram and Pravaram of Sri Rama and Sri Sita?
Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily
VasishTa by all other Prakritam YathisrEshTas today, gives us the details as
presented by Sadaananda and Sage VasishTa, at the time of Kanyaa Daanam by
King Janaka and PaaNi grahaNam by Sri Rama.
------------------------------------------------------------------------
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 2ndcross, 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).
-----------------------------------------------
2. GOTRAS AND PRAVARAS ? AN OVERVIEW ? Part 2
(Anbil Ramaswamy)
Based on the monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami,
now Head of Dept. French Indolgical Research Institute, Pondicherry.
------------------------------------------------------------------------
3. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? - Part 2
(Anbil Ramaswamy)
A few special points from ?Sundara KhaNDam? highlighted in a short speech on
the occasion of PaTTa abhishEkam of Sri ?Sita-Rama? on the conclusion of
?Sapta Sarga ParayaNam?
------------------------------------------------------------------------
4. DESIKAMRUTHAM :
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 8
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
----------------------------------------------------------
SWAMI DESIKA?S SIMILES ?UPAMA? Part 25 (107 and 108)
By Sri Anbil Ramaswamy and YAKSHA PRASNAM? Part 18: Prasnams 54 and 55
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd)
could not be accommodated in this issue due to space constraints.
------------------------------------------------------------------------
95 issues have been released, so far -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3 &
- 11 Issues of Vol. 4
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri.
We strongly urge you to kindly peruse the "Regular Issues" archived in the
?Files? Section and view the Contents at ?srsindex.html? (Not the individual
postings allowed to encourage "Reader participation"). We are sure that you
will be convinced of the quality of the contents.
IF you are satisfied with the quality and contents of
?Sri Ranga Sri?:
Tell your friends to join by sending an email to ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"
IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher ?Sri Ranga Sri?
------------------------------------------------------------------------
IMPORTANT:
The ?Files? Section also contains the full text of ?Art of Living?? (a write
up on the Life and works of Swami Desika) by Sri M.K.Sudarshan of Kuwait.
Kindly also peruse the following files at the sites indicated:
http://members.tripod.com/~sriramanujar
(Maintained by Sri Madhava Kannan from Singapore) ? for
- Biography of Bhagavad Ramanuja ?
- Biography of Swami Desika ?
- Acharya Vamsa Vriksham ?
- Srimad Rahasya Traya Saram
- and other links.
http://www.srivaishnava.org/sgati/
(Maintained by Sri Venkatesh Elayavalli from California)
SDDS Volume 1 / Issues 1 to 33
SDDS Volume 2 / Issues 1 to 26
SDDS Volume 3 / Issue 1
SaraNAgati Vol. 1 / Issues 1 - 24
SaraNAgati Vol. 2 / Issues 1 - 04
For ?Hinduism Rediscovered?
and other links
http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain) for -
- Dasavatara Stotram meanings
-?Srimad Rahasya Traya Saaram? and other links
in the ?Philosophy? section
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1. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
?SRI POUNDARIKAPURAM SWAMI ASHRAMAM??
Part 25: GOTRA & PRAVARA DETAILS OF SRI RAMA AND SRI SITA
(Anbil Ramaswamy)
Question 68:
Do you know the Gotram and Pravaram of Sri Rama and Sri Sita?
------------------------------------------------------------------------
Sadaananda, the Raja PurOhit of King Janaka
commenced narrating
the Gotra and Pravara details of
Sri Sita thus:
?Yajur vEDa Saakhaadhyaayineem, Aangeerasa aayaasya gouthama trayarshEya
pravaraanvita goutama gOtrOTbhavaam, Chaturdasa Bhuvanaadeeswareem,
akhilaaNDa kODi brahmaaNDa naayikaam, tattva swaroopiNeem, Chandra vamsa
pradheepikaam, saraNaagata vatsalaam, vEdigarbhOditaam, padma alankruta kara
kamalaam, kalahamsa kamineem, indeevara lOchanaam, divya srag vastra
bhooshaNaam, hari chandana lipta bhujaantaraam, vidhyut prabhaam,
visaalaaksheem, srida kunjita moordhajaam, hamsaamkita kshoumENa kinchit
peetEna samvrutaam, vaasitEnottareeyENa suraktEna susamvrutaam, jagan
maataram, nimi vamsOdbhavaam, SwarNarOma mahaaraaja varmaNa: napthreem,
hrasvarOma mahaaraaja varmaNa: poutreem, Janaka mahaaraaja varmaNa: putreem,
sree Seetaa naamneem saakshaath lakshmee swaroopiNeem imaam kanyaam??
Meaning:
? This bride named Sri Sita is offered in holy wedlock to you:
She belongs to Yajur Veda, She belongs to Pravara consisting of the three
Rishis viz., Aangirasa, Aayaasya and Goutama, She belongs to Goutama Gotra,
She is the Queen of the 14 worlds, She is the head of the entire BrhmaaNDam
consisting of innumerable aNDaas, She is the one who permeates all the
ChEtana and AchEtana Tattvas, She is the one who illuminates the lineage of
the moon (Chandra Vamsam), She shows extraordinary compassion to all those
who surrender unto her, She is the one who is born from the Sacrificial pit
(Yaaga VEDi), She holds in her hand the lotus flower, She has the gait of a
swan, She has bewitching eyes like the flower of the blue-black water lily
(Neithal) flower, She wears divine garlands, dresses and ornaments, She has
her chest smeared with fragrant perfume of sandal paste, She has her locks
of hair in an attractively wavy fashion, She wears a whitish yellow colored
silk saree with borders designed in the form of swans, She wears a scented
upper cloth that shines in a natural red hue, She is Mother Goddess herself,
She appeared in the Vamsam of Nimi Mahaaraaja, She is the great grand
daughter of SwarNarOma Mahaaraaja, She is the grand daughter of HrasvarOma
Mahaaraaja, She is the daughter of Janaka Mahaaraaja, She is the very
incarnation of Mahaalakshmi?
Thereupon, VasishTa, the Kula guru of Raghu kula started narrating the
details of Gotra, Pravara etc. of Sri Rama:
?Yajur vEDa Saakhaa adhyaayinE, VaasishTa, MaitraavruNa KouNDinya
trayaarishEya Prvaraanvita, VasishTa GotrOdbhavaaya, Tribhuvanaadheesaaya,
AkhilaaNDa kOti BrahmaaNDa naayakaaya, Tattva ateetaaya, Sat chit Ananda
moortayE, Soorya Vamsa Paavanaaya, Akhila jagad aananda kaarakkaya,
Ksheeraabdi VaasinE, SaraNaagata vatsalaaya, Kousalyaananda Vardhanaaya,
ThaTakaa ThaaTakEyaantakaaya, Sree Paada rENu paalita Goutama kaLatraaya,
Parama Bhaagavata architaaya, khaNDeekrita tripura chaapaaya, Saadu jana
nivaasa vrukshaaya, LakshmaNa agrajaaya, Sreevatsa ? Koustuba ? haara -
kanaka kEyooraadi DivyaabharaNa bhooshitaaya, Vaijayantee Vanamaala
sObitaaya, Ikshvaaku Vamsa Udbhavaaya, Naabhaaga VarmaNa: naphtrE, Aja
Mahaaraaja VarmaNa: poutraaya, Dasaratha Mahaaraaja VarmaNa: putraaya, Sree
Raamachandra VarmaNE Saakshaat NaaraayaNa svaroopaaya varaaya??
Meaning:
? This bridegroom will accept this bride in holy wedlock:
He has studied Yajur Veda; He belongs to the Pravara consisting of three
Rishis viz., VasishTar, MaitraavaruNar and KouNDinyar; He is born in the
VasishTa Gotra; He is the Lord of all the three worlds; He is the head of
this BrahmaaNda consisting of crores of aNDas; He is above and beyond all
the ChEtana and AchEtana Tattvas that we see; He is the very personification
of Sat, Chit and Ananda; He enhances the pristine purity of the lineage of
the Sun (Soorya Vamsa); He brings joy to everyone; He is the one having YoGa
nidra in the milky ocean; He shows mercy to all who surrender unto him; He
brings unsurpassed joy to his dear mother, Kousalya; He was the nemesis for
TaTaka and her ilk; He made Ahalya, wife of Sage Goutama come alive by dint
of touch of the dust at his holy feet: He is praised by the ardent devotees
and Rishis: It is he who wielded the bow in the hands of Lord Siva reputed
to have burnt the Tripura; He is the ultimate refuge of saintly souls; He is
the elder brother of LakshmaNa; He wears the mole of Srivatsa, the koustuba
gem, Garland of pearls, Holy basil (TuLasi) and Vaijayanti on his chest; He
is the most auspicious: He belongs to Ikshvaaghu Vamsam: He is the Great
grandson of Naabhaaga Mahaaraaja Varma; He is the grandson of Aja Mahaaraaja
Varma; He is the son of Dasaratha Mahaaraaja Varma; He is Sree Ramachandra
Varma; he is verily Lakshmi NarayaNa himself?
As King Janaka gave his word (Vaak daanam), Sri Rama, the bridegroom held
the hand of Sri Sita in token of accepting her in marriage. Sri Rama, who
was hitherto Dasaratha Rama and Kosala Rama, became Sita Rama.
------------------------------------------------------------------------
NOTE:
A doubt may arise as to how the bride and groom were referred to as
Mahaalakshmi and MahaavishNu when narrating the Pravara and Gotra details by
Sadaananda and VasishTa respectively.
It is our Sampradayam to deem the bride as Sri Mahaalakshmi and the groom as
Sri MahaavishNu at the crucial moment of Kanyaadaanam and PaaNigrahaNam,
though in fact neither of them are actually so.
Sastras lay down ?Jaamaataa VishNuvat poojya:? which means that the
bridegroom should be honored as if he were MahaavishNu himself with the
natural corollary that the bride should be deemed as ?Mahaalakshmi.
This applies only to those grooms who would honor their spouse like Mahaa
VishNu who gives His spouse the pride of place on His chest (and not to the
one who ill treats his wife indulging in domestic violence etc.) - Vide p.28
of ?Godhaa Sookti Sudhaa swaadam? for ?Tiruppaavai? by Sri VaishNava Simham,
Abhinava Sudarsana Bhattaaryar, PerukkaraNai Maadaboosi, Saragjna SirOmaNi
Chakravartyaarya Mahaa Desika?
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CONCLUDED
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2. GOTRAS AND PRAVARAS ? AN OVERVIEW ? Part 2
(Anbil Ramaswamy)
Based on the monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami,
Now Head of Dept. French Indolgical Research Institute, Pondicherry.
------------------------------------------------------------------------
Different Kinds of Rishis
Rishis were classified into several categories. Apart from ordinary ?
Rishis?, there were ?Vipra Rishis?, ?Brahma Rishis?, ?Deva Rishis? ?Daanava
Rishis? and ?Raaja Rishis?.
Those who were priests by virtue of their birth as Brahmins were called
?Vipra Rishis? (e.g) Sage Uthanga.
Those who had realized ?Brahman? through intense Tapas were known as ?Brahma
Rishis?(e.g.) VasishTa, Atri, and Aaangirasa.
Sage Naarada is known as ?Deva Rishi.
Sukrachariar is known as ?Daanava Rishi? due to his alignment with Asuras.
Though generally Rishis were Brahmins, there were a number of Kshatriyas or
rulers who also achieved the status of Rishi by their Tapas. And, they were
known as ?Raaja Rishis?. (e.g.) Sage Viswaamitra, Ambareesha, Trasadayu,
Sibi Chakravarthi and Maandaata were in this category. We know that King
Janaka was a ?Raaja Rishi?.
Rishis are drawn from all the four Ashramams viz., Brahmacharya, Grihasta,
Vaanaprasta and Sannyaasa. In the beginning of AraNya KhaaNDam of Srimad
Valmiki RamayaNam, we find several kinds of Rishis enumerated. Similarly, in
KaLidaasa?s ?Raghu Vamsa?, we find the life sketches of several Rishis.
In Bhavabhooti?s ?Uttara Raama Charitram?, the essential characteristics of
a Rishi are brought out beautifully in the following SlOKa:
Priyapraayaa vrittir Vinaya madurO vaachi niyama:
Prakrutyaa kalyaaNee matiranavageeta: parichaya: /
PurO vaa paschaad vaa tadidama viparyaasitara rasam
Rahasyam sadoonaam anupadhi visuddham vijayatE //
Meaning:
? Universal love and affection, extreme sweetness in speech, utter humility,
genuine consideration for the common good, an elegant dignity in demeanor.
These are not ?adopted? virtues but spring naturally from within and last
forever as the greatest wealth for the Rishis?.
In other words, they have unshakeable determination in the pursuits
conducive to the attainment of their spiritual goal, a total disregard for
pleasures that flesh is heir to, knowing that such pleasures to be of no
lasting value, unremitting in the performance of Tapas, simple living and
high thinking, compassion in heart for all living beings, extreme devotion
to the Lord (i.e) Bhagavad Bhakti of a very high order matched by absolute
probity and rectitude of character, self control, long life, forebearance
and fortitude in the face physical and psychological calamities and
discomforts -and such other innumerable qualities.
Even today, there may be some great souls who do not claim to be ?Rishis?.
In the PuraaNas, however, we find sometimes that some Rishis also seem to
falter from this ideal code of conduct.
We will discuss these later.
And, unfortunately, today, there is also no dearth of pseudo Swamis who
strut about claiming to be Rishis without any of the qualities enumerated
above, making it difficult to tell the fake from the genuine!
------------------------------------------------------------------------
To Continue
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3. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? - Part 2
(Anbil Ramaswam)
A few special points from ?Sundara KhaNDam? highlighted in a short speech on
the occasion of PaTTa abhishEkam of Sri ?Sita-Rama? on the conclusion of
?Sapta Sarga ParayaNam?
------------------------------------------------------------------------
What is so great about ?Sundara KhaaNDam?? Does it mean that other six
KhaaNDams are not ?Sundaram? (beautiful)?
Answer:
Srimad RamayaNam has 7 KhaaNDams and each one of them is indeed beautiful.
But. there are several reasons to call this KhaaNDam as ?Sundara KhaaNDam?
1. The other KhaaNdams are location oriented -
1. Baala khaaNDam and AyOdhya KhaaNDam describe the events that happened in
and around AyOdhya.
2. AaraNya KhaaNDam deals with the happenings in the forest
3. Kishkinda KhaaNDam deals with the Sugriva Sakhyam, Vali Vadam etc that
took place in Kishkinda.
4. Yuddha KhaaNDam deals with the Great War between Sri Rama and RavaNa.
5. Uttara KhaaNdam deals with the backgrounds in which several incidents
have been described in the whole of the epic.
But, ?Sundara KhaaNDam? stands apart in the sense that the hero of the
KhaaNDam is the great Rama bhakta Sri Hanuman, even as Sri Rama is the hero
for the whole RamayaNa.
2. What has the word ?Sundara? to do with Hanuman?
To answer this question, we have to go into the story as to how this
KhaaNDam came to be written.
HANUMAN'S OTHER NAME WHICH HE HIMSELF DID NOT KNOW!
Anjaneya has several names. He is known as `Hanuman' in Tamil,
`Hanumanthaiah' and `Mukhya Praana Devaru' in Kannada and `Hanumanthudu' in
Telugu. As one moves North beyond the Vindyas,
he is called `Maruti' and in Maharashtra, they call him `Mahaveer'.
Do you know that besides being called `Vayuputran', `Anjaneya' and `Siriya
Tiruvadi' (Periya Tiruvadi being Garudalwar), he had another name, which he
himself did not know?
The story goes that Sage Valmiki wrote the epic after Sri Rama's Coronation.
After completing Aaranya Khandam, he desired to name the
next Canto after Anjaneya. But, Anjaneya appeared before him pleading that
he need not be given such an importance, for after all he was only a Rama
Dasan - a servant of Sri Rama. The sage took his assent to name the Canto as
"Sundara KhaaNDam". Thereafter, Anjaneya went to his mother to narrate the
incident. Even as he was approaching, Anjana greeted him calling him by his
pet name "Sundara", for that was the name she had given him at birth.
Anjaneya rushed back to the Sage to request him to drop this title also.
But, the Sage said that it was too late as the Chapter had already been
completed with " Sundara" as the hero. Thus, the name ?Sundara? got attached
to this KhaaNDam.
3. The descriptions in this KhaaNDam are especial, exceptional and exquisite
with unsurpassed lyrical beauty (e.g.) the descriptions of
(i) Lanka by moonlight (Bhavana Vichaya: Sargam 5)
(ii) RavaNa?s palace (RavaNa gruhaavEkshaNam: Sargam 6)
(iii) Viewing the aircraft (Pushpaka Darsanam:Sargam 7)
(iv) The Aircraft itself ( Pushpaka VarNanam: Sargam 8)
(v) The liquor bar (Paana bhoomi vichaya: Sargam11)
(vi) The destruction of the honey grove (Madhuvana PravEsa: Sargam 61)
4. There is an allegorical significance in this KhaaNDa:
It represents allegorically how Paramaatma (represented by Sri Rama) sends
an Acharya (represented by Hanuman) to the Jivaatma (represented by Sri
Sita). The Acharya dispels the sorrow of the Jiva, redeems it from the
shackles of samsaaram and unites it with Paramaatma. This is a great Tattva
that this KhaaNdam is said to reveal.
5. Scholars who have practically experienced aver that the ?Phala? or the
benefits accruing (even at the mundane level) from the ?PaaraayaNam? of this
KhaaNDam are many. The PaaraayaNam of individual Sargas are said to bestow
the following benefits viz.,
(i) Sargam 3: Lanka Devata Vijaya: To ward off the mischief of evil spirits.
(ii) Sargam 7: Pushpaka Darsanam, Sargam 8: PushpakaaNu VarNanam, Sargam 9:
Sankulaanta: puram, Sargam 10: MaNDOdari Darsnam and Sargam 11: Paana bhoomi
Vichaya: - All these are said to dispel any dosham arising out of sexual
misbehavior like extra marital sexual indiscretions.
(iii) Sargam 13; Hanumat NirvEda: is believed to cure the condition of
mentally challenged persons. (To cure insanity)
(iv) Sargam 15: SitOpalamba: is said to repair any losses suffered (Daridram
neenga) ? (Stock market crash?)
(v) Sargam 27: TrijaTaa Swapna: neutralizing the effects of bad dreams (Dur
Swapna dOsha nivaaraNam)
(vi) Sargam 36: Anguleeyaka Pradaanam: Sure to bring together couples
separated for whatever reason. (ViTTup pirindavar onru sera)
(vii) Sargam 38: Vaayasa Vrittanta Kathanam To save one from any hurt to Sri
Rama or his Bhaktas in thought, word or action (Rama aparaada Dosham)
6. The similes employed by Aadikavi in this KhaaNdam are so unique that in
the matter of ?Upama?, it can be confidently asserted that it is Valmiki who
set the trend for other poets and writers to emulate.
We will deal with this in our next posting.
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To Continue
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4. DESIKAMRUTHAM:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 8
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
----------------------------------------------------------
The Beginnning-8
Having laid down the standard of instruction by the Acharyas to the
SamsArIs, Swami Desikan explains the three types of unawareness, which are
dispelled by the Acharya's upadesam- "agyAna, Samsaya, ViparyayangaL
theera".
Of these, "agyAnam" refers to total ignorance of a concept or thing. For
instance, if we were not aware at all of the existence of a Parabrahmam, it
would be "agyAnam". Though people might say, "ignorance is bliss", far from
being bliss, ignorance is one of the worst states of existence, making us
little better than animals. The purpose of our being endowed with a human
birth at long last, is to use it to gain knowledge of those matters, which
would enable liberation. Even after being born a human being, if we were to
remain steeped in ignorance, it would be indeed indefensible, apart from
being a criminal waste of the manushya janma. We must therefore remain
eternally grateful to our Acharyas for ridding us of this "agyAnam" through
their teaching.
"Samsayam", the second type of evil, refers to doubt. Even after listening
to an Acharya, we may be plagued by doubt, due to non-grasping of matters.
In such cases, it is our duty to approach the Acharya with utmost humility,
express our doubts and obtain clarification at the earliest. Doubt is often
worse than total ignorance, and tends to corrode the very base of knowledge.
"SamsayAtmA vinasyati" says the Gitacharya, highlighting the debilitating
potential of doubts that remain unclarified. In the aforesaid example, after
becoming aware of the existence of a Parabrahmam, if we were to entertain
misgivings about its identity, debating endlessly within ourselves as to
whether it is Sriman Narayana, Shiva or Brahma, the lingering doubt, unless
clarified to our satisfaction, would eat away our faith like a dormant
disease spreading unbeknownst to a person, and would ultimately destroy us.
Hence the Acharya's role consists not only of imparting knowledge, but to
anticipate misgivings and to clear them as soon as they occur.
We find Swami Desikan doing this all the time, in his numerous works. He not
only anticipates questions that might occur to the unlettered disciple, but
also to the sishya well-versed in the subject, and hastens to provide
preemptive clarifications befitting the context, so that the reader, before
he passes on to the next point, is thoroughly convinced about what he has
already imbibed, with not a trace of doubt.
If ignorance is evil and doubts lead to destruction, the third type of
unawareness, "Viparyayam", is perhaps the worst of all. "Viparyayam" refers
to faulty conception. When we are told something, if we construe it to be
some other, totally different thing, we are said to suffer from
"viparyayam". While the person steeped in ignorance can always dispel it by
approaching an Acharya and another plagued by doubt can get them clarified,
it is the person suffering from "viparyayam" who is the most difficult to
deal with, because he is convinced that what he knows is correct. He is akin
to a patient with a particular disease resorting to self-medication and
ending up imbibing medicine meant for quite a different malady. This would
result in not only the disorder remaining uncured, but also in the wrong
medication producing injurious side effects.
Thus, in imparting knowledge, Acharyas have to contend not only with total
ignoramuses, but also with Doubting Thomases and people with a propensity
for misunderstanding even crystal-clear concepts. It is a mark of their
infinite mercy that they tailor their upadesam in such a fashion as to
eliminate ignorance, destroy all doubts and to clear misconceptions of
whatever nature.
Swami Desikan denotes such upadesam by the term "PAsuram", indicating that
the Acharyas' teaching is not merely their own, but carries the authority of
a Sampradaya with centuries of accumulated wisdom, which has guided
innumerable souls in their search for spiritual solace. It is based on and
backed by the sound edifice of the Scripture, which is of pristine purity,
unblemished by even a speck of ignorance. The teaching is based on that of a
distinguished lineage of Poorvacharyas, who were driven by pure altruism in
their efforts.
In all our endeavors, we are handicapped by the Time factor. Even if we were
to be blessed with a full hundred years of life, if we exclude the time that
passes in sleep, in the unknowing states of infancy and youth, incapacitated
by the ravages of disease, senility, etc., the time effectively available
for absorption of the wisdom of ages is severely limited, as Sri
Tondaradippodi laments-
"VEda nool pirAyam nooru manisar tAm puguvarElum
pAdiyum urangi pOgum, nindra ippadinaiyANdu
pEdai bAlakan adAgum, piNi, pasi, mooppu, thunbam
AdalAl piravi vENdEn arangamAnagaruLAnE"
In the short time available, what can we learn that is of the essence? Sri
Alavandar lists out the barest essentials, which are a "must-know" for all
aspirants for liberation-
"TatthvEna yat Chit achit Iswara tat svabhAva
BhOga apavarga tat upAya gatI:"
The first and foremost item on our agenda should be knowing the true nature
and attributes of the Supreme Lord, the Individual Soul and the Non-sentient
matter, and their inter se relationships. The manner of knowing these
important concepts is underlined by the word, "TatthvEna", indicating that
the knowledge should be free from the three defects dealt with above, viz.,
"agyAnam", "Samsayam" and "Viparyayam".
"BhOga" in the aforesaid sloka refers to material pleasures and "tat upAyam"
to the strategies for their enjoyment. These are to be known, so that they
can be avoided as stumbling blocks in the path of spiritual progress.
"apavargam" indicates the worlds above, consisting of "Svargam" with its
immensely enjoyable but transitory delights, (from where the soul has to
return to the world of Karma, once its merits are expended) and
"Paramapadam", which is the abode of eternal bliss, from where the liberated
soul never returns to the mundane morass ("na cha puna: AvartatE"). "Tat
upAyam" refers to the strategies to be adopted for attaining these worlds.
While Svarga and similar worlds of ephemeral enjoyment are to be attained by
the performance of meritorious deeds and yAgAs like the JyOthitOmam, the
Paramapadam and the infinite bliss it affords are to be attained through
upAyAs like Bhakti and Prapatthi. While "BhOga" and the means of its
achievement are impediments to liberation, Bhakti and Prapatthi are the
haloed paths leading to Paramapadam.
Thus, in the little time we have left, we should seek from our Acharya the
aforesaid wisdom, which would generate in us the yearning to get out of this
quicksand of samsara and to perform eternal service to the Lord and His
devotees in Sri Vaikuntam.
And it is specifically this liberating knowledge, which awaits us in the
unexplored territory of the three esoteric mantras-the "Rahasyatrayam".
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