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C O N T E N T S C O N Chapter 1 Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 1 Chapter 9 6 Chapter 10 11 Chapter 11 15 Chapter 12 20 Chapter 13 24 Chapter 14 30 Chapter 15 36 39 43 47 52 56 59 63 sadagopan.org

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” (The teacher is to be

AchArya dEvO bhava

all systems of philosophy do treat e supreme distinction it confers upon or , who shows us the path to us the path or Acharya, who shows Yatindra Mahadesikaya Nama: Yatindra Mahadesikaya 1 ïI> Chapter 1 Chapter 1 Chapter 1 ezhutthu arivitthavan iraivan aagum Srimate Sri LakshmINrsimha divya paduka sevaka paduka sevaka divya Sri LakshmINrsimha Srimate SrivanSatakopa Sri Narayana SrivanSatakopa venerated as the God Himself) place, one can such a high occupies of basic secular knowledge If the imparter imagine what an august pedestal a Though Liberation, ought to be accorded. yet the uniqueness of our Sri the religious Preceptor with honour, Visishtaadvaita Sampradaayam lies in th Most of us remember our primaryMost of us remember our school teacher vividly. We remember who him with gratitude as the person and taught us patiently to read managed write, and for a pittance, unmanageable hordes of boisterous them the toddlers while instilling in norms ofrudiments of learning and social behaviour. We remember him and for his role in our academic no in him, to that we moral upliftment, and realise today are we what owe small measure. The Grand Old lady of Tamil literature, OuvvaiyAr, puts it succinctly thus- “

sadagopan.org the only knowledge isthatwhichleadsto wrong. “ leads knowledge isoftenlop-sidedand Though wemight considerourselvesto ignorance thatenvelops usfrombirthan The Acharya isheldinhighesteempr Acharya: sadbhi:apratyupakaran nishpratyuha aanrisamsyaatniyata pradagarimatayaa divyadrishtiprabhavaat janma pradhvamsi “Agyaana dhvaantarodhaataghapa becomes the objectof lists thenumerous waysinwhich theAcharya aidsthe disciple, andtherefore be read athttp://www.ahobilavalli.org following “ relate The answerstothisandother do in certain areas, oldageandotherhumanfrai to disease, but does itvenerated? Afterall,het call fo The basicquestionthatcomestoour Why shouldwereveretheGuru? through hisworksconstantly,asdoestheconceptofPrapatti. Desikan glorifiestheroleofAcharya of thePreceptorandhisprimacy.And “ elaborate accoladetotheAcharya- Srimad Swami Desikan’smagnumopus bhava ontheTaittiriyopanishaddictum“ the Acharya, based Guruparmparaa Saaram ” (Honourtheteacher asyouwouldtheLordHimself). Saa vidyaa yaavimuktaye Saa vidyaa Nyaasa Vimsati Nyaasa the latter’sadoration. ”, setsoutindetailallwe ” sloka (Note: SwAmy Desikan's NyAsa Vimasathi can Vimasathi NyAsa Desikan's ” sloka(Note:SwAmy oo isamortalliketherest ”- thescripturelays down categoricallythat a dhiyaadevavatsyaatupaasya:” rasatayaanityaseshitvayogaat riharant Atmasaamyaavahatvaat 2 Ebook#14),whereSriVenkatanatha imarily because he dispels the gloom of imarily becausehedispelsthegloomof r placinghimonsuch throughout hisnumerousworks,Swami d questionsaretobefoundinthe d kindlesinusthelight ofknowledge. lties. Perhaps hekn to askewedperceptionofrightand liberation. Considered Rahasyatrasaram begins with an Rahasyatrasarambeginswithan timeandagain,an bewellreadan mind is-whyshouldtheGurube the wholefirst chapter, titled need to know about the role need toknowabouttherole ofus,equallysusceptible d world-wise,our ows more than we we than more ows d thisthemeruns ahighpedestal? in thislight,all Acharya devo sadagopan.org ”)

Sumayaana kalvi Sumayaana the slokam quoted above. in inexorably, it is the Acharya who who it is the Acharya in inexorably, part of our life-span, often pulls us part of our life-span, and pulls us out of what is certain and pulls us out hs. And this material education, in births. What could be this janma ? janma ? be this births. What could n’t providevicious from this an outlet its ephemeral and ensnaring pleasures.its ephemeral owledge, by knowing which everything knowing which everything by owledge, 3 ”- The Acharya blesses us with a birth s together is but a burden (“ is but a s together ificance of each line of Janma pradhvamsi janma pradatvaat Let us look into the sign “ which destroys the unending cycle of of cycle which destroys the unending acquiring which we have spent a precious a precious we have spent acquiring which of the mundane morass, full deeper into terra firma of Real Kn doom, on to the wo a living, but help us earn which might cycle of births and deat and unending of Samsaara sucks us When the quagmire hand of knowledge helping lends us the else is known. that we have learnt for year have learnt that we sadagopan.org eyes jaundiced with“ vision. Wehavebeenaccust ” which makesHimreleaseusfrom prapannaas belongingtothe“ or superior-hemakesus“BornAgain”Vaishnavas, the Acharyaismuch makes oneeligibleforthestudyofVeda Upanayanam istheritualthatsupposed (Even the Devas know not howtocompen (Even theDevasknow Pratipradaanamathavaa dadyaatshakiaadaraat“ “Brahma vidyaapradaanasyadevairapina sakyate vaakya, This isperhapsbasedontheSaandilyaSmriti MaatriyavarkkuorukaimmaaruMaayanum kaanagillaan” “Etrimanatthuezhil gnaanavilakkai irulanaitthum Reiterating this,SriTooppulPillaisays difficult evenfor theall-knowing Lo “ co boundless mercyandimmeasurable whatever wedowouldnever repay Swami Desikansaysthisvenerationshou Himself. whytheAcha reasons detail thevarious “ look atallthingssentientandno usthevisionof“ not independentagents,andgives Acharya, Heinstills inustherealisatio bornofagessinand possessiveness Divya drishti pradaanaat Divya drishti apratyupakarana dhiyaa Devavat syaatupaasya: ”- TheNyaasaVimsatislokam ”-. So great istheGuru’sbe ”-. Sogreat ”- TheAcharyaopensoureyesforus,givesusanew ahankaaram omed toseeing theworld an Tondar Kulam n-sentient, astheLord’sbounty. the vicious cycleof Samsaara. ” and“ 4 the Acharyainfullmeasureforhis n that we are the Lord’s servants and thatweare theLord’sservants n ignorance. Oncewesurrenderto the sate the Guru who imparts knowledge sate theGuruwhoimparts knowledge rya should beveneratedastheLord rya should rd to find adequate recompense. adequate rd tofind to confer on us a second birth, for it s. But the janma bestowed on us by s. Butthejanmabestowedonusby ntribution towardsoursalvation.- ld bewiththefullrealisationthat ”, andoffersoursoultotheLord, mamakaaram Seshatvam nefaction thatitwouldbe quotedabovesets outin d peoplearounduswith ”, the pride and ”, enabling us to sadagopan.org amaanaas which layamaanaas which Peetaga Adai Piraanaar ” there are some pr 5 in His infinite mercy, helpless souls immersed Peetaga Adai PiraanaarPeetaga Adai pirama guruvaagi vandu says Sri Periazhwar, confirming that the Lord confirming that the says Sri Periazhwar, This is Acharya. the role of the Himself assumes by the following Jayaakya further corroborated an Desikan- Samhita sloka quoted by Swami of form deva: kritvaa Narayano “Saakshaat the martyamayeem tanoom in Magnaan uddharate lokaan kaarunyaat Saastra world who, paaninaa “ this Lord, the to verily is It descends Acharya, and uplifts the of Samsara,with in the quagmire the helping hand holding out the Prapatti Sastram. not just LIKE Him. Guru is indeed the Lord and down that the “ of Brahman). of Brahman). or God Himself? he equal to God Guru—is the Acharya to God, Though we liken sadagopan.org Madurakavi’s palate than that Sri Nammazhwar’s haloed namege Nammazhwar, thatheisunimpre This Azhwarissotakenup The PathofMadhurakavi Azhwar’s sreesookti,“ assertion ofSwamiDesikanisalsobase superior totheLord.Thisisnoidlest The answeristhatfromour(disciples the Lord? Acharya toobowingbeforethe Lord,and This may appear toacknowledge adeityequaltoor be an exaggeration samadh “Achaaryaat ihadevataam or “ Tooppul Pillaicategoricallydeclares, the pathtoliberation. Acharya, whorescuesusfrom thebottoml the Simply put,wewouldn’tknowtheLordorofHisgreatnessbutfor is superiortoEmperuman. A thirdviewandtheonedearesttoSwam Lord Himself,cometo emancipateus. the Acharya-thatheisasgreatth To continue with the Acharya’s greatness, we have seen two ways of regarding Guru—Greater thanGodHimself? devumatru ariyen devumatru withtheauspiciousattr greaterthantheAcharya). ofeventheLord Himself ssed withtheEmperuman Himself. Chapter 2 Chapter Chapter 2 Chapter Chapter 2 Chapter ikaam anyaamnamanyaamahe”- 6 ” atement, and as all his words are, this andasallhiswordsare, atement, nerates greater sw nerates greater e Lord,andsecondly,heisverilythe d on good authority- Sri Madhurakavi d ongoodauthority-SriMadhurakavi ’) viewpoint,theAcharyaisindeed i Desikan’sheartisthattheAcharya if so,howcouldhe begreater than ess pitofSamsaraandputsuson

atisayokti ibutes ofhisAcharya,Sri ”-after all,weseethe (…”Perumaayan,en eetness onSri (We do not (We donot sadagopan.org

terpreted to mean that Sri e Lord, and are meree Lord, and are here is “kavi”s, reserves his choicest words of praise t “Madhurakavi” by singing the sweet by singing the sweet t “Madhurakavi” 7 ennakkaal- annikkum amudu oorum en amudu oorum annikkum ennakkaal- Madhurakavi and nammazhvar Madhurakavi and nammazhvar (tunbam atra) could be in tunbatra

Swami Desikan’s Acharya is so intense and his agreement with Sri complete, that he Madurakavi’s tenet so in Sri Guruparampara for this Azhwar, by characterising him as follows Saaram— “tunbatra Madurakavi tondra kaattum tol vazhiye nal vazhigal tunivaaargatke” Devotion to Lord—A pain? The words praises of his Acharya, Sri Satakopapraises of his Muni. naavukke”). poets sing the praise of th While ordinary who earned the sobrique a great soul appanil- nanni ten Kurugur Nambi Kurugur Nambi nanni ten appanil- sadagopan.org Amudanaar. easily accomplished the moment Sri RamanujaWhat theLordwasunable was born on this earth, says Sri nannarum gnaanamtalaikonduNaaranarku aayinare" vandutondriyaappouzhude Annal Iraamaanusan Kannura nirkilumkaanagillaaulagorgalellaam "Man misai yonigaltorum pirandu-engalMaadhavane Sri Ramanujawasabletoachieve whatEmperuman Himselfcould not. ofSriTiruva Nootrandaadi Iraamaanusa totheAcharya’s Another testimony What theLordcouldnotdo,Ramanujadid! bliss. and lasting a arepreparedtoforsake daring and this prescriptionisnotfortheweak andisgoodtooforthesoul.“ roots inhoarytradition, newarenotbadbythesame and allthings is the“ by ourforefathers, andonethathasth thereby thatthisisnonew, untested to AcharyabhaktievenatthecostofBhagavatbhakti)“ Coming backtothepaasuramcitedabov wasuntaintedbyBhagavat bhakti. his Bhaagavatabhakti that says bhakti. SinceSriShatrughnawasdevotedtoBharata,Valmiki Shatrughna “ kainkaryam toHisdevotees.Wemight theLord called “tunbam”.Devotionto to Acharyabhakti.Onemightwonderwh Madurakavi rid himself of the tunbam or pain of Bhagavat bhakti , by recourse nal vazhi anagha: ” too:Kalidasasaysthatallthin ” The “ to achievewith Hisnume agham ” orblemishreferredto hereisRama path, butawell-trodd ll ephemeral pleasures for the ultimate ll ephemeralpleasuresfortheultimate -hearted, butonlyforthosewhoare 8 e sanctionofthescriptures.Andthis e, SwamiDesikancallsthis(recourse greatness istobefoundinthe is adistraction,tothoseintenton rangattu Amudanaar, who says that rangattu Amudanaar,whosays ether devotiontotheLordcouldbe token.Hereisapath,whichhasits recall thatSriValmikicalls gs oldarenotgoodipsofacto, rous avataaras, could be could rous avataaras, Tunivaarkatke tol vazhi en tracktraversed ” However, ”, meaning sadagopan.org e right temperature anantAzhwAn and his disciples were performing unreformed even when Emperuman Emperuman even when unreformed . Here was a disciple who considered While everyone was gazing at the was gazing at the While everyone tuka Nambi’s attention was riveted on e Bhashyakara sought an explanation of their ways and became devotees of devotees ways and became of their y being boiled to th 9 folly the realized person, in preached efforts. to Acharya ’s tireless the Lord, due of Vatuka Nambi Conduct The Puzzling Bhakti Acharya to The preference vis-à-vis Bhagavat Bhakti has also the of Poorvacharyas.seal of approval Poorna) Sri Vatuka Nambi (Andhra was one of Sri Bhashyakara’s devoted disciples. His attachment to his Acharya was unparalleled. He was in matham the kitchen of Sri Ramanuja’s one day, boiling milk for in Srirangam Ranganatha was his master, when Sri passing by on tiruveedi purappaadu. Even while all the other disciples and rushed out to Sri Ramanuja himself see the Lord, Sri Vatuka Nambi Sri When remained in the kitchen. not having Ramanuja scolded him for joined them in worshipping Perumal. Sri Vatuka Nambi calmly replied that had he done that, the milk, so carefull spoilt would have been for his Acharya, a darshan of the Lord. much above having service to the Acharya On another occasion, Sri Ramanuja the Lord, Sri Va unparalleled beauty of When th Sri Ramanuja’s countenance. People, who remained unmoved who remained People, and mangalaasaasanam of Sri Rangaraja. sadagopan.org “ “A BirdinHand…” concentration, than Ramanuja). Herewas whofound adisciple hisAcharyamoreworthyof Sri VatukaNambitoowasconcentratingon replied thatjustasSriRamanujawasa from SriVatukaNambiforhispuzzlin with greaterSoulabhyam(accessibility)thanEmperuman. worship oftheLord.TheAcharya,whoisa“ of theAcharya,whichismoreeasilyacco hard-to attainParamapadanaatha.Thesame down, worshipofthe Arcchaaismorepl available rabbitfleshisdeliciouscompared invariouste Arcchaavataara Emperuman the pleasures ofSriVaikuntam,vis- Eraar muyalvittukaakkaipinpovade the LordHimself. ” saysSriTirumangai Mannan,belittling 10 ll eyesfor his master,(SriRanganatha),

g conductat theSannidhi, thelatter à-vis theblissgeneratedby mplished and is more delectablethanmplished andismore easing thanthatoftheunseenand the beauty of his own master, (Sri thebeautyofhisownmaster, tothatofthecrowbehunted mples onearth.Justasreadily similecouldbeapplied toworship Pratyaksha Devata Pratyaksha ”, isendowed sadagopan.org once he is taken once he is ” --- (Mundakopanishad)is l necessary to seek out an due to his unbecoming conduct, due to his unbecoming conduct,

to find an Acharya and surrender to find conduct through leadconduct through Karma Yoga us opul Pillai recounts several stories in s serve to beautifully illustrate and style adopted by the too-they style ll through one’s life, of articles kept ready for yagyas, etc. articles kept of ancipation. And even if one has been has been ancipation. And even if one quoted above recounts the tale of one quoted above recounts and is a paragon of virtue, goodness by and 11 ” -says the Cchaandogya Upanishad. . quoting the following examples- examples- quoting the following Chapter3 Chapter3 Chapter3 a Pundareeka: cha punyakrit a Pundareeka: cha punyakrit mate doubt- is it at al at it is doubt- mate rya, he becomes an ideal candidaterya, he becomes for liberation. Pundareeka and one to the forests , a king banished Tat vignaanaarttham sa Gurum eva abhigacchet Tat vignaanaarttham Achaaryavaan Purusha:veda tattvam Achaaryavaan another Veda vaakyam, which exhorts us Ultimate. ourselves to him, to know the Here, one may have a legiti meritorious Acharya? Wouldn’t sustained Moksham in that order? on to Knowledge, Bhakti and life, an exemplary has led one Even if for em itself cannot make one eligible conduct a guilty of the most despicable Srimad Rahasytraya Saram (this is the “ under the wings of an Acha by Swami Desikan emphasizes this ch “Papishtta: Kshatrabandhu: Achaaryavatthayaa muktou tasmaat Acharyavaan bhavet” dry subject, Sri To the rather To leaven are full of anecdotes). All these storie illuminate the point on hand. The sloka Kshatrabandhu Kshatrabandhu used to hurt and harm , rob them Story of the Sinner and the Sage Sage and the the Sinner Story of Ultimate has after the the seeker that the aforesaid, from It becomes clear to an Acharya- to surrender himself “ sadagopan.org reach Sri Vaikuntam. reach SriVaikuntam. and itspurport,which ledhimto perf Mantra. greatness oftheAshtaakshara Pundareeka happenedtomeetSage practice, thefruitswere assiduous after dulyqualifyinghimselfthus, washed offthroughresidenceatholy ofdharma. Thesinsofhispreviousbirthstooweregreatly and asymbol Pundareeka Diametrically oppositetoKshatrabandhuindispositionandconductwas Kataaksham. proving thateventhe worstsinnerco Prapatti atthebehestofSriNarada, waiting Sage,who puthimonthe rightpa The scales of samsaarawith hiswifeandsons,hefoundthemsu fell from definitelyshare of hisplundering,must his eyes immediately.Kshatrabandhu foundthisverylogical-hi He came back to the entire burden.” you arenotsolelyafflictedwiththe are preparedtoshareyoursins,sothat members, wholiveoffyourmisdeeds, interesting toknowwhetheryour family fruit ofthesesinsshortly. Itwouldbe As youknow,will havetoreapthe baggage ofsins,forsavingyourfamily. areaccumulatingahuge said,” You the former.Stoppinghim,SageNarada Kshatrabandhu raisedhissticktohit Encountering SriNaradaoneday, , a Brahmin wellversedinthescri , aBrahmin orm Prapatti, Pundareeka could ultimately Pundareekacouldultimately orm Prapatti, 12 places andTeertthayaatra.Pundareeka, Kshatrabandhu attainedMokhsam, thus Kshatrabandhu performed Bhakti Yoga, but despite performed BhaktiYoga,but in itsconsequences,too.Butoninquiry uld beemancipatedthroughAcharya , whoexplainedtohimthe nowhere in sight.Thedisheartened s family,whoweresharingthespoils th, andincourseof After concentratingontheMantra rprisingly un-obliging in this regard. rprisingly un-obliginginthisregard. ptures, wealthy,philanthropic, sri nAradamuni time, by adopting time,byadopting sadagopan.org revered without any ” Therefore, seek out out ” Therefore, seek s to be adored for their infinite e guru before him, and so on, upto ) lays down that the entire lineage of e of an Acharya’s blessings.The storye of an Acharya’s , because he had the blessings of an of blessings he had the , because imes of Kshatrabandhuimes of not a were was emancipated by an Acharya (Sage was emancipated or not may be a matter of Moksha or not may be a ily meritorious conduct of Pundareeka ily meritorious e of Paapam or Punyam that determine e of Paapam or 13 le of the Acharya in liberation- le of the Acharya in liberation- to be venerated and ditates on one’s Acharya alone? Your Seat in Paradise tasmaat Achaaryavaan bhavet you desire liberation. Rahasyaamnaaya Braahmanam and attain an Acharya, if Bow down to the Guru--Book sloka emphasizes the ro The following samsaya: Achutha sevinaam "Siddhi: bhavati vaa na iti paricharyaa rataatmanaam" na samsaya : atra tad bhakta attain Whether the Lord’s devotees doubt at allspeculation: but there is no that devotees of Bhaagavataas are assured of liberation. lineage Know Your Preceptor and His is It is thus clear that the Acharya reserve. Is it enough if one knows and me ( The shruti (Our own Acharya, his guru, th mercy. Acharya. even the exemplar token, By the same concludes with a moral- “ Emperuman, who is the first Acharya) ha stumbling block in the way of liberation block in the stumbling on him Moksham, till he could not bestow Narada). absenc or the presence Thus, it is not the availability or otherwis Moksham, but Thus, the innumerable and heinous cr and heinous the innumerable Thus,

sadagopan.org ofAcharyas). importance ofourparentsandpitru importance from thismundaneworldandeverlasting attendant problems,whileourAcharya After all, ourparentsandforebears Guruparampara orlineageofAcharyas. genealogical roots-however,itis totraceour Many ofusareinterestedinreconstructingaFamilyTree, to theLordandHisbhaktas. far asispossiblefor fickle-minded mort help usinappreciatingth get acquaintedwiththegrea to knowandrevereeachAcharyainour nothing inreturnforthisgreat upakAr generation toanother,withimmeasur parampara ofAcharyas, distinguished (the three sacred/secretmantras)is knowledge tohisownAcharya,andsoon obeisance toindividually.This isim Each Acharyashruti. in the lineage,The big list of up tanians“ to Emperuman, we recite dailyHere istherelativeshrutivaakya- has is in to accordance be known with and this paid dictum of sa chaAcharyavamsa:gnyeya:asouasouitiaabhagavatta: eir contribution totheSampradaya as andtoemulate, tness ofeach ofthe insp more importantforustoknow our portant, becauseourAcharyaoweshis 14

are responsible for our samsaara and are responsibleforoursamsaaraand am. Thusit becomesourboundenduty Guru parampara. Apart from this, if we from this,ifwe Guru parampara.Apart able mercy andexpecting absolutely whohavepasseditonfromone . ThetreasureoftheRahasyaTrayam vargam, butonlytoemphasizethe now inour handsthanksduetoa als likeme, theirexemplary devotion and hisgurusensureourliberation bliss. (Thisisnottobelittlethe iring Acharyas,itwould ” sadagopan.org

”).

votee relate to the Lord as his e following tanian all of us recite all of us e following tanian (Sri Alavndaar) as its centerpiece (Sri Alavndaar) as its centerpiece ns with Emperuman and His Consort, iman Naryana and ending with our own Naryana and ending with our iman should venerate each of the Acharyas ruman, but Sria:Pati who is our first parampara. Emperuman is our first and parampara. Emperuman 15 Chapter4 Chapter4 Chapter4 kattumannarkoil SrimannAthamuni and YAmunamuni Achaarya vamso gneya; asou asou iti aabhagavtta: in our Guruparampara, beginning with Sr has Sri Naathamuni and Sri Yamuna Muni and Sri Yamuna has Sri Naathamuni and our own Acharya at its end. The aforesaid sloka by Sri Koorattaazhwaan indicates that it is not mere Empe earlier that we Acharya. We have seen Acharya (“ day de However, how does the present The distinguished lineage of begi daily:- Yaamuna madhyamaam samarambhaam naatha “Lakshmi Naatha vande Guruparamparaam" asmat Acharya paryantaam foremost Acharya, as is evident from th foremost Acharya, The uniqueness of our Sampradaya lies in the fact that we have none other other none have we that fact the in lies Sampradaya Preceptor Prime The Lord-The our of uniqueness The at the head of our Guru than the Lord

sadagopan.org creator of Sri Bhaagavata Purana, Sri Shounaka, and countlessothers. Purana, SriShounaka,and creator ofSriBhaagavata of theLord,sentient Paraasara (authorofSriVishnuPurana, Preceptor tocountlessjeevatmaslike saints andseerslikeSriNarada(th He ensuresthattheDivineLigh 4. thieves,andrestorestheVedasto Brahma. destroys the of Whentheprocessofpropagation take of Vedasbytheasuras,Emperuman 3. etc. Sanatkumaara, hisprogeny,viz.,Sanaka,Sanandana, Brahma, and TheLordensuresthedisseminati 2. says theshruti,acknowledging prahinoti tasmai” Vedaamscha ”Yo Brahmaanamvidhadhaatipoorvam,Yova embodiment ofallknowledge and thecreative process. the VedastoBrahma,whopersonifiesa established bythefactthatatbegi Firstofall,theTeacher-Taughtre 1. then astheinitiatorofaninstructionaltradition. justifies HistitleasParamaachaaryaor Swami Desikanenumeratesnolessthan How thendoestheLordperform right pathtoliberation. Guru? Hehasnotguideduspersonally Omniscient powerandrevere can definitely acceptEmperumanas Preceptor? Allweknowisourown Acharya and non-sentientsouls, etc.),Shuka Maharshi,the Himassuch,buthowdo His role as our Primary Acharya? His roleasourPrimary role ofthePrimordialTeacher. 16 KshatrabandhuandPundareeka),Sri e author of Bhakti , and the e authorofBhaktiSutras,and through upadesam, nor shownusthe throughupadesam,nor theOmnipotent, Omnipresentand which setsoutclearlythetruenature nning of all creation, theLordteaches t spreadsunhindered,throughgreat s the Matsya avataara, hunts out and s theMatsyaavataara,huntsout lationship betweentheLordandusis ll thesentientsouls.Vedasare UniversalTeacher,ifnotdirectly, whoguides ustotherightpath.We eleven waysinwhichEmperuman knowledge ishind knowledge on oftheholy scripture through we accept Himasour ered bythetheft sadagopan.org meditated upon dvaipAyanam Vyaasam ’s role in several avataras such as before them as a Divine Swan and before them as a Divine Swan and work shows us the work shows us of right code rted to direct teaching is the the is teaching direct to rted ”, “ ng Sandhyavandanam in Vaigai River. ng Sandhyavandanam in Vaigai ys to reach the same. Sage ’sys to reach the too,en the fish outgrew the pond the all fish and got into the hands of all fish and ss without the guiding lamp of thess without the guiding lamp ed Himself and taught Satyavrata all d Hayagriva asura and restored the maintained its phenomenal growth, maintained its phenomenal t the fish into the ocean. By now the t the fish into the ocean. By Sanaka, Sanandana, SanAtana, et al , the clueless Brahma hant for losing Vedas, which serve him hant for losing Vedas, which serve him nary aquatic and prayed to it creature, rs, the Brahma Sutras lay down clearly rs, the Brahma of water for accommodating the fish the fish of water for accommodating Narayana, and as the Geetaachaarya. Narayana, and as the Geetaachaarya. considered to be the Lord Himself to be the Lord Himself considered instruction such as Sri Mahabharatham Mahabharatham such as Sri instruction 17 ” Vyaasaaya Vishnu roopaaya and the Brahma Sutras. While the former and the Brahma 5. One of the Lord’s greatest boons to mankind is Sage Vyasa, who is the the is who Vyasa, Sage is mankind to boons 5. greatest Lord’s the of One of bodies of such incomparable author in this world and othe conduct for life the Ultimate and the wa the nature of contribution is so great that he is contribution is “ personified- viddhi Narayanam prabhum 6. Matsya, Hamsa, Sri Hayagreeva Nara, on the Acharya The Lord Himself takes At the end of a Kalpa, an asura by name Hayagreeva stole the Vedas from a directionle sleepy Brahma, who became Shruti.The Lord took avatara as a sm Satyavrata, a Rajarishi who was performi He put the fish into his kamandalu, but it grew too big for the same. He then too it let the fish into a tub, where a tank. Wh whereupon the King put it into body king could not think of a larger ordi no was le other than the ocean, and accordingly this that realised had King The Lord then reveal for enlightenment. Vedas to Brahma. Another avatara where the Lord reso sons Hamsaavataara. When Brahma’s queried him about the nuances of Yoga the Lord for guidance. Emperuman appeared of Yoga. elucidated the secrets It would appear that Brahma has a penc about Atma Tattvam. He also destroye sadagopan.org uraittha niraignaanatthu orumoortthi Krishna’s roleasa teacher, SriNammazhwarsays,“ the BhagavatGitaexcels asamanualof The last-mentionedavatara,theGeetaach Divine RealisationtoNara Prajapati, andtookabodeatBadarikash again, The Lordtookatwinavatarayet and restored the Vedas to Brahma. and restoredtheVedas toBrahma. of andfeatures face the with Hayagriva, the ocean. The Lordasuras namedMadhuandKaitabha,who had to rush to Brahma’s lamptocarryonCreation,fo as aguiding rescue again in the form of Sri madhusUdhaba hayagrIvar , Sri Narada and others. and , SriNarada ” 18 asNaraandNarayana,bornofDharma , where He taught Karma Yoga and and whereHetaughtKarmaYoga rama, instruction forlostsouls. ExtollingSri secreted theVedasatbottomof a Divine Horse, destroyed theasuras aDivineHorse,destroyed r helostthemagaintoafreshsetof -thiruvahIndrapuram aarya, isespeciallysignificant,for Neri ellaamedutthu

sadagopan.org ” the form of Arcchaa form the a to the devout at the efforts pale into insignificance efforts pale into insignificance Krishnam vandE JagatgurumKrishnam vandE consists of hundreds of books or consists of hundreds of books , who is included in the group of, who is included in the group der, the Lord also arranges for His Lord also arranges der, the i, whose devotion was exclusively to following, through their phenomenal following, through stead all through our sojourn in this sojourn in this through our stead all by resorting to another set of deaths. This is why we hail Sri Krishna deaths. This is s as to the correct ways of worship. s as to the correct ways of nduct of great people like Sri Bhishma, people like Sri Bhishma, nduct of great various temples in

hwars. Though Azhwars are twelve, the acher has given us a wonderful body of body us a wonderful has given acher manner of establishing temples for the temples for manner of establishing the Saatvata, Poushkara, Jayaakhya and 19 Thus the unapproachable Emperuman not the Thus s the Paancharaatra shastr the Brahman and ways of attaining the same, these world, and which, when we shed our mortal coils, helps us escape from the the from escape us helps coils, mortal our shed we when which, stand us which will knowledge, good in and world, and cycle of births vicious and unending Preceptor “ or the Universal as “Jagat Guru” 7. by the life and co words to be attested slen Him is in whose faith For those Paancharatrabeginning of every yuga. The Samhitas, as they are called, of which In His infinite mercy, the Universal Te the Universal infinite mercy, In His and considerable respect who command knowledge and impeccable behaviour. 8. The Lord also teache Paadma Samhitas are the principal ones. Dealing with the nature of the detail Samhitas lay down in great Lord and conducting worship therein. therein. Lord and conducting worship in only makes Himself easily accessible moorthy, but also guides ignorant mortal 9. instructional Emperuman’s All of compared to what He has achieved Dasaavataras in the form of various Az Sri Madhurakav excludes count taken here Sri Nammazhwar, and Sri Kodai Naachiar Divine Consorts). sadagopan.org to listen to words of wisdom, though unpalatable. to listenwordsof wisdom, though “ exhorts SriPeriAzhwar “ SriNammazhwar “ everybody fromtherooftop,topartak content to keep theirenlighteningex thrills, atleastsecondhand.Thiswasth feel likesharingitwithournearand would listen.Occasionally, when wearesubject toan uplifting experience, we intellects thatmadethemsharetheirex common-intense loveforSriman Nara inferior ones, andbelongingto diverse And thuswereborntheAz would listentotheirpeers. of taking birtha SupremeBeingforthepurposeofuplift as one of theways, oncetheavatarawasconcluded.Real proletariat,while Hewaswiththem,theyquicklyfo so to say, inetc. hadbutalimitedeffectonsamsaris the hope thatLord. PerhapstheLordrealizedthatHis people tribulations, ifonlytheycaredtole awaitedthemduri treasure what agreat Azhwars, who,throughtheirDivya Pra The greatest efforts ofEmperumanat Azhwars asAcharyas Sonnaal virodhamidu, aagilumsolluvankelmino engal kuzhaampugundukoodumanamudai Tondeer elleerumvaareer,tozh hwars, some oftheminsuperior castes,somein hwars, some Chapter 5 Chapter Chapter 5 Chapter Chapter 5 Chapter udu tozhudunindruaartthum arn aboutanddevelo 20 e ofthenectar theyhad discovered. dear, tomakethemtooexperienceour bandam, made ordinary mortals realize madeordinarymortalsrealize bandam, e stateofAzhwarstoo-theywerenot rgot Him and returnedtotheirerrant rgot Himand periences tothemse , and while they listenedtoHiminawe they , andwhile periences indivinitywithanybodywho incarnations asSriRama,Krishna, emancipating mankindisthroughthe occupations,having buttwothingsin yana andtheimmenselygenerous ing people,theLorddevisedploy ng and after thislifeoftrialsand ng andafter izing theinefficacy tondar ulleervanduollaikoodumino

”- Sri Nammazhwar compelsall ”- SriNammazhwar p devotionforthe lves, butinvited of beingbornas ” ---invites ” sadagopan.org

” ption. However, clouds absorb the bution of the Azhwars is graphically bution of the Azhwars is graphically abandas, the more one is convinced convinced is the more one abandas, of water. Similarly, Vedas and other st instructional effort was to be born voice of the Lord, and it was He who voice of the Lord, ence). And as the Azhwars themselves And as the ence). translated the essence of Vedas into e thirsty mankind and crops in the form 21 fficult of comprehension to the average to the of comprehension fficult Meghangal samudra jalatthai vaangiMeghangal samudra jalatthai sarva pannaar paadal inkavigalpannaar paadal tannai yaanaai taan Granthas (manuals of instruction) rather instruction) (manuals of Granthas than em sing His praise. Sri Nammazhwar says so at Sri Nammazhwar says em sing His praise. vEdam thamizh seida mARan ” etc. en naavinulaane ”, “ attest, they spoke and sang but as a attest, they spoke and made th entered them in Tiruvaimozhi- “ several places paadi about their being Upadesa their being Upadesa about (RecordsAnubhava Granthas of Experi Mercy The Clouds of greate It is thus clear that Emperuman’s contri again as Azhwars.The immeasurable upajeevyamaanatanneeraaga umizhumaa pole Seawater is salty and unfit for consum of rain, which represents the purest form scriptures are in , which is di mercy, man. Azhwars, in their infinite The more one goes through the Divya Pr the through one goes The more thus- “ described by Swai Desikan essence from the sea and bring it to th sadagopan.org upaadhadheeta, Hamso yathaa ksheeram iva ambu mishram” upaadhadheeta, Hamso yathaaksheeramivaambumishram” “alpascha kaalobahavascha vi milk fromthewaterandimbibesonly milk. of theSwan,which,when many, do learn only that which is of the Exhorts aseer-Asthetimeavailableis quintessence ofknowledge,byknowin learn,withinth of thestoryisto able to master theScripturefully,for that howeverquantum yettobelearnt-threetowering many life spansquantum ofscripturesthelatterhadim he might be Vedaadhyayanam fourth lifetimetooto provided with,to begivenanotherlife.SriBharadva he wouldIndra, appearingbeforethe never be devoted threelifetimestoVedicstudie The vaivedaa: would perhapsneverbecomplete,fo A thoroughstudyoftheVedas wouldinvo Selective Learning the treasureinitsaccessibleform. ” eligible tolearnthescriptures,putting Further, onlypeoplefortunateenough Satakopan from. ThisiswhySriNammazhwarhailedas“ making Tamil, thecommonman’slanguage, Maaran marai Kaataka Prasnam ” confirmstheShrutiitself. ” ” or the DraavidaVedamenabledeven thelowliesttopartakeof ” orthe recounts thestoryofSriBharadvaajaMaharshi,who faced with a container of of acontainer with faced , inquiredwhatthela gnaa; yatsaarabhootam tat r theVedasareindeedendless-“ g which everything elseisknown. 22 e short lifetime available tous,the e shortlifetimeavailable them beyondthereachofothers.But knowledge issimplyendless.Themoral bibed- amerethreehandfuls-andthe . IndrathenshowedtheMaharshi the to be born in the upper castes were ja replied that he essence, takingaleafoutofthebook short andhurdlestolearningareso s. At the end of his third lifespan, s. Attheendofhis thirdlifespan, lve severallifetimes,andeventhen mountains.IndratoldBharadvaja iteasyforhimtobenefitthere Vedam Tamizh seidaMaran Vedam Tamizh watery milk, separates the watery milk,separatesthe tter woulddoifhewere would devote the woulddevote anantaa sadagopan.org r scriptures has been summarized has been r scriptures by Just as tastes sweet a sugarcane all

23 ready absorption for of Divya Prabandas, in the form Azhwars by our frail capsulefaculties, in a form, so to say. . emancipate and too can enlighten over, these prabandas The quintessence of the Vedas and othe of the The quintessence sadagopan.org Samanarum, SaakkiarumValinduvaaduseiveergalum matrum is shownbytheTiruvaimozhipaasuram-“ control overlargesectionsofthepopula Naiyaayikas Shaaktas, Meemaamsakas, obliterate theoriginaltrail.TheAdva manyby andso deep andstrongroot, Vaikuntam. pathtoitspristi restore thetraditional This was noThere was thustheimperativeneedto easy job; fo which lednowhere. obscuring theoriginalpath, with thornybushesofconflictingreligi Vaikuntam,which,however, track toSri into themundane awell-trodden morass.ThesaintlyAzhwarshad laiddown professing toshowpeople the proliferation ofseveralpseudore increasing influenceoftheKaliPurusha. large sectionofhumanity, whichhadbecomehardnutstocrack,duethe medium of theWe sawhowtheLordtriedHisbestto Azhwars. However,Acharya Avataaram even Sampradaya, toprotect itagainstthe had totakeanother series ofavat against pestilentialattacks byweeds, important tocreateabeautifulgarden, to be good butSome oftheseschoolsthoughtwere led people astray,Samanar, Mundar,vidhiyilSaakkiyargal much like the proverbial mirage. It is as the pathtoliberation,made but also misleading people alsomisleading but Chapter 6 Chapter Chapter 6 Chapter Chapter 6 Chapter r theobstructingovergrowthhadtaken 24 worms, poachers etc. Hence Emperuman etc.Hence Emperuman worms, poachers ” fromTirumAlai) clear away the weeds and thorns and to weedsandthornsto clear awaythe ous andphilosophicalthought,notonly onslaught ofobscur aaras asAcharyas, toredeemthe Thisundesirableinfluencealsoledto ligions andphilosophies,which, while ce evenduringtheAzhwars’ times(as ne gloryofbeingthe soleviaductto outright bad,whileothersprofessed itins, Jains, Buddhists, Kaapaalikas, Buddhists,Kaapaalikas, itins, Jains, in courseoftime,becameovergrown -lanes had sprung up as to almost -lanes hadsprungupastoalmost this valianteffortleftuntoucheda emancipatelostsouls,throughthe (Logicians) etal.hadestablished as it is to maintain andprotectit as itistomaintain

ilingatthu ittapuraanattheerum, ilingatthu ittapuraanattheerum, them,sinkeven deeper intomeanderinglanes, antist schoolsand ” and“ Veruppodu sadagopan.org the banks of holy holy of the banks i from the depths of we come to thinkof it, almost all f at the bottom of the ocean, the masses. And, unlike the original the original And, unlike the masses. rd as Acharyas, on d in the north, for His avatAra north, for d in the as dia, sanctified by residence of great residence of great by dia, sanctified creted away by Hiranyaaksha. the Paalaar, the Periyaar, the Vaigai, the Paalaar, the Periyaar, th water, in some form or the other. other. th water, in some form or the 25 rvatam on His back, to enable the Devas and again, He rescued Bhoom sevitamaana desatthile …avataritthu , He took the form of a Great Turtle, (which is an , He took the form of a Great Lord has been foretold in Sri Bhaagavata Puraana, in Sri Bhaagavata has been foretold Lord , needless to say, had to be in water, as the Lord He built a bridge to Lanka across the Ocean, an He built a bridge to Lanka across the Ocean, an Koorma avatara

Matsya avatara Sri Rama, Sri Varaaha avatara Sri ”-Swami Desikan). ”-Swami Desikan). Asuras to churn the sea for Amritam. chose to assume the form of a fish. amphibian), and stationed Himsel supporting the Manthara Pa the ocean, where she had been se the ocean, where she had been 1. The In 3. 2. In 4. As rivers like the Kaveri, the Taamraparni, etc. The Marine Motif banks of the Sarayu, Sri Krishna’s birth and Sri Rama was born on the and when childhood were around the Yamuna, of the Lord’s avataras associated are wi in the following sloka:- sloka:- in the following Narayana paraayanaa: “Kalou khalu bhavishyanti Kvachit kvachit mahaa bhaagaa:dramideshu cha bhoorisa: Tamraparnee nadee yatra Kritamaala Payasvinee Prateechee cha Mahaanadee” Kaveree cha Mahaabhaagaa This sloka predicts the avataara of the Lo The Achaaryaavatara of the The Achaaryaavatara of which happene , most dasaavataaraas In of the south Lord chose Acharyas, the arulinaan propagate the same for the upliftment of for the upliftment the same propagate Maharshis like Sri Agastya (“ Maharshis like sadagopan.org

8. And in Arcchaavatara too,mostof AndinArcchaavatara 8. And before all creation, Helies 7. as too, In HisVyoohaavataara 6. 5. In unimaginable feat. long tobear enumeration. banks- Srirangam,Tirukkudandai,Kapist Tiruppaanazhwar). ilaimelorubaal maratthin waters asababy,housingallth Ocean, onSriAdisesha. residence, Dwaraka,issituatedbythesea. Yamuna partingforHispassage.The safe handsofSriVasudevaamidst OntheverynightofHis Vimsati). the Yamuna(“ Sri Krishnavatara Yamuna saakshikayouvanamyuvaanam , all of Sri Krishna’s youth was spent in the sands of wasspentinthesandsof , allofSriKrishna’syouth dasAvatAram dasAvatAram 26 akanaai- gyaalamezhum undaan e worlds in His small tummy(“ e worldsinHissmall Sri Vaasudeva on a banyan leaf in the primordial on abanyanleafintheprimordial birth, HecrossestheYamunain Histemplesaresituatedonriver a raging storm withanobliging a ragingstorm city Hebuilt forHispermanent alam, andAnbil;--thelist istoo , Helieson theMilky ”--_Sri Gopala ”--_Sri Aala maa ”-Sri

sadagopan.org aar Koil, all on the banks of or in of or in aar Koil, all on the banks at He is born as Acharyas, yet again born as Acharyas, at He is ion with water in some form or the form or water in some ion with dur, which is not far from the Paalaar. dur, which is not far from the that most avatara of the Acharyas’ bar describes the Guruparampara thus- bar describes the Guruparampara Mannaar koil (Veera Narayanapuram), Mannaar koil (Veera Narayanapuram), 27 e Kaveri, Tamraparni, Palar Vaigai, and the banks of the Taamraparni. banks of the Taamraparni. the proximity to the Kaveri on the banks of holy rivers like th like rivers holy of that Sri Bhagavataother, th Purana says banks the on Periyar. sloka,True to the we find aforesaid 2. Sri Nathamunigal was born in Kaattu Such is the Lord’s inseparable associat the Lord’s inseparable Such is stthalas (birth places) are situated on riverbanks or nearby places. are situated on riverbanks stthalas (birth places) in the Guruparampara, The first Acharya 1. on Sri Nammazhwar, was born 3. Sri Uyyakkondar at Tiruvellarai, 4. Sri Manakkaal Nambi at Manakkaal, 5. Sri Alavandaar again at Kaattu Mann 6. Sri Ramanuja was born at Sriperumbu theme, Sri Em Adhering to the “Water” Sataripu “Lakshmee Naathaakya sindhou jaladha:praapya kaarunya neeram Naathaadrou abhyashinchat tadanu aghuvara ambhoja chakshu:jharaabhyaam Gatvaa taam Yaamunaakyaam saritam ata karendram Yateendraakhya Padma Sampoorya praani sasye pravahati Bahudhaa Desikendra pramoughai:” sadagopan.org --“ the Acharyas(SwamiDesikantooreferstosuchcropsinSr likeusarereferre samsaaris Sri Ramanuja),throughwhichthe waterfl lake has74sluices(TheSimhaasanaAd Nambi, allofwhichdrainintothevast ArayarandSriTirukkacchi Andaan,,SriTiruvarangaPerumal Tirumaalai splits intofivecanals,viz.,Sri Peri becomeabroadrive Manakkaal Nambi),to mountainintwogreat Nathamuni a toweringmountain,whichisSriNatham as acloud,absorbedthee The Lord( www.sundarasimham.org Ebook#16) www.sundarasimham.org Desikan withannotatedEnglishComm SaranAgata sasya maalineeyam sasya SaranAgata Lakshmeenaatha AchArya rAmAnuja with pratamasishyAs ssence ofthisoceanandshowered it onthepeakof ) is a veritable ocean of mercy. Sri Nammazhwar, oceanofmercy.SriNammazhwar, ) isaveritable d to as the crops, deriving theirsustenancefrom d toasthecrops,deriving ”) (Note: Sri Daya Satakam ofSwamy ”) (Note:SriDayaSatakam a Nambi,SriTirukkoshtiyur 28 streams (Sri Uyyakkondaar andSri (SriUyyakkondaar streams lake thatis SriRamanuja.This grand hipatis or Mutt heads established by hipatis orMuttheadsestablishedby entaries canbereadathttp:// r (SriAlavandar).Thisimmenseriver uni. This rain water flows down the ows to sustain crops. Inthissimile, crops. ows tosustain

i Dayaa Satakam Dayaa i

sadagopan.org everlasting bliss of service to the everlasting bliss manning the peethaas today--allmanning the peethaas these other Acharyas of Sri Ramanuja), Sri of Sri Ramanuja), other Acharyas

the 74 Mutt heads appointed by him, the 74 Mutt

29 Acharya Purushas are verily the Lord Himself, come to lift us up from the the from up us lift to come Himself, Lord the verily of the descendants Bhashyakara and are Acharyas the venerated right down to Purushas Acharya of Samsara to a world of ocean benumbing Coming back to the point, all Acharyas, right from Sri Nammazhwar, and and from Sri Nammazhwar, right point, all Acharyas, back to the Coming Uyyakkondaar, Sri by Sri Nathamuni, followed Sri Nambi, Sri ManakkaaAl Peria Nambi (and four Alavandar, Sri Lord. sadagopan.org reciting this prabandam 12000 timeswi reciting thisprabandam 12000 Sirutthaambu thousand andoddTiruvaimozhipasu beginning with“ It iscommonknowledgehowSriNath the latter. separated byhundredsofyearsfrom Here, areasonabledoubtwouldrise instruction orupadesacouldbeobtain relating tovariousAcharyas.TheAcharya toeachAcharyainhisGuru individually In tunewiththeShrutidictumthat point. in themindsofreadersandtoclarif feature isSwamiDesikan’ distinguishing The beautyofSrimad Raha on us. pres illustrious descendantsuptothe Nambi, SriRamanujaandthe74Mutt Nathamuni, SriUyyakkondaar,Manakk SriVishvaksena,Nammazhwar, Himself, andisfollowedbySriPiraatti, Achary Azhwars, andfinallyasnumerous ploys, takingbirthinthisworld asSri Rama,SriKrishna,etc,asvarious Lord, inhisanxietytoensuretheuplift ignorance andpavingthewayforeman We haveseen sofartheindispensable ro THE GREAT NAATHAMUNI ” from the descendants of Sri Madurakavi Azhwar. And by Azhwar.Andby ” fromthedescendants ofSriMadurakavi AraavamudheE

strayasaram liesinitsso ”, wasinspiredtosear Chapter 7 Chapter Chapter 7 Chapter Chapter 7 Chapter rams, byobtainingupadesaof“ rams, ent-day Acharyasshow 30 SriNathamuni, couldbetheAcharyafor SriNathamuni, oneought toknowandpayobeisance inourminds—howSriNammazhwar, y them simultaneously, while making a y themsimultaneously,whilemakinga parampara, werecite parampara, ed onlyinperson s capacitytoforeseepossibledoubts as, whose lineage starts with the Lord startswiththe as, whoselineage ment of individual souls, triesvarious souls, ment ofindividual th devotion, hewasrewardedbySri th devotion, le theAcharyaplaysindispellingone’s cipation. Wehaveseentoohowthe heads establishedby him,and their amunigal, hearingthetenpasurams aal Nambi, Sri Alavandar, Sri Peria SriAlavandar, aal Nambi, isnormallyone’s contemporary,as

und logicalbase.Another ch for therest ofthe fromtheAcharya. ering their mercy dailythetanians Kanninun Kanninun sadagopan.org thirukkachchi nambi thirukkachchi nambi personal instruction in his Yoga personal instruction joined the sishya parampara of Sri joined the sishya with gratitude not only for having d taught thed taught Prabandas, entire Divya the Lord’s will, Sri Alavandar reached us, by obtaining upadesa from Sri upadesa obtaining us, by tter that Sri Nathamuni entrusted the 31 the secrets of Yoga, which was then lost Sri Yoga Sri Yoga Sri Nyaaya Nathopagyam Nathopagyam In this fashion, Sri In this ”. Our Acharyas have not only ”. Our Acharyas have not ”. Sri Nathamuni was a great Yogi ” (the source of inspiration for Sri ” (the source of inspiration to us forever). We have to remember Sri Nathamunigal of the Divya Prabandas, but also for treasure/heirloom rediscovered the lost Sri Appan too late to be instructed in and had 8 sishyas of repute, primary among whom were Sri Uyyakkondar and Sri Kurugaikaaval Appan. (It was to the la to enable their re-propagation. Th their re-propagation. to enable Madurakavi’s Sri Nathamuni descendant, Further,Nammazhwar. Sri Nammazhwar’s Rahasyam propagation of Yoga , but due to Nammazhwar, who appeared in person an in person who appeared Nammazhwar, dasaa made him Sri Nathamuni’s Acharya. of Sri Nathamuni to the The contribution protection and propagation the of invaluable, and he is counted Sampradaya is all practical as the first Acharya for Nathamuni to purposes. Acknowledging Sri SriVaishnavism, be the first Pontiff of “ Desikan says Swami pravrittam who cameinstructed those eligible sishyas also authoredinto contact with them, but Manuals on various of the aspects of Sampradaya, for the enlightenment subsequent generations. “ Nathamuni’s works were Tattvam Alavandar’s Siddhitrayam) and “ sadagopan.org The greatness ofthisAcharyacan be ga naalum tozhuduezhuvom,na Nathamuni’s devoteesareindeedpeerless inallworlds (“ obeisancetotheAcharyada us topay thatheexhorts SriNathamunigal regardfor praise. SuchisSwamiDesikan’s wanderingminstrel,whoseoccu musician, a oneoftheAzhw A furtherproofisthat intended thisdivinepoetrytobesung. taanpaadi inkavigal yaanaaitannai merely recited,howeverresona paasurams wouldrevealthattheyareme totheAzhwar stirring ragasappropriate absolutely upliftingtemples isnodoubtgood,(“ it would be to hearwith cymbalsinhishands.Thepresent these poignant pasurams sung in soul- vallal having setthemtodivinemusic(“ ”). Perhapsinrecognition of thisfact nAthamuni -Srirangam -thanksSriMurali Bhattar makku aarnigarnaanilatthe PaaatyeE geye chamadhuramPaaatyeE geye ntly. Sri Nammazhwar says, " ntly. SriNammazhwarsays, ”, attesting tothefactthatevenLord ”, attesting Taalam vazhangiTamizhmaraiinnisaitanda 32 manner of recitation of Prabandas in manner ofrecitationPrabandasin ars, SriPaanPerumaal,wasanexpert ant tobesungwithdevotion,andnot uged bythefactthat Sri Alavandar, s’ moods!Evenacursorylookatthe ily, and proudly proclaims that Sri ily, andproudlyproclaimsthat , hisvigrahaisseeninmanytemples pation itself was singing the Lord’s pation itselfwassingingtheLord’s ”).

”) butimaginehow Nathamuni kazhale Pannaar paadal Pannaar paadal sadagopan.org ”) and ”). The day out. This is Praapyam the inaccessible the , is indeed a otra Ratnam can be read read can be otra Ratnam atra paratra chaapi nityam ”) agree that devotion to Sri nityam sharanam madeeyam on is addressed to thoughts, day in and # 49), devotes no less than three less than three devotes no # 49), e eyes in flesh and blood, and sets his and blood, in flesh e eyes Sri Nathamuni, who is well versed not Sri Nathamuni, who is well versed i, that Sri and concludes by saying is that the Acharya is not only a is that the the potable water on hand and hankers ined the lotus feet of his Acharya Acharya ined the lotus feet of his ”). 33 ituary notices of Sri Vaishnavas always of Sri ituary notices ssed Acharya- Says the Saatvata , ssed Acharya- Says the Saatvata Tasmaat Braahmanebhyo Veda vidbhyo dive such unobtainable source). source). such unobtainable ”) and not that of the Lord. In fact, the ”) and not that of the Lord. ghanasttham abhi vaancchati” ghanasttham abhi vaancchati” to be known only through ”), but also the goal to be attained (“ ”), but also the ” (Note: SwAmy Alavandar's St SwAmy Alavandar's ” (Note: naalum tozhudu ezhuvom ”. Just as the Vedas exhort us to be devout towards Vedic Praapakam Stotra ratnam Stotra Achaaryan tiruvadi adaindaar scholars and pay obeisance to them daily, scholars and pay obeisance to them Swami Desikan (“ occupy our Nathamuni should constantly akin to the dictum of the vedas, “ dive namaskuryaat at http://www.sundarasimham.org Ebook praise of Sri Nathamun slokas to the tiruvadis (as he was christened) Ranganatha Muni’s sole refuge, not are the but also inonly in this world Sri Vaikuntam (“ sharanam madeeyam yadeeya charanou here enunciated A cardinal principle facilitator (“ in his “ (One who forsakes the Guru, visible to th (One who forsakes the Guru, heart upon the Lord, who is Saatvata Tantra of Paancharatra says, ob that Gurureva paraa gati: “Gurureva param Brahma, here note to sharanam vrajet” upaaya upeya bhaavena tameva relevant is It atta refer to the individual having (“ whose devoti Scriptures denounce those the easily-acce to Lord, in preference Shaastra gamyam tu ya:smaret “Chakshu: gamyam Gurum tyaktvaa karasttham udakam tyaktvaa fool-as much a fool as one who forsakes after water from clouds or some (“ It is noteworthy that both Sri Alavandar sadagopan.org veneration. alsointheVedant only intheVedas,but 34

a, shouldbetheobject ofourconstant sadagopan.org

35 Deshika_disciples

sadagopan.org The GuruparamparaSaram,whic Disciple’s Duty might listen.Wethus findparentsspeaki intense, we cannotrefrain from speaki upon thedepthofhisGurubhakti.When Whether apersonremember Aprakaasa prakaasaabhyaamksheeyate sampat aayushi” “Gurum prakaasayetdheemaan,Mantram yatnenagopayet elaboration forthesame. that henotonlyquotesitinhismagnum A beautifulslokafromtheSesha Samh encourages uninitiatedotherstoapproa This notonlyhelpsthe discipleinkeep valarppadum opportunity (“ alsopublicizeth undying gratitude,but what isthedutyofdisciple?Hesh Having sought refuge in an Acharyapedamai and been shown the shacklesinterminably boundbymortal (“ way to emancipation,liberation andbecomes eligibleforet the presence or absenceofGuru Bhakti elaborationofSriGuruparamparaSaram,for Saramisbutan Rahasyatraya refuge inanAcharya.Inasense,on of what onea fittingpreludetoSrimadRahasyatraya has to do to attain mokh ”, as Sri Nammazhwar callsit). ”, asSriNammazhwar ”). Potri ugappadum,pundiyilkolvadum,Pongupugazhsaatri s andextolsthepraises h wearecurrentlystudying Chapter 8 Chapter Chapter 8 Chapter Chapter 8 Chapter 36 ing alivehisgratefulmemories,butalso e Acharya’sgreatnessateverypossible ng about that someone toanybody who ng aboutthatsomeone e might say thattherestofSrimad e mightsay ch theAcharya andbenefittherefrom. ch ernal service totheLord,orremains sham-which is to seek outandobtain sham-which istoseek ould not only remember the Guru with ould notonlyremembertheGuruwith ita impressesSwamiDesikansomuch, determineswhethera personattains opus,butalsoprovidesconsiderable ng withprideofthe exploits oftheir Saram,foritlaysdowntheessence ourloveorrespectforsomeoneis Pirandum setthumnindruidarum

of hisAcharyadepends indetail,isindeed sadagopan.org Sri Yatiraja Yaamunaarya ”),

” or public adoration of | Aadaaya bhakti yogaakhyam amuni’s in the Stotra greatness ja, in which other Acharyas too Devu matru ariyen ession in several slokas and whole ession in several slokas and ss is definitely unworthy of his salt. ss is definitely e aforesaid sloka lays down thate aforesaid sloka the There are instances galore of this. All are instances There to their respective friends, politicians friends, politicians respective their to that anyone who doesn’t remember or that anyone who s, cinema buffs talking non-stop about non-stop about buffs talking s, cinema Though not on the same plane, intense intense plane, the same Though not on r the Acharya also enables better to constantly remember, venerate and to constantly tness. It follows therefore that those therefore that those tness. It follows acknowledgement and profuse praise of acknowledgement and profuse tire stotra of 70 slokas ( 37 namo achintya adbhuta aklishta gnaana namo achintya adbhuta aklishta Guru PrakaaAsanam ”) and other Acharyas too w instances of “

”) ) to the praise of Sri Ramanu Sri Alavandar acknowledging Sri Ratna and other works (“ vairaagya raasaye|| munaye Naathaaaaya agaadha bhagavat bhakti sindhave praise on Sri Alavandar (“ Sri Ramanuja showering liberal sudhaambhodhim avagaahya yathaamati| ratnam sandarsayaami aham Saptati come in for due adulation. specific exclusion of even the Lord (“ the Lord of even specific exclusion 2. 3. 4. Swami Desikan devoting an en 1. Nammazhwar, to the Sri Madurakavigal singing the praise of Sri the Guru. Such intense devotion fo the Guru. Such intense devotion These are but a fe who do not do so are unwise. This is indeed true, for the Acharya’s assistance assistance Acharya’s the for true, indeed his Guru’s grea wise person publicizes is This unwise. are so do not do who progressin the pilgrim’s is so immense his Acharya’s greatne publicly acknowledge for such public Are there precedents adore his Guru. The first quarter of th adore his Guru. disciple? an Acharya by the beneficiary stotras. We thus find Acharya bhakti also prompts a person Acharya bhakti havethe Acharyas of our Guruparampara love for had intense devotion and which have found expr their preceptors, their favourite matinee idol, and so on. matinee their favourite constant tributepaying their mentor to infants, lovers talking about each other about each other lovers talking infants, sadagopan.org proportionate totheintensityofone’sAcharya bhakti. proportionate Thus,spiritualaccomplishmentsaredirectly sustain. difficult toattainand For thosewithoutsuchdeepdevotion better thecomprehension,andviceversa. level ofdevotioneachhastowardsth Jaabaala shruti the quoting much betterthanothers:SwamiDesikan, We oftenfind thatsomesishyAsare even aspecificexpression thereof. with theAcharya,soastobeable comprehension inthesishya-dedicate 2. Upakosala, discipleofSatyakaam 2. SriSanjaya, withhisintensebhak 1. Brahma VidyA, even without his Acharya’s upadesa. upadesa. evenwithouthisAcharya’s Brahma VidyA, palace. inthecomfortofDritharaashtra’s “live”, sotosay-sitting able towatchandlisten tothepr , attributesthisuneven comprehe e Acharya-thedeeperdevotion, 38

readhisAcharya’s thoughts,without to theAcharya, spiritualknowledgeis able tograsptheAcharya’supadesa ti towards his Acharya Sri Vyasa, was SriVyasa,was hisAcharya ti towards a Jaabaala, wasabletoabsorb the a Jaabaala, oceedings oftheKurukshetrawar– d discipleisonaperfectwavelength nsion in peer disciples to the nsion inpeerdisciplestothe Kata Shruti and the sadagopan.org for mantropadesam should for mantropadesam should

ile selecting a disciple for upadesam, mantra much like a nuclear secret, to y, without verifying their credentials y, without verifying their credentials fit from the mantra and its purport.fit from the mantra and its for the disciple’s emancipation, which which for the disciple’s emancipation, ch disciple to publicly acknowledge and acknowledge publicly ch disciple to ation for the preaching should be the should be the preaching ation for the Guru too, not to entrust the mantra ed, there are matters to be preserved ed, there are matters to be himself, and not to be handed out to all himself, and not to be handed stance, the mantra which the Acharya stance, the mantra which 39 his eagerness to receive the mantra. eagerness to receive his and discreet. Swami Desikan exhorts the and discreet. Swami Desikan as is laid down in the sloka as is laid down Chapter9 Chapter9 Chapter9 ”- the prime consideration ”- the prime consideration Kripayaa nisspruho vadet be handed over only to the deserving be handed over only to the deserving him, to accruing fame or wealth of considerations by guided be not should consider only disciple. The through the and capacity to absorb, bene retain and to preserve the is supposed The Acharya the mantra, andAcharya to protect and preserve it to the not to entrust to be disciples. fickle-minded, who do not qualify Some sishyAs are wealthy, and would submit at their Guru’s feet handsome the then disciples, politically, are extremely influential tributes. There are other disciples who Acharya’s an become persons these if otherwise: or socially Acharya automatically gains reflected glory. Swami Desikan says that the Acharya, wh disciple’s spiritual attainment and “ be the Acharya’s overwhelming concern and sundry. to the This sloka contains a caution indiscriminately to anybody and everybod his Acharya, glory of propagate the yatnena gopayet dheemaan, mantram “Gurum prakaasayet sampat aayushi” ksheeyate Aprakaasa prakaasaabhyaam be publiciz Just as there are things to painstakingly as a secret too- for in be kept to entrusts to the sishyA is to The Secret Formula Formula The Secret ea of duty bounden the is it how saw We sadagopan.org Brahma’s own knowledgeofthe Shastra Brahma’s own the nuancesofSriPaancharaatra. Asare would derive asseeking knowledge. Guidedbyconsiderat the Acharya of theIndra, theundisputedleaderofall all-powerfulqualifications toreceivethesame.Brahma Indra, Brahma to imparting knowledgeofPaancharaatra taught Indra Here, SwamiDesikancitestheexample qualified. preserveitasasecret,and painstakingly Equally, consideringthedifficultywithwh Acharya, anunquenchablethirstforth the guru,attainingpreliminaryqualificati would beappreciatedonlybyadisciple easily available,andtherefore, cheap. would resultinthemantra itsgrea losing ofmantraand Similarly, dissemination beautiful lady. adorn theneckofacommensurately magnificence, andensure thattheyar comes acrossthesepearls,hewouldbe hardly appreciatetheirvalue: onthe knowledge losingitsgreatness.Ifpear knowledge, sharingitwiththeuninitiate All thismightbetrueofworldlywe treasure withthemultitude? nottoshareone’sto, themorethoseare attitude benefited!Isitnotanarrow ittoasmanypossible? not propagate And whyshouldtheGurupreservema in turniscausedbythedisciple ’s devotionandendearingqualities. 40 e righttypeofknowledge,etc. its purporttothespirituallyunlettered its Thetruemagnificen other hand,ifaconnoisseur ofjewels who hastoiledhard,throughserviceto extremely impressedbytheirvalue and e immediately set into a necklace and setintoanecklaceand e immediately alth, butwhenitcomestoSpiritual devas, had come to him on bent knees, Surely, the more the mantra is known Surely,themoremantrais ls are cast before swine, they would ons like aatma gunaas, devotion to the ons likeaatmagunaas,devotionto was erasedtotallyfrom hismind,and d andill-qualifiedwouldresultinthe Indra, without checking the latter’s Indra,withoutcheckingthelatter’s would passitononlytotheeminently tness, as it would asit tness, ions oftheglorythathe(Brahma) ich heattainedthemantra,would ntra as a closely guarded secret and ntra asacloselyguardedsecret was carried away by the fact that bythefactthat wascarriedaway of Brahma,whocametogriefby sult ofthisill-advised propagation, be perceivedto ce of the mantra mantra ofthe ce sadagopan.org queathed only to the queathed ce, to ensure that he is ce, to ensure that he is thirukkoshtiyur nambi accepting all and sundryaccepting as disciples, mself open to the dangers of reaping d protect and preserve it. Hence the part the mantra only to the eminently only to the part the mantra res to acquire. Swami Desikan cites the irloom should be be 41 seeds sown by his errant sishyas. , to demonstrate the point that even to the ly test the sishya’s patien advice, and ensure its advice, and ensure its sins are laid at the ty to guide them in the Raigva Maharshi Swami Desikan quotes from the Manudharma shastra:- quotes from the Manudharma Swami Desikan paapam purodhasa: kritam paapam, Raaja “Raagyo raashtra kritam paapam,Bhartu: sva stree gurorapi”. sishya paapam Elaborating of on the concept moral is Manu declares that the King responsibility, ofresponsible for the wrongdoings his subjects, as it is his du right path. The King’s duty it is to doorstep of his Purohita, whose tender correct and timely under whose adherence. The husband, is the wife lives, protective umbrella actsresponsible for the latter’s of commission and omission. Similarly, the Acharya has to bear disciple, for it is the cross for the sins of his to provide guidance the former’s sacred duty and instruction to ensure that the disciple and righteousness. treads the path of virtue and all accepting unquestioningly Thus, by sundry as the Acharya lays hi disciples, of the sinful fruits the frightening It is the Acharya’s responsibility to im qualified disciple, just as a valuable he most responsiblesons, who woul of the he had to seek out Sri Narada for refreshing his memory. his memory. refreshing Narada for to seek out Sri he had about unquestioningly Acharyas Cautioning Acharya is entitled to severe indeed worthy of the treasure he aspi indeed worthy example of sadagopan.org infullwhateverhe hadlearnedfromSriAlavandar. and imparted knowledge, SriTirukkoshtiyurNambirele At last,movedbySriBhashyakara’stenacity andthirstforsampradayic beseeching times,tirelessly 200 km)17 Srirangam, (wherehehimselfresided)to Ramanuja, undauntedbytheAcharya’s puttingoffthe latter,wi mantra, kept measuring thedepthofSriRamanuja’s Sri Alavandar.Whenapproached,Sr TirukkOshtiyur Nambi,theSampradaayic legendary. SriPeriaNambiinstructed Ramanuja, whoseeffortstoacquire And morerecently,todemonstratethis into theesoteric pathofBrahmavidya. by theking’sabsolutelackofegoand to Raigva,managedwinthelatter’s unfazed by therejection, persevered, need allthat,andalsorefusedtote substantial wealthlyingathisfeet,reject humbly toimpartscripturalsecrets. tribute of600cows,achariot,andi Jaanashruti kneltatthefeet ofthe beneath theshelterofadilapidated ever thirstydeclaring himtobetherepositoryofall for knowledge, palace,conversedbetween Jaanashruti’s wentand knownforhischaritybenevolence. in search Jaanashruti of Raigva, whom not qualified disciple,Acharyasshould he found living was a model king, good to his subjects,philanthropicallyinclined,was amodelking,goodtohis 42 However, Raigva, unimpressed bythe However,Raigva,unimpressed part with the mantra that easily:- part withthemantrathat heart andconfidence and throughprolonge nnumerable jewels,andrequestedhim unprepossessing Raigva,offeredhima his thirstforknowledge, initiatedhim ach theking evena word.Theking, i TirukkoshtiyurNambi,intenton Tirukkoshtiyur(adistanceofaround th oneexcuseaftertheother.Sri the Acharya topartwithknowledge. SriRamanujatolearnfrom Sri point, we have the example of Sri them toextolthepraisesofRaigva, cart, scratchinghis itchingsores. secrets whichwere bequeathed by mantram nted, tooktheformerasadisciple, eagernessandeligibility for the that is to be known. The good king, repeated refusal,walkedbetween ed it outright, saying that he didn’t Onenight,twoswans,flyingover and mantraarttham . Raigva,impressed d, devotedservice , are sadagopan.org ” as tapas ” or the mantra’s mantra’s the ” or

Mantraarttham

or its purport. For, as shown above, becomes the duty of the sishya to the duty of the sishya to becomes eatness of the Guru is applicable to eatness of the om the knowledge, nor realize its om the knowledge, nor realize its not to disseminate this hard-earned reveal the mantra to the unqualified reveal the mantra to the unqualified d tongue, and lacking penance. Such a Such d tongue, and lacking penance. is borne out by the following Bhagavat by the following Bhagavat out borne is all, one’s Acharya derived his wealth all, one’s Acharya derived secrets of Karma, Gnaana, Bhakti and Bhakti and secrets of Karma, Gnaana, the Acharya and to the Lord, he is not 43 Chapter10 Chapter 10 Chapter10 ” includes the “ Mantram ”- Mantra and its be told to one without purport are not to ”- Even if a sishya has the preliminary requisite of “ aabhaktaaya naatapaskaaya absolute control over the body, mind an absolute control over the body, for, after the entire Guruparampara, it and so on. Hence Acharya from his own extol the praise of only his own Guru, but of the entire lineage of not Acharyas. Further, the term “ the dictum not to sacred purport. Thus too. This applies to the mantra’s purport Gita sloka :- “idam te na atapaskaaya kadaachana na abhaktaaya vaachyam na cha maam ya: abhyasooyati” na cha asushrooshave the divine Having imparted to Prapatti , the Lord cautions him knowledge to certain classes of people- “ person would neither benefit fully fr greatness. “n The Eligiblity Criteria Criteria The Eligiblity the slokam of the purport detail in We have seen yatnena gopayet dheemaan mantram “Gurum prakaasayet aprakAsa prakAsAbhyAm sampat Ayushi” kshEeyatE to publicise the gr Here, the instruction detailed above, if he lacks devotion to of the mantra upadesa qualified to receive sadagopan.org enlightening purport, oneshouldsimult Whenever onerecitesthemantra menta it iscapableofconferringontheupaasaka. greatness, affordittheduedevotion disciple receivesthemantraanditspurp All thiselaborateprohibitionisintend everybody whowaswitnesstothemarriage. to thegirlherself,herfatherwh who lacksappreciationofhisbride’sster putting herandtheAcharya pleads withhimnottogiveheraway The Mantra, puttingherselfin theposi asooyakaaya maammaadaa: “Naastikaaya sataayaapimadbhaktirahitaayavaa believer, thedevotionless,envious, The Mantra herselfbeseec disqualified toreceivethetreasureofknowledge. boundless auspiciousattributes,Hisunli sishya“ is eaten up ofhisGurubhakti. to theAcharya,asanoutwardmanifestation with envyunquenchable thirstforknowledgeand orentitle asishyatothescripturalsecret in “ Lord whoisenshrinedinthemantra. totheGurufrom beneficiary’s devotion the efficacy ofthemantraisdirectly Yobhyasooyati asushrooshave ”- Evenif endowedwithalltheaforesaid sterlingqualities, if a ”- Meretapas,andbhaktiin hes her possessor not to give her away to the non- giveherawaytothe hes herpossessornotto in misery.Whenagoodgirlmarriesbadperson sevadhi: tesmirakshamaam” o performedthekanyaadaanam,andto tolerance at the Lord’s svaroopam, His tolerance attheLord’ssvaroopam, 44 in marriagetotheunqualified, thereby etc., asthefollowing slokaindicates- aneously rememberwith overwhelming callsforandreapthebountifulfruits the eagernesstoperformkainkaryam proportionate tothedegreeof proportionate mited Ishwaryam ,etc., mited Ishwaryam tion ofthedaughterAcharya, ed to ensure thatonlythequalified ed toensure ling qualities,itcausesuntoldmisery ort, so that he would appreciate its whom hereceivesit, asalsotothe s- he must also be imbued with an lly orverbally,meditates onits the Guru andtheLord,donot heisinstantly sadagopan.org e wicked. Just as e wicked. Just Achaaryam manasaa s, and to enable our meditation on the great treasure the great of knowledge. s lineage of preceptors before him, before him, of preceptors s lineage ms mantropadesam, do so he should on are true. Further, it and gratitude not only our bounden duty, but is not only our the Guruparampara in the following following the Guruparampara in the lliance or even mere conversation with conversation mere even or lliance conversation with th conversation with ous and the outcasts, says the Goutama ous and the outcasts, says the ”- lays down the Scripture ”- lays down the 45 mikai: saha sambhaasheta on the Acharya vamsam-“ on the Acharya dhyaatvaa mantram adhyaapayet Guru: the lineage of Gurus is Meditating on one of certain sins like also redeems merit, a association with the pious adds down into an abyss- us capable of pulling is the wicked “ Na mleccha asuchi adhaar dhyaayet” Sambhaashya punya krito manasaa accruing Acharyas washes away the sin of lineage of the purifying Thinking unrighte from speech with the impure, Sootra. hisRemembering with gratitude own Acharya Desikan enumerates Swami the lineage, sloka- tandu alittavarai sharanam pukki “En uyir yaan adaive avar gurukkaL nirai vanangi pin arulaal Perumboodoor vanda vallal Alavandar, Manakkaal Nambi Peria Nambi, Nan neriyai avarkkuUyyakkondaar uraittha Nathamuni, Satakopan, Senainaathan Innamuda Tirumagal endru ivarai munnittu Emperuman tiruvadigal adaigindrene” immensely pleasurable, when one’s devoti when one’s immensely pleasurable, attain for one to it possible who made perfor the Acharya Similarly, whenever up only after meditating gratitude the Acharya and the illustriou the Acharya gratitude sadagopan.org to thisAcharyathatwepayob know nottheUltimate-hencesobriquet “ in so doing,and auspicious the attributes of the Paramatma, Acharya gives us life in its true sense.as goodnon-existent.TheAcharya, And by protects Heis the giveroflifeanditssustainer. us The words“ the wayoutofmorass uplifthimtoworldsabove. and deeper into thewhirlpool ofSamsaara, would remainincompleteanduseless,as Seshatva Gnaanam.Unlessonetakesthis described above,thereisathirdand areoftheopinio and SwamiDesikan entitlehimtost which Brahmopadesam, when hetakesbirth,andthenagai Gnaanam describedabove.EveryBrahmin Azhwar considers himselftohavebeen “ That suchalifeisno but merely exists,likeotherinanimatebeings. service (" thatwearetheLord’sow realisation was indeedworthlessbeforethe Guru,th The reference to" andru naan pirandilen, pirandapin marandilen andru naanpirandilen,pirandapin Seshatva Gnaanam en uyir en uyirtandualittavar ” couldalsobetakento refer atallisborneout bySri "). Anyonewholacksthisrealisationdoesn’t live, "). eisance, saysSwamiDesikan. 46 n when he undergoe he n when whereas thethirdbirth wouldshowhim from thefatethatbefallsthosewho indeedlifeitself. Without Him,weare n creatures, and exist solelyforHis n creatures,andexist most importantbirth-thatinducedby theywould onlyleadhimdeeperand born onlyafterhe n that apart fromthetwobirthsn thatapart " says a lot. Itindicatesthat thislife " saysalot. udy theVedasandVedanta.Azhwar rough hisinfinitemercy,inducedthe enlightening us as to thetrue nature enlightening usasto thirdbirth,theothertwobirths is supposedtobeborntwice-once alittavar ”. to theLord,forHeisverily Tirumazhisai Piraan’swords, ”, meaningprotector.Itis acquired Seshatva s upanayanamand sadagopan.org . tat Prapanna ” conveys a Upaaya upeya Acharya Prapatti early laying down that ”), an essential prerequisite ans and the goal to be attained,

” in Sri Nammazhwar’s tiruvadi - ”. to the lotus feet of Sri Ramanuja- atra paratra chaapi nityam yadeeya knowledge is to be gained from the the from gained be to is knowledge or the is to be performed to Prapatti ute for attaining knowledge (“ ute for attaining to the Acharya. This is not the first his praachaaryaa Sri Nathamuni, Sri 47 d to him, as to the Lord -“ Chapter11 Chapter 11 Chapter11 ” patti in Sampradaayic literature-several literature-several in Sampradaayic patti ” ” says the Upanishad, cl en uyir tandu alittavarai sharanam pukki en uyir tandu Purushakaara Prapatti ” reiterate the hoary tradition of ” reiterate the ”). sharanam pukki ”, that the Acharya is both the me Sa gurum eva abhi gacchet Ramanujasya charanou sharanam prapadyeRamanujasya charanou sharanam ponnadi meymmaye Mevinen avan tat viddhi pranipaatena, pariprasnena sevaya wealth of information, as we saw last. The words “ Surrender to the Acharya! to the Acharya! Surrender paasuram, “ Swami Desikan’s Lord and to the Piratti (“ Lord and to the “ We are told that just as Saranaagaati We are told that performance of Prapatti therefor is mention of Acharya Pra Poorvaachaaryas have indicated it in their works. of at the holy feet refuge Seeking Alavandar says in his Stotra Ratnam, “ charanou sharanam madeeyam Acharya Prapatti is the sole ro sole Acharya Prapatti is the vigyaanaarttham prapatti Sri KooratthAzhwan performs “ The devoted Madhurakavi seeks refuge “ The Lord too lays down in the Gita that Acharya kainkaryam - Acharya by performing prapatti at his feet and through “ Quoting the Jayaakhya Samhita, Sri Nadaadur Ammal says in his “ Parijaatam and Prapatti is to be performe sadagopan.org bhaavena tamevasharanamvrajet Nootrandaadi beforehimorhisand prostrate im feet, meditateonthem withabsolute devotion andloveforthePreceptor.We Acharya’s holy name is also to be on one’s lips Ashtaaksharaand Dvayama Just asthe always, prompted by overflowing dhyaayet japetnametbhaktyaa “archaneeyascha vandyaschakeertaneeyascha sarvadaa has thesanctionofscripture,whichsays households, ofcelebratingthetirunaks unflinching devotion.Thepresent practi venera Further, theAcharyaistobe ” of Sri Tiruvarangattu Amudanar,(Note: IrAmAnusa ” ofSriTiruvarangattu thiruvellarai engalAzhvanandammAL ” bhajet abhyarchayet mudaa” age, promptedbybhakti. The “ 48 hatrams ofpresentandpastAcharyas concentration, singhis praisesalways, ce invariousMathams,Ashramamsand ted always, andmedi ted always, should perform archana to his holy tohisholy shouldperformarchana ntras arerecited repeatedly,the

tated uponwith Iraamaanusa sadagopan.org Prapanna ” of metal, wood, of misdeeds. Such e but demonstrations of the Guru daara sutou tu guruvat vrittim Guru daara sutou tu guruvat d has the sanction of all scriptures d has the sanction of all scriptures r obtained by washing his lotus feet, ndadi enables us to recite the haloed us to recite the haloed ndadi enables be recited a minimum of 108 times be recited a deadliest of sins, and is capable of nipresent, omniscient and omnipotent nipresent, omniscient and omnipotent not limited to one’s own Acharya-such at http://www.ahobilavalli.org Ebook # Ebook at http://www.ahobilavalli.org temples as being made s of the grossest d devotion, to be sprinkled over one’s r is of sishyas, the fate who consider qually to the entire Acharya parampara, qually to the entire Acharya 49 mentioned work is also known as “ is also known mentioned work as he would of Ashtaksharam etc. as he would of Ashtaksharam ” of Swami Desikan (Note: SwAmy Desikan's YatirAja Desikan's YatirAja SwAmy Desikan (Note: ” of Swami iti sarveshu vedeshu sarva shaastreshu sammatam ” of Sri Manavala Mamunigal ar ” of Sri Manavala Yatiraja Saptati Yatiraja ”) ”-just as the Gayatri mantra is to ”-just as the Yatiraja Vimsati Lord, is destined to rot in hell: simila hell: in rot to destined is Lord, One who thinks of the Lord’s images in in images Lord’s the of thinks who One Savitri (“ etc. son, wife, Acharya’s the to as well as aacharet the om etc., and does not see in them their Acharya to be a mere mortal, with human failings, says the Prapanna Parijatam- loha bhaavam karoti cha pratimaakaare “Yo Vishno: Yo Gurou maanusham bhaavam ubhou naraka paatinou” Sri Paada Tirttham The Acharya’s Sri Paada tirttham wate or is prescribed as an antidote for the absolving us of the debilitating effect tirttham is to be sipped with faith an devotion and love is to be extended e devotion and love is to be extended name of Sri Ramanuja, every time the andadi is recited. It follows that that follows It recited. “ 28) the is andadi the time In fact, the first aforesaid tenet. every Ramanuja, the nootra during each Sandhyavandanam, Sri of name Vaishnava to perform Sri of every duty bounden that it is the therefore, names, japam of his Acharya’s holy the aforesai Sri Nadadur Ammal says that worth the name-“ above is The code of conduct prescribed NUtrandAdhi be read AmudanAr can of Saptati can be read at http://www.ahobilavalli.org Ebook # 6) and the Ebook at http://www.ahobilavalli.org be read Saptati can ” sadagopan.org it to the Lord. Not only the Acharya, bu it totheLord.Notonly tobeperf attainment. Hence,Prapatti is theAcharyais himself th To sumup, the Acharya’stiruvadiiseminentlypurificatoryandholy. andowesitsholinessto Lord’s tiruvadi, signifying theirgreatness. Itiswell Sripaada TirtthamoftheAcharyaareex however, drinkingone eats or drinks something, ofresultant water,alongwithHiswives. Soma an Achama rasa at toDwaraka,SriKrishnawa Narada went the end ofas pramaanamtheconductofSriKrishn Soma Yaga, thebody,head, eyesandallover asa and partaking of SrI Ramanuja'sSripAdatheerthaminSaligrama, karnataka (thanks SrISridhar) known that the Ganga emanated from the known thattheGangaemanatedfrom 50 The scripturesprescribe that whenever purifying agent. Here, Sri Ammal cites agent.Here,Sri Ammal purifying t thoseconnectedwith e goalaswellthe meansforits its origins. Similarly,thewaterfrom its origins. na istobeperformedaftertheact: shed the Rishi’s feet and sipped the shed theRishi’sfeetandsipped ormed totheAcharya, empt from this rule of Achamanam, a Himself-it is said that when Sri himarealsoto just as we do

sadagopan.org is a panacea for all ills of the body of the body for all ills is a panacea tiruvadis as the as purifying are

51 Lord’s own, therefrom and water emanating and the spirit. be venerated and lovedbe venerated Acharyas’ deeply.

sadagopan.org Thus the only motivenirkilum kaanagillaaulagorgal behindLord Himself this were to appear before us and preach- av (“ emancipating jeevaslikeus,who wouldn’t “arulaal” vandavallal with histirumudi(head). multiplied manifoldduetotheirassociation with histiruvadi, thepre-eminence of Just astheAcharyasafterSriRamanuja (“ splendorous centrepiece, addingglam likened to amagnificent necklace, Swami Desikanisofthefirmopinionth unshakeable foundations,throughsuch the Great Acharyawhore-established him, SwamiDesikansaysoneshouldre Immediately afterpaying obeisance toone’s ownAcharya andtheones before categories- theAcharyasbeforeSriRamanujaandthoseafterhim. Swami Desikanwouldappeartodivide Bhashyakara. gold, asitilluminatesoneaspectofth devotion to Sri Emperumaanaar.“ Each word ofadmiration forSriRamanuja. this line is worthimpressed withthedistinguishedauthor its weight in Continuing withSwamiDesikan’spasuram, “ Ramanuja Vaibhavam pin arulaal Perumboodoor vanda valal pin arulaalPerumboodoorvanda mahatee gurupanktihaarayashtiYatirajenanibaddhanaayakashree: - Sri Ramanuja came to this world with the sole aim of - SriRamanujacametothisworldwith the soleaimof ” -SriRamanujaNootrandAdi) Chapter 12 Chapter Chapter 12 Chapter Chapter 12 Chapter atAra was kripaor"arul”.Whereasthe atAra 52 e multi-faceted personality that was Sri thatwasSri e multi-facetedpersonality then Sri Bhashyakara wouldbeits then SriBhashyakara our tobothsidesofthenecklace monumental worksastheSriBhashya. member with reverence and gratitude member withreverenceandgratitude ” saysTooppulPillai,referring with” the Guruparampara intotwobroad theGuruparampara theAcharyas before himwasalso at iftheGuruparamparaweretobe listen towordsofwisdomevenifthe ’s apparently boundlessbhaktiand ’s apparently Visishtaadvaita siddhaantam on siddhaantamon Visishtaadvaita attainedgloryduetoassociation ennuyir tanduaLittavarai

engal Madhavanekannura ”, weare ”) sadagopan.org Yatipati

Kripa maatra prasanna one and all, irrespective of caste, caste, of irrespective all, and one d by Sri Ramanuja’s , that he Ramanuja’s kripa, that d by Sri eir teachings to those near and dear near and dear to those eir teachings would gain or the resultant power or would gain or rcy for the countless millions securely rcy for the countless knowing not the means for redemption 53 chosen few, it was Sri Bhashyakara who Bhashyakara few, it was Sri chosen eadth, depth and purifying qualities-“ perumpudur vanda vaLLal ”. ” fits Sri Ramanuja to a T. And in so doing, he was motivated not by by not motivated was he doing, so in And T. a to Ramanuja Sri fits ” case only to the and in any to them, to Sampradaya of the opened the floodgates creed or community, maargam, propagating the Prapatti by not which does the title “ eligibility criteria. Hence prescribe any Acharya me by unfathomable solely riches, but coils of samsaara and bound by the is so impresse there from. Swami Desikan Acharyas before Emperumaanar limited th limited before Emperumaanar Acharyas of the popular acclaim he considerations compares it to the Ganga in its br dayaa divya thatinee sadagopan.org The word “arulaal vandavallal” happiness, SriVaikuntam. Thatallmort in thecompanyof the bestofLo not merelyhappiness, andthattoo,pere everlasting bliss.SriRamanujawasthera happiness. Ephemeral happiness couldbeacquiredbyspendingmoney,butnot pleasure. Theone thing theycouldnot riches, which couldbuyfood,clothing,sh only oneaspect ofthe requirementsof Howeve qualifiedasavaLLal. Karna too munificence. Tamilliteraturelists sevengr “Perumboodur vandavallal–Vallalis debilitating samsaara. would stillbecloudedbyignoranc worlds, (“ resultoftheco the Ramanuja’s avatAra oflocationandbackgrou advantages asmother,werealldecided Kaantimati Mahaabhootapuri asbirthplace,SriKe s SriPerumboodur ashisavataara Similarly, SriRamanuja,whowasbutan nripam Dasaratham asHisfather-“ choosing SriDasaratha the place,timeandother next, Emperumanandnityasooris,who have littlecontroloverwhen,how,wher happening, butoneplannedanddecidedwe denotes thatthebirthofSriRamanujawasnoaccidental,uncontrolled “ Perumboodoor piranda vallal Perumboodoor piranda trijagat punyaphalam trijagat “vanda” ” is extremelysignificant. aspects oftheiravataaram. ” couldhavebeenused ”) for,hadthisavataranothappened,theworld e and groping for a way out of the e andgropingforawayoutofthe 54 nd. Further,SwamiDesikancallsSri mbined merit and prayer of thethree mbined meritandprayer the needy-theygaveawaymoneyand e andinwhat formwewouldbeborn nnial, everlasting,uninterrupted bliss, tthalam. The choice of Sriman tthalam. ThechoiceofSriman r, all these philanthropists satisfied r, allthesephilanthropistssatisfied rd’s devotees, atthatabodeofall rd’s devotees, in advancetogiveSriRamanujathe re philanthropist who gave away bliss, re philanthropistwhogaveaway als whocameintocontact withthe enjoy absolute inde avatara of Sri Adisesha, too chose avataraofSriAdisesha,too aphilanthropistwithboundless elter, andotherobjectsofmaterial sava SomayajiasfatherandSri give washappiness,thatis,lasting eat vallals- Kaari, Paari, Began,etal. eat vallals-Kaari,Paari, ll inadvance.While jeevaslikeus Pitaram rochayaamaasa vriddham Pitaram rochayaamaasavriddham Eventhoughthewords Thus we have Sri Rama , the usage of “vanda” , theusageof“vanda” pendence, decide sadagopan.org annal ” etc.), Swami it extends to the it extends to Kozhundu vittu ongia vallale, Madhusoodana, en ” of attaining liberation, hitherto of attaining liberation, hitherto i kavi solla vammino to the identity of the Lord of the of the Lord of the to the identity with mere mortals: with mere mortals: secrets of the Sampradaya, so that nefits that Sri Ramanuja’s munificence nefits that Sri Ramanuja’s munificence ashyakara, overwhelmed the latter’s by hude naNNarumkondu gnaanam talai 55 o bestowed Him with the Shankha and o bestowed Him inted out by Sri Amudanar thus- “ thus- by Sri Amudanar inted out osen few, by adopting Prapatti. osen few, by adopting Prapatti. manuja in a similar vein- “ ishing Him to be Sria:pati. ishing Him to be inaal vandu edutthu alittha ancipated through hard-to-earn knowledge and were and were knowledge through hard-to-earn ancipated vallal Manivannan tanna ”. ” “ Just as Sri Nammazhwar calls Emperuman “vallal” (“ Just as Sri Nammazhwar calls Iraamaanusan vandu tondriya appouz Naranarku aayinare does not stop munificence Sri Ramanuja’s establ Chakra, thus conclusively maradaga malaye Desikan applies Bh the sobriquet to Sri the ch beyond the reach of all but Ra Sri Amudanar addresses Sri manam nee pugundaai un vallal tanattinaal valvinayen Amudanar also lists the be multifarious to him- bestows on those who come tiralum pugazhum-nalla “porundiya tesum porayum tirundiya gnaanamum selvamum serum- seru kaliyaal varundiya gyaalatthai vanmay adaindavarkke” arunthavan- engal Iraamaanusanai Seven Hills, it was Sri Ramanuja wh it was Sri Ramanuja Seven Hills, the esoteric generosity in parting with start thinking even the common man could ofassured is po heavenly bliss, there was a dispute as When Lord Himself. Prince of Saints were em Saints were of Prince sadagopan.org that thechoicestadjectivesar “ ismade Homage totheGuruparampara The Voice ofRamanuja mangala sootram for theVedas“ mangala sootramfor SriRa Sri KoorattAzhwantoo saysthat “Prasaadhayati yatsookti:sv andmakehe Vedamata, needs, SriRamanuja’ssreesooktisre Empress’s private Saptati. Justasthe protection oftheVedas,andthisthem Swami Desikanisunreservedinhis “ who cured theVedas ofchronic fever confirms thisinhisYatirajaSaptati, Amudanar says,“ generated muchreliefand Vedas becameimpregnabletofurther interpretation, SriRamanujadidHerye adorning theVedamaata withgarl misi ofadvaitic themorass Vedas from easily understood,whenwe realisethat word andactionisbased reason,SwamiDesi any other Apart from praise? Andwhatmightbe for theBhashyakAra. Perumbhoodoor vandavallal ennuyir tandu alitthavarai sharanam pukki sharanam ennuyir tandualitthavarai Shruteenaam…..antarjvaram aseesamat Naarananai kaattiya Vedamkalipputtradu Naarananai kaattiya r glowwithbeauty. on the Vedas. His admiration for Emperumanar is forEmperumanaris on theVedas.Hisadmiration ”). ThisindicatesSwamiDe delight to the Vedas, and as Sri Tiruvarangattu delight totheVedas,andasSriTiruvarangattu aadheena patikaam shrutim” aadheena patikaam Chapter 13 Chapter Chapter 13 Chapter Chapter 13 Chapter e reserved for Sri Ramanuja (“ e reservedforSriRamanuja trayya maangalyasootram trayya 56 by likeningEmperumanar toaphysician ”. praise fortheBhashyakarahis itwasSriRamanujawhorescued the nterpretation theyhadfalleninto. By ands of correct and consistent correctandconsistent ands of easy by Swami Desikan’s pasuram, easybySwamiDesikan’spasuram, caused bymistreatmentquacks- manuja’s yagyopaveetam acts asthe acts manuja’s yagyopaveetam omen service. So much so that the e occurs repeatedly in his Yatiraja e occurs repeatedlyinhisYatiraja kan isaparamava nder multifariousservicestothe attendants minister to her various tohervarious attendants minister assaults bytheill-informed.This ”. Wecanobserveinthispasuram, theprime reasonforsuchlavish

sikan’s boundlessbhakti idika, whoseevery ”. SwamiDesikan ”. ” ( Sri Dhaatee Pin arulaal sadagopan.org e traditional school. school. e traditional totally blacking out the ”. That the Bhashyakara’s”. That d with the heady perfume of the of the the heady perfume d with came Sri Ramanuja, the master e lamp to its pristine glory and fine- lamp illuminating the beautiful form the beautiful lamp illuminating to tenets of the Shruti. Just as the to tenets and other works of Sri Ramanuja and other works of Sri the Paramapurusha. It is this lamp, the Paramapurusha. It is this is the strategy to reach Him and is the strategy to reach s and enhance their enchantment, is enchantment, their s and enhance icker, conjuring up illusory images of icker, conjuring up illusory pths of Veda vaakyas, and essful rejuvenation of the Vaidika mantras, and a legacy for the Atharva mantras, and ho learnt their trade through “Do It ho learnt their trade through for its unmatched originality though for its unmatched originality though e craft learnt at th of the Ultimate. However, at oneof the Ultimate. However, time, the Vedas declare in unison that Srimanthe Vedas declare in unison all His splendour. Swami Desikan lavishly between some of them, demonstrating 57 adam Richaam dhaama Yajushaam Shruti surabhaya: Shruti timately burnt itself out, ). The Voice of Ramanuja is fille Voice of Ramanuja ). The sampradayam and its unfailing adherence sampradayam and its unfailing rooted deeply in tradition, its succ Mudal Azhwars lit a lamp each on a stormy night to have a glimpse of the Lord, Sri Ramanuja too, through his Sri Bhashyam and other works, lit up an eternal Desikan-“ says Swami Shrutis, works are of the Veda but paraphrases the Yatiraja Saptati sloka— brought out by pratip “Pratishttaa Tarkaanaam Angirasaam” Saamnaam paripanam atharva parishkaara: vakyas, beauty to the of Sri Ramanuja add The divine outpourings base for the Yaajusha form a supporting Bhashyam, Sri Vedaarttha Sri Veda. The purport here is that Sangraham, Sri Saram, Vedanta Deepam, Sri Vedanta de decisively clarify the unfathomable resolve the apparent contradictions in all conclusively that all the mantras Prapatti Narayana is the Parabrahmam, is the ultimate goal. eternal service to the Lord focus high-powered Vedas are akin to a qualitiesand the boundless auspicious of view us to have a clear which enables (w due to poor up-keep by electricians Yourself” books), the lamp started to fl and ul the Lord, burned low common man’s view of the Lord. Then th practitioner of a perfect electrician, Through expert attention,restored th he lauds the Bhashyakara’s contribution Panchakam tuned its focus to show up the Lord in sadagopan.org Tridandam forsupport (“ goes ontosaythatthemightyVeda illuminating herboundlessbeautyforalltosee-“ Sri Ramanujaastheexaltedgemador Sri Koorattazhwan,renowned forhis rheumy eyes cloudedwith flame, bythelight ofwhich the Lord of theAcharya’sglory,which adiyen unable to proceedVallal could captivateandmesmeriseeven with the other Preceptors, it indeed speaks volumes Traiyyanta aalambadandam ahankaram and mamakaram. ahankaram andmamakaram. grows witheachrecounting. kUrattAzhvAn 58 unparalleled Acharya

shines outmagnificently, evento our ning theforeheadofVedamata,ning s lean on the Bhashyakara’s sacred s leanontheBhashyakara’s hardnutslikeadiyenandmake trai vidya choodaamani: vidya trai ”). IfthePerumboodoor

bhakti, describes describes bhakti, ”. He sadagopan.org en the mighty are the mighty en ere are several recorded ”, as Sri Mythily told Siriya ”.

error, it is the duty of the disciple model disciple’s conduct- that of in the politest possible terms, in them of Liberation, which had been them of Liberation, which had a clear view of objects, while a prism objects, a clear view of when he was wrong. On the rare On the when he was wrong. nterpretation, but our perception of of but our perception nterpretation, , due to oversight or other reasons, ctor of the Vaidika Sampradaya isctor of the ctual error, he is to be corrected by he is ctual error, to be regarded and venerated as the ence, Sri Ramanuja was also a model Sri Ramanuja ence, and further, for throwing open to all and further, for throwing , but realise that ev lly grateful to the Bhashyakara for lly grateful to the Bhashyakara Keeping all this in mind, Swami DesikanKeeping all this ibutes, would have been skewed and have been skewed and ibutes, would m, then not only would the Vedas and m, then not only 59 we mortals but Veda Purusha himself and we mortals but and Veda Purusha himself ”) The Sishya should not take this as an Chapter14 Chapter 14 Chapter14 y, says the Scripture. Th na kaschit na aparaadhyati Gurum rahasi bodhayet Pin arulaal Perumboodoor vandaVallal

Dissent and Democracy in Sri in Sri Vaishnavism and Democracy Dissent greatness as the Prote Sri Ramanuja’s immeasurable. For, were it not for hi not For, were it immeasurable. Brahma sutras suffered due to misi have all His auspicious attr the Lord, with only not is it Thus transparentimproper. Plain, glass affords images. distorts be eterna Emperuman too, who should proper perspective, in the putting things assuring and sundry the Prapatti Marga, before. few the chosen of the preserve calls him “ Acharya is To digress a little, though the Lord Himself, yet, when he commits a fa the disciple, but in privac the disciple, but examples of such conduct in the Sampradaya. in the Sampradaya. examples of such conduct par excell Apart from being an Acharya disciple. His devotion Gurus to his was legendary. Notwithstanding all this, Sri Ramanuja exhibited another facet of a unhesitatingly correcting the Acharya recognise the can definitely and the Sishya to apprise the Acharya of the mistake privacy. (“ occasion, when the Acharya himself errs occasion, when opportunity to belittle the Guru in public prone to mistake (“ Tiruvadi) and act accordingly. sadagopan.org Sri Alavandar. he believedtobemoreappropriatean from SriTirumalaiNambi,hedidnotfl And latertoo,whenSriRamanujawas hesitate toputonrecordhisdissentvitalmatters. estrangement betweentheAcharyaan that Emperuman’sbeautifuleyesresemble submitted hishumbleopinionthatthe An wasvoiced). time thisinterpretation thigh(SriRamanuja wasapplyingoiltohisguru’sheadatthe (Yadavaprakasa’s) discerned byhisGuruonlyfromth reactedwithcircumspecti comparison, moved totearsofanguishoverthis the Lord’seyesresembledbackside Shruti Vakya “ In thecase ofSri Ramanuja,whenhi tasya yatakapyaasampundareekamevaakshinee periya thirumalainambi -thanksSrISridhar s Acharya YadavaprakAsa interpretedthe s AcharyaYadavaprakAsa 60 d deartotheheartofhisPraachaarya correct meaningofthe quotewouldbe d upontheGuru’s inquiry,SriRamanuja inch fromputtingforthversionswhich grossly unbecoming and inappropriate grossly unbecomingandinappropriate e hotteardropsthatfellonhis d the disciple, Emperumanar did not d thedisciple,Emperumanardidnot on, and his disagreement couldbe on, andhisdisagreement learning thepurportofTiruvaimozhi of a monkey, the ofamonkey, d alotus.Whilethis laterledtoan

disciple, though ” tomeanthat sadagopan.org Pillan Pillan ” “ t, and if this is with alacrity, as ongly, it would be one’s ongly, it would be one’s the giants referred to referred to the giants Emperumanar nirvaaham Emperumanar th all of one’s migh th all of depart the place ’s words holier than the Scripture), the Scripture), holier than ’s words ively to such criticism, leave alone to It would itthe grossest form be of rated and even encouraged, all, of rated and even encouraged, orattazhwan, (that model disciple of of disciple (that model orattazhwan, toto, unquestioningly. This is required toto, unquestioningly. This is sundry ill-informed sources. We must cts of Bhagavat anubhavam. The Lord cts of Bhagavat anubhavam. n sentences in Sri Bhashya which was Sri Bhashya which was n sentences in to enjoy Him as their emotions and to enjoy Him as their emotions limited fashion, and as (speaking for s endowed with limited faculties, wes endowed with limited faculties, ”, " ”, And Sri Ramanuja, who was well aware who was well And Sri Ramanuja, e latter’s sentiments and made suitablee latter’s sentiments in judgment over the conduct of these 61 one pretext or the other, their Acharyas their Acharyas or the other, pretext one the framework of the Scriptures. Scriptures. the framework of the ” etc., indicate that sishyas did occasionally that sishyas did occasionally ” etc., indicate r, that the conduct of g criticized, rightly or wr asurable respect they had for their Acharyas.asurable respect they had for Alavandar nirvaaham Bhattar nirvaaham ” “ course, in the context of differing aspe course, in the context of differing is free one every is multi-faceted and in a very above may apply to us only myself) spiritually impoverished mortal tow the Acharya’s line in would do well to differ from their Acharyas, but this did not detract in any way from the but this did not detract in any way differ from their Acharyas, undying devotion and imme Indeed, our Sri Vaishnava Sampradayam has democracy at its roots, with the being tole spirit of inquiry and dissent intellect prompt them to, within We must remember, howeve on when today, especially Sishyas of nirvaaham are subjected to criticism from all and remember that it is not for us to sit saints for their imaginary infringements. actively participate in such blasphemous conversation. Acharya is bein one’s When to defend one’s Preceptor wi bounden duty not possible for some reason, at least to Guruparampara records that even Sri Ko that even records Guruparampara his Acharya who considered Sri Ramanuja, Bhaagavata apachaaram to even listen pass registered his disagreement with certai disagreement with registered his by Emperumanar. to him being dictated erudition, respected th of his disciple’s amends. contain several the commentaries on Tiruvaimozhi fact that The very “ references to sadagopan.org disciples. todevoted Acharya is, these days,itiscertainlyindicativeof Though thesecondalternativeproposed koodumel talayaiaangearuppadekarumamkandaai” pesil povadenoyadaagikurippuenakkadayumaagil “ninpaal porupparianagal should beourguideinthisregard- would apersonpursuedbysnake. 62 how vileandunbearablecriticismofthe

Sri TondaradippodiAzhwar’spasuram byAzhwar maynotbepracticable sadagopan.org ”- Sishya ld offer at the offer at ld ”. We should propitiate has imparted, leading to

le of treasures, viz., knowledge, that le of treasures, ived, it would only be fitting even if if even fitting be only would it ived, the disciple shou to be submitted to the Acharya, at to be submitted Moksha? Therefore, it is incumbent e most he can, ungrudgingly, says the e most he can, ungrudgingly, ar to him.Andis the measure of what th, or half of it, or a quarter, or at th, or half of it, or a quarter, ramatma. such And how do we show only fair that we show our gratitude to only fair that th and his all to the Acharya, saysth and his all to the Acharya, the ly such a disciple, who offers his the greatness of the Acharya and the the greatness that the Acharya should be offered as should be offered that the Acharya 63 hina, is entitled to the name “ Chapter15 Chapter 15 Chapter15 cha sad gurubhyo nivedayet sishya ityabhidheeyate” sishya ityabhidheeyate” the invaluable knowledge he the invaluable knowledge Acharyaaya priyam dhanam aahritya the disciple were to offer his life, weal life, to offer his were the disciple Vihagendra Samhita, adding that on period of study, for it is the end of the has given us the most valuab the Guru, who the Pa Self and too knowledge of the gratitude? The Shruti says, “ that is de the Acharya with the offering down that such offering? Shastras lay entire weal Acharya’s feet his (sishya’s) least the maximum he can afford. vaa tad ardha“Sarvasvam vaa tad ardham vaa ardhameva yatha api vaa puna:” Gurave dakshinaam dadyaat gift he has rece Considering the priceless and himself as Gurudaks everything can fix a price for liberation. Whoever upon the Sishya to offer the Acharya th Smrti- Gurudakshina chapters, we have seen In the previous Guruparampara, and our own duties towards them. and our own duties towards Guruparampara, for Gurudakshina,It is now time which is Evam lakshana sampanna: of view It is impossible to fix a price or fees in DakshiNA, “Shareeram arttham praanam sadagopan.org but even at Sri Vaikuntam, afterLibera but evenatSriVaikuntam, thattheAcharya istobe immeasurable, The Acharya’scontributionissomagn Acharyam va avibhajya aatmanaa “Na pramaadyetGurousishya:vaangmana: kaayakarmabhi: would theLord- never toharmtheAcharyabyword,deed respectively, triedtoharmthelatter. goodadvice listening towordsof HeistobecomparedHi Bhagavatas. everywhere hegoes, and theobjectof Further, suchaninfidelwouldbe ta etebahupaapmaana:sadyodandyaaitiShruti:” “Vidyaa choroGurudroheevedesvaravidooshaka: Shruti- the thought, wordordeed?Suchaningrateistobe“shotatsight”,says happens to theSishya whodoesthe Acharya withundyingappreciation,and It therefore goeswithoutsayingthat Maatrinavarkku oruKaimmaaruMaayanumkaanakillaan” “Etri ezhilgnaanavilakkaiirulanaiitum thedarknessofignorance- driving away offered to theAcharya,whohaslitup that even theLord isunawareofth Swami Desikan,themodelsishyathathewas,goesastepfurtherandsays Prati pradaanamapivaadadyaatyathashaktiAdaraat”. “Brahma vidyaapradaanasyadevairapinasakyate rteta asminyathaAchyute” from SriPrahladaan 64 e exactmeasureofrecompense tobe ranyakasipu andRavana the subject ofeverlasting contempt SriSandilyaMahrshiexhortsSishyas unthinkable, whoharms hisGuruby the lampof knowledge in ourhearts, venerated notonlyhe thediscipleshould rememberhis never speakillofthelatter. What undyingscornoftheLordandall ificent andthedisciple’sgainso or thought, andtorevereHim as he or thought, tion. Is this not paradoxical, for,tion. Isthisnotparadoxical, d SriVibheeshana , who,evenafter re inthis world, sadagopan.org Acharyat iha

atra paratrachaapi ” ”. becomes totally equal to the Lord becomes totally equal to the equal to the Acharya he is verily a equal to the e, becomes equal and share equally in in share equally equal and e, becomes ce can only be summed up in Swami Swami in up summed be only can ce g categorically that Sri Nathamuni’s ian society, where is the question of of question ian society, where is the 65 ars repetition ad nauseam- “ re and in the higher worlds- “ and in the re periyanambi-udayavar nityam yadeeya charanou sharanam madeeyam To conclude, the Acharya’s magnificen which be Desikans own sreesookti, devataam samadhikaam anyaam na manyaamahe or even deity greater than There is no to the Lord? they perform the services The Jeevatma, after attaining Moksham, persisting relationship of Acharya and Sishya? Not so, says Sri Alavandar, declarin tiruvadi is his sole refuge he everyone, upon reaching the Lord’s abod the Lord’s upon reaching everyone, Himself in bliss. In such an egalitar Himself in bliss. In such sadagopan.org dasan, sadagopan. is aUniversitybyitself. besides providingthegatewaytoex Considering thetheme,therearemany “ oppaar mikkaarai ilai aayaMaamaayan ilai oppaar mikkaarai SrivanSatakopa SriNarayana Srimate SriLakshmINrsimhadivyapadukasevaka ”. 66 Yatindra MahadesikayaNama: who feel that Sri Guruparamparasaram, who feelthatSriGuruparamparasaram, alted SchooloftheRahasyatrasaram,