5. Sampradaya Parisuddhi

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Introduction1 5 Comments What is Sampradaaya Parisuddhi? Path traveled by Sath Sampradaayam Aachaaraya Paramparai beyond ALavandhaar Thirumanthiram Meanings of Meanings of Dhvayam Prapatthi for mOksham Meanings of Charama SlOkam 51 Summary

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Svami Desikan - Vyaya mangalasasanam at kanchi Desikan -Vyayamangalasasanam at Svami

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`RqiyT) f radAya Parisuddhi is a beautiful one ChillaRai Rahasyam deals with the ChillaRai mpradhAyam) is known otherwise as ey serve as “book ends” as it were. “book ends” ey serve as mmences with our Lord, Sriman mmences with our Lord, and concludes the granthams with a i Srirama DesikAcchAr Swamy, my 1 s AchAryAs (prakrutham AchAryAs). It s AchAryAs (prakrutham AchAryAs). hasya Granthams, Swamy Desikan has a **** frtay paiCt . ïI>. . ïI>. p f t mhaEtSik[ f SWAMY DESIKAN’S SWAMY DESIKAN’S SWAMY DESIKAN’S rama Vaidhika SampradhAyam. ïImte ingmaNtmhadeizkay nm> ïImte ingmaNtmhadeizkay ! sm ïI ingmaNtmhadeizkErnug&hItm! ïI ingmaNtmhadeizkErnug&hItm! ( ïIman! ve»qnawayR> kivtaikRkkesrI, ve»qnawayR> kivtaikRkkesrI, ïIman! vedaNtacayRvyaeR me siÚxÄa< sda ùid. siÚxÄa< me vedaNtacayRvyaeR . ïIs<àdaypirzuiÏ>. . ïIs<àdaypirzuiÏ>. (! nikman SRI SAMPRADAYA PARISUDDHI SRI SAMPRADAYA SRI SAMPRADAYA PARISUDDHI SRI SAMPRADAYA SRI SAMPRADAYA PARISUDDHI SRI SAMPRADAYA

srImAn venkaTanAthAryah kavitArkikakesari | kavitArkikakesari srImAn venkaTanAthAryah vedAntAcAryavaryO me sannidhattAm sada hrudi || sada hrudi sannidhattAm me vedAntAcAryavaryO NTRODUCTION I SampradhAya Parisuddhi is the first among Amrutha Ranjani RahasyangaL. (SrI SaOur blemishless SampradhAyam SadAchArya SampradhAyam. It co SadAchArya SampradhAyam. prefatory verse in Tamil or Sanskrit NaarAyaNan and continues onto today’ and this is totally free of any blemish nature of this Pa blemishless VyAkhyAnam by the excellent on my commentaries adiyEn is largely basing Vaikunta Vaasi Oppiliappan Koil Sr Maanaseeka guru from childhood. As always at the beginning of His Ra Th or Sanskrit. concluding verse in Tamil Sri Samp The beginning verse in Tamil for sadagopan.org sampiradhAyam onRi onRi sampiradhAyam Jn~Anamandunparalleledmercy Lord andwith JnAnap-perum tahavOr upEyam(goal) one andonlyupAyam(means) sorrow ofSamsAricafflictionsbyshowin namm piRavit-thuyarmaaRRiya savingus accept asavyAjamfor sole means(upAyam)ofSaraNAgathiat uhanthu yERkum upAyamonRAl eulogized bythenithya umpar thozhumthirumAl worries aboutourrakshaNam)throughthedisplayofHisDayAGuNam aruLAl taLarAmanamthanthu responsibility toprotectusbyshowing Dayaforus tamm BharamyenRuirangi Word byMeaning: sampiradAyam onRi sathirkkum neRi saarnthanamE namm piRavit-thuyar mARRi umbhar thozhum thirumAluhanthu yERkum upAyamonRAl tamm bharam yenRu irangit-taLarA manam tanthu aruLAl um tm stressing theimportanceofperformingPrapatthi: nm cm f f pibvit piratayema[ f prem[ f pa f etaZn f Tya f birg f tiRmal f kit fmab f bic -- we have taken refuge in these great AchAryA's Sath -- wehavetakenrefuge inthesegreatAchAryA'sSath f tqram[n fbiy wa[p Sooris (eternallyfree) f ctia -- thosegreatAchAryA's withunbrokenlinkstoour -- Our Lord, Sriman NaarAyaNan worshippedand -- OurLord,SrimanNaarAyaNan f ukn ya Jn~Anap-perumtahavOr fk -- recognizingthatitisHis(ourLord's) -- giving us un-agitated mind (freedomfrom mind usun-agitated -- giving -- thoseAchAryAsofHi f Kn -- grantsusfreedomfromfearthrough the f Etb f epRn f tn f enbi caa 2 ftRqal f Km g usHis(ourLord's)Thiruvadiasthe HisThiruvadithatHerelishesto f tkEvaa f upayema[ f n ft[Em f f

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lofty status of gaining lofty status gaining of upAyam by ancient belonging to this sikan acknowledges with gratitude the sikan acknowledges ft

3 t f -- Churning the milky ocean and collecting and collecting -- Churning the milky ocean EtaEm f n f -- and have achieved the achieved -- and have T Eca f Eca f

f amudam kadainda thirumAl aDi bic f fpb kAdn f Fy nm f ni^lp f Atk f tm f Etcika tiRmalF kad amrutham for distribution to the dEvAs Word by Word Meaning: kadal kadainthu amudhatthai sErttha kadal amudhatthai kadainthu serttha thirumAladi kaattiya namm Desikar tamm nilai paRRic-chArnthOmE kdlMtt (phalan) throughgreat rewards a small tradition. this Rahasyam, Swamy De At the end of of the Lord’s AchAryAs:MahOpakAram SampradhAyam saarnthanamE neRi sathirkkum sadagopan.org from generationtogenerati thepurest in form fromtheLordandpropagated originating SampradhAyam Swamy Desikanidentifieshimselfas the SadAchAryAsandaccepteditas tamm nilaipaRRic-chErnthOmE great upakAram) the meansforourupliftment(Moksham nammDesikar thirumAl adikaattiya on byHisSadAchAryAs. -- andwe havejoined thesampradhAyam of -- showing the sacred feet of this Lord as themostsacredandloftyone. 4 ), ourSadAchAryAs(haveperformed a belongingtothisblemishless sadagopan.org

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NamperumAl 6

sadagopan.org ? PARISUDDHI

helpful even for a great genius to great genius even for a helpful r one's clarity of mind leading to r one's clarity of mind leading am to emphasize the hazards of self- rd and flourishing today until through hless one and is free of any defect is free of any defect hless one and am has to come from a lineage of of lineage a from come to has am in the traditional AchArya learning ceived upadEsam through his AchArya ceived upadEsam through his blessed with the true and traditionalblessed with the true and 7 the ChillaRai Rahasyams bequeathed to to bequeathed Rahasyams the ChillaRai VedAntha Saasthrams. The knowledge knowledge VedAntha Saasthrams. The prostrate before a SadAchAryan to learn buddhescalana kaaraNam | ic upadesam from AchAryAs: SAMPRADAYA

e Saasthrams to gain VedAntha Jn~Anam. Hence, VedAntha Jn~Anam. Hence, to gain e Saasthrams HAT 1. W 1. ivrmet! svRkmRsu.

ujjeevanam. This is the Sadh SampradhAyam. Swamy Desikan Quotes the following slOk learning without the sampradhAy zaô}an< bhuKlez< buÏeílnkar[m!, %pdezaÏir— buÏva bahu-klesam saastra-Jn~Anam qualified AchAryAs (SadAchArya paramparai).qualified AchAryAs (SadAchArya would not be Mere study of SaasthrAs be useful fo UpadEsam route, will NOT || viramet sarva karmasu upadesAt harim buddhvA paramparai is essential for us to be paramparai is essential for This upadEs meanings of Saasthrams. comprehend the true meanings of opposedobtained by self-study, as to us by Swamy Desikan. us by Swamy Scope: starting from our Lo Our SampradhAyam meanings of th the clear who has re search for a SadAchAryan, SampradAya Parisuddhi is the first of is the first Parisuddhi SampradAya the grace of our AchAryAs is a blemis the grace of whatsoever. Highlights: It is absolutelyus to essential for sadagopan.org established on the basis of PramANams. established onthebasis ofPramANams. Further, oneshouldfollow sampradhAyams SaasthrAs andrejectlatter. should notpayattentiontothesampradh fromthefoundationSath SampradhAyamhasarisen ofSaasthrams.One Prathama- AchAryanandcontinuingwithone's ownAchAryan. throughtheline propagated These canonlybeexperienced toga forsecuringMoksham. means (upAyam) theSaasthra embracing SampradhAyam These Vishayams(Tatthvams)compre Saasthrams) canonlyberealized Saasthrams (thetruecomprehensionof lineage ofourSadAchAryAs.ThearthaVisEshanirNayamadhyAthma Saasthra PaaNiandpreservedpropag SampradhAyamsenses. These vishayamscanonly rooted in Saasthrams There aremanyvishayams(tatthvams) given to us by the Lord in His rolestudy. as K.G. Ananathapadmanabhanishighlyre informative In thiscontext,arecent SaasthrAs ontheirown. learn aboutimportanttattvamssuchas Theyshoulds learning Saasthrams. People with theirwaveringmindswi Meaning: 2. W HAT

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the innermeaningsofVedAntha that cannotbegraspedthoughour SADH These cannot beseen bytheeyes. Isvaran and desist from learning fromlearning anddesist Isvaran ated intheirpristine formbythe that our poorvALs have conclusively poorvALshaveconclusively that our Ayam that isinconflictwiththe Ayam that hendible solelythroughSadh

SAMPRADHAYAM ? sadagopan.org (the (the ). This is ? ng at the holy ng at the holy samprathipatthi (since it would t accept Vedam as t accept (the sampradhAyam without SAMPRADHAYAM

(in the matters that are far SATH en the product of imagination of of imagination of en the product

Ayam through learni not accept the authority of Vedams not accept the tion of BhagavAn's alone Saasthrams usted and cast aside in favor of the aside in favor of the usted and cast AS established by those, who might have who might have by those, established e not supported by PramAnams should should by PramAnams e not supported "Saasthra-moolathva-

e has to learn about these Saasthrams e has to learn about these hya upAdEyankaL” (that which must be must hya upAdEyankaL” (that which 9 . Here, Swamy Desikan points out that Desikan points . Here, Swamy mislead one from Sath SampradhAyam. mislead one from service and seeking clarification through through clarification service and seeking lict with Veda PramANams), (since they do no ACCEPTED

be put into practice). BE

tadhviddhi praNIpAthEna pariprasnEna sEvayA tadhviddhi praNIpAthEna pariprasnEna IS

HAT rathipanna-Saasthra ViruddhamAna sampradhAyamum 3. W 3. Bhrama-vipralambha-SambhAvanai uNDAhayAl bhAhya thulyamAhayAlE” sampradhAyam that is in conf the guarantee of Veda pramANams) and Samp misinterpret saasthrAs lead us astray by deception) or beyond the ken of indhriyams/senses), Saasthra-moolam illAtha SampradhAyamum "athyantha-athIndhriya vishayatthil 4. 3. 5. 2. 1. the only way to grasp and master "vEd the only way to grasp and master learnt and that which has to feet of many Jn~Anis with reverence, with reverence, Jn~Anis of many feet humble questioning ( uNDAna sampradhAyamE upajeevyam" the sampradhAyam built upon the founda as protective ones. On can be accepted Sampradh and practice Saasthram-based adiyEn will quote Swamy Desikan's text first on this sub-topic MaNipravALam and translate Swamy Desikan observes: it next. been might have since they be rejected the true purport of Saastraicmisunderstood injunctions; further, these viparItha SampradhAyamsbe mighthave have the intent to those, who might sampradhAyamsTherefore such that do Matham should not be tr like ChArvAka SampradhAyam. time honored Sath this way: Swamy Desikan sums it up BhagavAn's SaasthrAsBhagavAn's ar or those who sadagopan.org artha nirNAyakam clear understandingofthetrue will notonlyshowthepathofSathsamp learning SaasthrAsonone'sowneffort of saasthrAsthatare divorcedfrom (the comprehensionof thetruemeaningsarenotpossiblethrough thepursuit dhushkaram; sukaram thAnAhilumupayukthamAhAthu" "Sath-sampradhAya RahithamAna saasthratthAl arthanirNayam ( Tatthvamandrelatedmatters Isvara receive UpadEsamsfromhimandbeble true practitionerofSathSampradhAy engaging inthearduoustaskofteachi isindeedSa Our SathSampradhAyam upadEsAth HarimBhuddhvAviramEthSarvaKarmasu PramANam - avisvaneeyam -theycannotbetrusted). PramANam -avisvaneeyam ). A portrait of sampradaya kalakshepam of sampradaya A portrait meanings ofVedAnthictexts( 10 am should approach a SadAchAryan and am shouldapproachaSadAchAryanand Sath-SampradhAyam; even if such an Insteadof dAchArya SampradhAyam. ng oneselfandgettingintotrouble,a s. Those upadesams of a sadAchAryan s. ThoseupadesamsofasadAchAryan ssed withaclearun radhAyam butalsowillhelptogaina likehithamandpurushArtham ) andstayawayfrom derstanding about derstanding apEkshitha apEkshitha

sadagopan.org : : s (deep) meanings m and a Rahasyam RAHASYAM

its meanings from an AND

of Charama SlOkam as RAHASYAM

sarva dharmAn parithyjya sarva dharmAn parithyjya AND

is treated as a rahasyam. Is it am is sadhasyam and sampradhAyam SADHASYAM reconciled by the understanding that reconciled at being a rahasyam. Similarly, theat being a rahasyam. Similarly, openly mentioned in sadas (public sadas (public in openly mentioned

is limited to upadEsams performed by (The Third Rahasyam). The apparent Rahasyam). The apparent (The Third comes a Rahasyam. Hence there is no dhasyam is and what rahasyam is. Fordhasyam is and what rahasyam rahasyam takes it off from the realm rahasyam takes it off from ing both a Sadhasya amAyaNam. Charama SlOkam is The out thought about it about out thought ts are not acceptable as having the as having are not acceptable ts 11 en ask how the SlOkam, which Charama SADHASYAM

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4. C 4. HERE 5. T 5. instance, GithAchAryan' privacy to a sishyan. an AchAryan in what sa There are some confusion about sa inconsistent? Swamy Desikan this question. He says There are two categories in the There are two as Sadhasyam, which is One is known which is Rahasyam, other assembly). The MaaMekam SaraNam vraja-- and Ra varnams can hear Bhaaratham may th housed in BhAratham. People of sadhasyambelongs to the category sadhasyam removes the concerns of th as a categorization of Charama SlOkam of Sadhsayam. He says that the true answer is along the following lines: PramANam points out SlOk that Charama says that Charama slOkam is a rahasyam approach is easy to engage, the frui engage, the is easy to approach blessings of Sath SampradhAyam). of Sath SampradhAyam). blessings views is inconsistency between these two the recitation of Charama SlOkam with makes it Sadhasyam. When AchAryan, then the Charama SlOkam be inconsistency in the Charama SlOkam be sadagopan.org UpakOsalan ispleased. Is there notaCo thereafter andinstructs UpakOsalan three stepshave their ownphalans. him onthreedifferentaspects ofone UpakOsala Vidhyai,UpakOsalanisinstruct (therahasyamsrela Brahma Vidhyais ofthe are two Vidhyai upakOsalaVidhyaiandVaisvAnara that Upanishads say inconsistencies inthe Upanishads,when leading allthewayuptoclear has tobeinstructedaccordingtheir body thatittakes.Indh true natureofAathmAasbeingeterna can beequaltotheperishablebody. wi Indhran wasdissatisfied known asaasuraupanishad.Indhranwas anyfurtherquestion didnotask updEsam, andth the body(SarIram) to theincorrectway.Hence, Brahmain knew thatVirOchanan istheenemy of Indhran cametoBrahmaseekingupadEs theheadofasur It hasbeensaidthat inconsistencies. Theyask:"Isit raise theobjectionthatPramANams as SadhasyamwellRahasyambased Although weagreethat therearenoco depending onthecontext. 6. T HERE 7. A

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BETWEEN The pleasedBrahman 12 ans, VirOchananandtheheadofDevAs, dEvAs and wanted tosteerVirOchanan dEvAs andwanted looked acrosstheentireperspective. l andbeing totallydifferentfrom the nflicts inviewingtheCharamaSlOkam on the Brahma Vidhyai fully and nflict here? No!Same situation exists am onthenature structed VirOchanan thatAathmais tatthvam. Therefore, thereareno ting to gaining Moksham). In the ting togainingMoksham).In Next,AchAryaJaapAlar arrives level of interest in a graded fashion level ofinterest inagradedfashion Brahma Vidhyaiand on thecontext,therearethose, who ed bythethreeAgnis. Theyinstruct s andwentonhishappyway.Thisis also there. After VirOchanan left, likeUpanishadsappeartohave

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, it is clear that portions of the , it is clear that described as four in number t real. Only when e should not stop with incomplete e should not AMONG and Aniruddhan) at

ys clearly that there is no substitute ys clearly that Arjunan. He knew that man (Arjunan)Arjunan. He knew that om a SadAchAryan, it is important to om a SadAchAryan, it is important n of the VaasudEvanwith the Para may appear to be inconsistent. For ns and thus gain a firm understanding ns and thus gain a firm understanding sources but the poorNa upadesam with sources but the poorNa upadesam sadaachAryan Sage Jaapalar. Then like one's mind. As an example, Our Lord Our example, As an mind. one's 13 be received from a Qualified AchAryan a Qualified from be received LEARNING

SAMPRADHAYAM e fact that the portions e fact that the INCONSISTENCIES

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HE HERE 8. T 8. 9. T 9. from a superficial perspective, they from a superficial perspective, instance, the VyUhAvathAram has been (VaasudEvan, SankarshaNan, Pradhyumnan based on the inclusio three elsewhere performed GithOpadEsam to His disciple, performed GithOpadEsam to of His HithOpadEsam. tatthvams are no among Any inconsistencies learn from other qualified AchAryans so that the true meanings received received meanings true the that so instructed AchAryans he many what of feet grasp qualified to the at other able fall be to from not ArjunA will learn guNams instructed in place in earlier can be firmly laid tamO Lord and our rajO Hence, with completely. clarificatioJn~Anis and seek additional Even after receiving poorNa upadEsam fr receiving poorNa Even after the instruction is completed. Upanishad sa the instruction of Brahman and onfor PoorNa upAsanam of th upAsanam independent truth. the whole Upanishads examples from From these two In actuality, there is no conflict. For some, it is enough to have a portion of of portion a have to enough is it some, For Vidhyai. with VaisvAnara conflict. no is there actuality, In a by be blessed Rest has to the whole. from different Vidhyai can be received have to all its components (amsams) (SadAchAryan). sadagopan.org capable todoBhakthi yogamshould performthat,difficultto Yogam can Bhakthi YogamandPrapatthiYogam.Thos In anotherinstance,therearetwo no inconsistencyinpractice ofone overtheother. one ofthe above.One candothe ritethat sacred rivers, giving of dhAnam et al. ThdevathArAdhanam, performanceofpenanc karma Even intheanushtAnamof steps oftwoyogamsandaccomplish Jn~AnaYogamfollowthesuccessive are capabletopracticebothKarmaand keeponpracticingituntiltheyvisualizeAathmA.Others,who Karma Yogam Yogam orbothKarmaandJn~AnaYoga The answerfocusesonthe allblemishesofthe Yogam toremove (aathmAvalOkanam). Howcould thatbepossiblewithoutthepowerofJn~Ana purity ofmindthrukarmayogamtoqua Yogam withoutcompletingJn~AnaYogam.Itissuggestedthatonecanachieve There issuggestedananushtAnamto Let ustaketwoexamples: as threeor four.Therearethusnoinconsistencies. are oneand thesameandhence, itis becomes threeinnumber.TheGuNams theLordinSri Roopamof VaasudEva . BhakthiandPrapatthiYogamsasroutesto Moksham. 2. throughpracticeofKarmaandJn~AnaYogams aathmAvalOkanam 1. 10. E XPLANATION

OF fitness oftheindividualtopracticejustkarma “ INCONSISTENCIES their goal of aathmAvalOkanam. theirgoalofaathmAvalOkanam. mind? Doesitnotlookinconsistent? consistent to view the VyUhAvathArams consistent toviewtheVyUhAvathArams 14 visualize one's aathmAthroughKarma visualize choose the less strenuous Prapatthi choosethelessstrenuous Vaikuntam. Then, the VyUhAvathArams theVyUhAvathArams Vaikuntam. Then, upAyams (means)forMokshaSiddhi: lify onefor theblessings ofKaivalyam Yogam, therearesubdivisionslike practice Yogam. Thosewho are not ms. Thosewho arecomfortablewith ere isnolimittoperformanceofonly of VaasudEvan and Para VaasudEvan of VaasudEvanandPara isdeartothem.Therefore,there is e whohavethecapacity toBahkthi e, pilgrimage to KshEthrams and e, pilgrimagetoKshEthramsand ” IN

ANUSHTANAM : sadagopan.org open to all. There is no difference no difference is all. There open to cities and limitations. That is all! ce of either. The differentiation in the either. The differentiation of ce 15 in the phalan to be gained by the practi to be gained in the phalan is based on one's capa route to be chosen Yogam, which is KashaNa karthavyam KashaNa which is Yogam, and is

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Parama dayALu Parama dayALu 16

sadagopan.org : : : YUGAS

YUGAMS

THE

PRAVARTHAKAR

EARLIER

IN KEY DURING

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ams. Madhura Kavi took refuge at and became blessed. Madhura Kavi AchAryAs in Kali to maintain the AchAryAs xt. VishvaksEnar in turn instructed instructed in turn xt. VishvaksEnar paramparai. This is the AchArya paramparai. This hayanar, Dhangar, Dhramidar, Guha Guha hayanar, Dhangar, Dhramidar, dhura Kavi –after suitable testing-- dhura Kavi –after suitable testing-- n was preferable to upadEsam from n was preferable Consort, MahA Lakshmi First. She Consort, MahA on Sath SampradhAyam through on Sath SampradhAyam Ethanams, He revealed the VEdAntha revealed the VEdAntha Ethanams, He ZHWAR cAryan. Madhura Kavi was convinced m, when Lord was still on this earth in was still on this m, when Lord is the Parama DayALu. Out of His His Out of Parama DayALu. is the ty and served their AchAryAs with ty and served their AchAryAs m commenced. In this Yugam, Swamy m commenced. In this Yugam, , BhOdaayanar performed upadEsams , BhOdaayanar performed r SampradhAyam to their SishyAs, who A Swamy NammAzhwAr as His AchAryan. y NammAzhwAr incarnated during the the upadEsa paramparai and propagated 17 SAMPRADHAYAM SAMPRADHAYAM

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KALI

HE ROPAGATION N 11. T 11. 13. I 13. 12. P 12. After the above AchAryAs, Kali Yuga After the above AchAryAs, NammAzhwAr became the first of the UpadEsa paramaparai on VedAntha sAsthr In previous yugams, VyAsa BhagavAnIn previous yugams, VyAsa any blemish. the SampradhAyam without the sacred feet of Swamy NammAzhwAr Yuga lived in the final days of DhvApara about the true tatthvams relating to ou about the true tatthvams relating with humili received those upadEsams gratitude. After sage VyAsa and BhOd Devar took of maintaining on the task His Vibhavaa form as KrishNan/GeethA that the UpadEsam through an AchArya the Lord Himself and therefore chose Our Lord is the most merciful. He merciful. is the most Our Lord ch the suffering towards us, benevolence the to Yugam DhvApara of days final the from hence waited Kavi Madhura days of Kali Yugam. Swam beginning first two months of Kali Yugam and Ma Saasthra SampradhAyam to His dear for VishvaksEnar ne performed upadesam in that sishya Swamy NammAzhwAr paramparai starting from our most compassionate Lord. From Swamy onwards, the UpadEsamNammAzhwAr unbroken manner. succession of AchAryAs in an sadagopan.org Upanishads to Madhura Kavi AzhwAr. Upanishads toMadhuraKaviAzhwAr. MaRai) instructedsoundlythemeanin throughHisTamiLVarNAsrama dharmams,but aruLiccheyalkaLs(TamiL Upanishads thatHewasnoteligibleto SwamyNammAzhwArdidno PramANam. from thelowercasteperson, answer isthat NammAzhwAr servingasanAchAryato the SudraVamsam.Questionsmayarise intheBrahmin Madhura Kaviwasborn MaRRaRiyEN). forhimotherthan that thereisnoGod performed SaraNAgathiatHisThiruvadi. recognized thesupremacy ofSwam 14. A PPROPRIATENESS oneshouldreceiveVedAnthArthamstreasuredbyVaidhikAs NammAzhwAr with Madura Kavi Kavi withMadura NammAzhwAr

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Ar as well as having the honor of ction of belonging

ualified himself from upadesams on upadesams from ualified himself Dharmaputhrar. performed Vidhurar igher caste) about many special and igher caste) about many special - Vidhurar did not perform upadEsam IN BhAgyam of of the saakshAthkAram

accepting the Tamil aruLiccheylkaLs ofTamil aruLiccheylkaLs accepting the ers of any caste can accept them. them. of any caste can accept ers with the parama rahasya arthams of with the parama BrahmaNa vamsamBrahmaNa languages accepting with the means for Moksham. Vidhurar with the means for Moksham. Lord. If Sanskrit language speaks about language speaks Lord. If Sanskrit AND 19 be rejected. Swamy NammAzhwAr's Swamy NammAzhwAr's be rejected.

ACHARYAN

POSITION LANGUAGE

S ' AMIL ZHWAR T A OF IDHURAR

AMM N 16. V 16. GLORY

HE WAMY 15. T 15. 17. S 17. Swamy NammAzhwAr and the MahA BhAgya did not perform manthrOpadEsam for Madhura Kavi, Naatha Muni had the Thus, Naatha Muni has the double distin Swamy NammAzhwAr is both a direct AchAryan as well as an indirectSwamy NammAzhwAr is both a direct AchAryan as AchAryan for Naatha Muni. Latter re subtle dharmams. How could this be reconciled? objection is The samaadhAnam for this connected on Brahma Vidhyai that is and disq upadEsam on general dharmams brahma Vidhyai and manthrams. SiRutthAmpu from ParAnkusa Daasar, who of Madhura Kavi. Through intense recitati Sishya paramparai of Swamy NammAzhw being His direct sishyan. Vidhurar was born in the Sudra vamsam.Vidhurar was born in the caste (h Dharmaputhrar of KshathriyA Question arises aboutQuestion born in those and Madhura Kavi other than Sanskrit accepted as long as it talks about our our Wh The answer is: Swamy NammAzhwAr. about talks it as long as accepted to then it has lowly matters, in Tamil dealt only aruLiccheyalkaL memb Therefore VedAntha Saasthram. sadagopan.org

Nathamunni Nathamunni 20

sadagopan.org

SANTHANA

UPADESAM

recognized as the tworecognized as PRAPANNA

DIRECT

ONLY

? : R hwAr established the greatness of greatness the hwAr established A Santhathi (line of descent) should AND Prapatthi. Naatha Muni blessed by by Prapatthi. Naatha Muni blessed

s the Moola Purushar for all, who all, who s the Moola Purushar for not being a direct AchAryan for His a direct not being is compared to the difficult route of is compared to the difficult i was the sishyar of UyyakkoNDAr, llow. He showed how Prapatthi can be llow. He showed shyan receiving upadEsam from an break the cycles of births and deaths and break the cycles of births supreme and unfailing role for the supreme and PERFORM amy NammAzhwAr's avathAram, it is avathAram, NammAzhwAr's amy

ished without doubt.ished without Through His Sri ed the message about the ease and 21 ONE

UNI AVANTH L M THE

A KOOTASTHAR IS

A thi yOgams have been thi yOgams have AATHA sishyar of Naatha Muni. N ZHWAR A NOT

AMM DID

N HY WAMY AchAryan should perform upadEsam for his AchAryan's son or AchAryan should perform upadEsam for his AchAryan's grandson. This sampradhAyam was observed. 19. W 19. 1. si tradition that a There is a 2. in the Jn~Ana are born Those that 18. S 18. Why did MaNakkAL Nampi perform upadesam for AaLavanthAr instead of Naatha Muni Himself? MaNakkAL Namp was the direct who in turn for Naatha Muni There are three reasons grandson: Although Prapatthi and Bhak Although Prapatthi forPrapatthi Yogam chEthnams to fo the means for gaining Moksham before Sw means for gaining time that Prapatthi's only after His Siddhi was establ blessings of Moksha anushtAnam, Swamy NammAz Sookthis and how easy it performed by one and all and become Bhakthi Yogam. Hence, AzhwAr performed Prapatthi or would perform AzhwAr's dhivya katAksham propagat to Prapatthi for chEthanams efficacy of and to serve NaarAyaNan Sriman at His of Sri Vaikuntam. Supreme abode grandson, Swamy AaLavanthArAfter Naatha Muni, His grew the sath sampradhAyam further. sadagopan.org Naatha Muni's sishyar (UyyakkoNDAR) wa Naatha Muni'ssishyar (UyyakkoNDAR) Padham. duties asakingwhenhisgrandfathe receiveUpadesam an intensedesireto Naatha Muniinstructedhissishyasto circumstances, thentheupadesamwillno When upadEsamtakesplacefroman 3. Sath sampradhAyam insists that up insiststhat SathsampradhAyam 3. to this sampradhAyam. to thissampradhAyam. AaLavanthAr). NaathaMuniwantedto santhathi (NaathaMuni-->Uyya mark ofrespectfor thatsishyan, itisa since hisparentorgrandparent tothesishyarof pay obeisance on VedAnthArthams. one, when latterdoesnothavedrivin Manakkaal Nambi 22 AchAryantoasishyanunderthese wait untilAaLavanthAr developed such r (NaathaMuni)ascendedtoparama . AaLavanthAr wasdistractedbythe AaLavanthAr . t bearfruitforthesishyan.Hence, s ready to performupadesam asper s readyto adesam shouldnotbeperformedto who precedes himin thatJn~Ana kkoNDAr--> ManakkAlNampi--> g desiretoreceivesuchupadEsam invitetheattentionofworld

sadagopan.org ? HARD

to travel on the SO ryan for Naatha ryan for Naatha

STRIVE

AMPI N that time was slipping by and ractions caused by his kingly duties. uld not accept AaLavanthAr as his as his accept AaLavanthAr uld not L Nampi persisted in his efforts to L Nampi persisted in his efforts vanthAr his indifference to gave up became the AchA became the Esam on the treasures left behind by left behind by Esam on the treasures fference and kindled intense desire in kindled fference and not it be other way round? Should not way round? not it be other yspecial kind of spinach that with a nally. ManakkAl Nampi persisted in his Nampinally. ManakkAl persisted in his ted his attention and then turned him ted his attention and then of Raaja BhOgam and llen at his Thiruvadi for upadesam? persistent manner and then slowly but to Srivaikuntam. Hence, UyyakkoNDAr to Srivaikuntam. 23 rform upadesam. Hence, a sadAchAryanrform upadesam. Hence, ANAKKAL llustrious SampradhAya pravarthakar.llustrious SampradhAya M am and Saasthra Jn~Anam. am and Saasthra Jn~Anam. FOR

CORRECT

AS 20. W 20. Muni's grandson, who became an i who became an Muni's grandson, his grandfather. MaNakkAl Nampi thus MaNakkAl his grandfather. the mind of AaLavanthAr to receivethe mind of AaLavanthAr upad efforts and won over AaLavanthAr's indi efforts and won MaNakkAl Nampi had persisted until AaLa receive Sath sampradhAya UpadEsam. ManakkAl Nampi to had up with a come of serving AalavanthArclever ruse dail attrac AaLavanthAr relished and finally The answer is - MaNakkAl a kaimkaryam for Nampi wanted to perform his prAchAryan (AchAryan's AchAryan). He was worried AaLavanthAr was not ready due to the dist Therefore, he decided to be proactive. test to efforts long in engage to AchAryan an for easy not is it Yugam, Kali In the qualifications of a sishyan to pe prior to his ascent direct sishyan own sishyar (MaNakkALinstructed his Nampi) to complete the assignment fi AchAryan. That happened given by his trivia of the away from the enjoyment lofty road of VedAntha VichAr AaLavanthAr have chased Nampi and fa has to engage the sishyan first in a his AchAryan's command, but AaLavanthAr command, his AchAryan's of pleasures still chasing other was co UyyakkoNDAr kind. Hence a transient Question may be asked - but ManakkA AaLavanthAr was not ready, gain AaLavanthAr as his sishyan. Should sadagopan.org his AchArya paramparai forspecial obei his AchAryaparamparai It isaccepted practicethat thosewh Sammadham. AchAryan(Nampi instead ofhisimmediate by thesense of hisuttergratitude,Aa and worshiptheprAchAryaAchAryA SaashtrAs andsathsampradhAyampoint ou paid obeisancetohisinsightfulwisdom. complete thattask.Hence,AaLavanthAr ascent toSriVaikuntam,heaskedhi own execute hisAchAryan'swishdueto couldnot When UyyakkoNDAr theraaj until AaLavanthArgottiredof the instructions ofJn~Ana sampathandMokshaSaamrAjyam Naatha Muni to Uy paramparai. and PrAchAryan.Asishyanshouldperfor (UyyakkoNDAr) wouldbeverypleasedwith andhisAchAryan AaLavanthAr consideredthathisdirectAchAryan(Nampi) The answeris: unusual. Whyisthat? Muniinsteadof obeisance toNaatha In hisillustriousSriSookthi(SthOt the treasuresthathehadreceived in mindandwentaheadwithadelibera surely raisetheirruchiforupadEsam 21. W HY

DID A A L AVANTH A R

SALUTE throughhisAchAryaparamparai. N AMPI N o constructgranthams canchooseonein 24 . MaNakkAl Nampi had these twopoints . MaNakkAlNampihadthese LavanthAr saluted directly Naatha Muni Muni directlyNaatha saluted LavanthAr yakkoNDAr to wait with theupadEsam towaitwith yakkoNDAr tohisownAchAryan.Thatappears hra rathnam), AaLavanthArpaidhis te pursuit of AaLavanthAr to pass on te pursuitofAaLavanthArtopasson AATHA s own sishyan (ManakkAl Nampi) to to s ownsishyan(ManakkAlNampi) sance for their visesha upakAram. In sance fortheirvisesha upakAram. a bhOgams that he was immersed in. a bhOgamsthathewasimmersed m acts that would please his AchArya m actsthatwouldpleasehisAchArya felt gratefultohisgrandfatherand of hisAchAryaParamparai.Propelled cameAaLavanthAr'swaybecauseof ? ) orUyyakkoNDAr.Th thesalutationstotheirAchAryan t that a sishyan has to be grateful t thatasishyanhastobegrateful M UNI

INSTEAD

OF M is Saasthra ANAKK A L

sadagopan.org

that the sishyan has no devotion for has no sishyan that the shyan is impudent by forgetting to his his forgetting to impudent by shyan is 25 nathamuni and aLavandaar - KaattumannAr Koil those cases, it does not mean that the si mean that it does not those cases, immediate signify It does not AchAryan. through paramparai entire AchArya The sishyan salutes the his own AchAryan. out. leave anyone of their taniyans and does not the recitation sadagopan.org Periya Nampiisthe chief(PradhAn information: This terseC passageworthy ofreverence. adiyEn's perspective.TheMahOpakAra of SwamyKoil. adiyEn'scontributionwillfocuson Desikanthe helpof greatscholarslikeSrIr MaNipravALam (mixtureofSanskritandTamil)willrequire "unzipping" with breaksThe highlycompressedstyleofwritin upsiddham". into anushtAnatthAlE BhaashyakArarudaya SrI paNNina anupAlanam 12 categoriesanthima dasAvadhiyAhaathyantha apEkshitha-Jn~Ana-upjeevanam pa ippadi aacharya-abhimathavish of bahumukhamAha thirutthavENDumekir SukhAdhi vrutthAthangalayum paartthu, sishya-bhUtharai Jn~AnavruddhAmayArAjan bahava: paryupAsithA: ithyAdhikalayum sr bahubhya: niyOgitthathum, nalvArtthaikEtkkavum arayarpakkalilE ThiruvarangaperumAL ANDAn pakkalilEThiruvAimo ThirukkOttiyUr NampipakkalilEarth PoorNarAna Periya Nampi,avarai "ALavanthArudaya niyOgatthAle, Swamy: ofSrIrAmaDesikAcchAr with thecommentary adiyEn willstartwiththeoriginal text OMMENTS

ON 22. A

THE CHARYA

ABOVE

SECTION PARAMPARAI :

aama DesikAcchArSwamyofOppiliappan Othavyam bahudhA srOthavyam, 26 a) Achaaryan for SrI BhAshyakArar. AchaaryanforSrIBhAshyakArar. a) NNuvathu saasthrArTamennimidam SrI BhAshyakArarai angIkarittha ayatthil, aacharyaanuj~nayAlE ofSwamyDesikanandthenfollowup m of Swamy SrI RaamadEsikAcchar is m ofSwamySrIRaamadEsikAcchar tamakkusaabrahmachArikaLAna this aspect.Thisisthevalue-addfrom

avahitharAhakkoNDu, sadAchAra g here (ChillaRai Rahasyams)using BEYOND a-sikshai paNNavum,ThirumAlai a abhisandhiyAlE upapannatamam. zhi kEtkkavum, AzhwAr kEtkkavum, zhi A A L VANTH A R : sadagopan.org Nampishould serve RaamAnujA on all SaasthrArthams vanthAr AzhwAr) for the Moolam of ujA to receive upadesams from four ujA to receive gs of ThiruvAimozhi Paasurams padham interfered with his wish. He his wish. interfered with padham th him under ALavanthAr. They are: her sishyan, Periya her sishyan, Periya n for RaamAnuja. Periya Nampi obeyed n for RaamAnuja. 27 Alavandaar - ThiruallikENi . 3. Thiruvaranga PerumAl arayar (ALa 1. ThirukkOttiyUr Nampi for rahasyArthams 2. for the meanin ThirumAlai ANDAn other fellow sishyAs, who had studied wi BhaashyakArar had four more AcchAryas besides his PrathamAchAryan,BhaashyakArar AcchAryas had four more Periya Nampi. Latter instructed RaamAn

Although ALavanthAr himself wanted to be the pradhAna AchAryan for AchAryan the pradhAna to be himself wanted ALavanthAr Although ascent to parama his quick RaamAnujA, instructed through a sishyan that his ot instructed through in his place as the pradhAna AachArya place as the in his his AchAryan's command and instructed his AchAryan's directly. sadagopan.org A sishyanlearnsabout tatthva-Hitha-P All whoperform upadesam shouldbetr Swamy NammAzhwAr. sole Acharyan;samewithsageVyAsa; AchAryan. Thisisthe casewithMait There isnopressuretoseekauxiliaryAchAryAs otherthanone'sprincipal thatsomesishyAsdo It ispossible of thevidhyai etal)formanotherAchAryan. (archirAdhigathi the svaroopamofBrahmamanditsangi,Ag practiceisrecord Upanishad, asimilar his principal AchAryan--isapproved mukhyAchAryan andthenlearning from here-re practice BhaashyakArA's This practiceofhavingmorethanon Janaka MaharAjAofMithilai. receiveaddition instructed hissonto vein hadinstructedhisson,SukhaBr guidancethatPeriyaNa the saasthraic from manyotherAchAryAsforfirmingth SaasthrAs approveelaboratecomprehens students, whowerealsosi RaamAnujA askedhimtoreceiveadditi There may ariseaquestiononwhyPe AchAryan andhowitisallowedbySaasthrAs: The reasonsforseekingauxiliary Ac 4. Sri Saila Poornar (Thirumalai Nampi) SriSailaPoornar(Thirumalai 4. ThiruvAimozhi andthesthothrams of of SrimadhRaamAyanam. shyAs ofhisAchAryan,ALavanthAr.Itisbecause shyAs not needmorethanoneAchAryan: e AchAryaissupportedbyUpanishads: 28 Naata Muni had also one AchAryan (viz). Naata Munihadalsoone hrEyar, whohadSageParAsarAashis eated withreverence asAchAryAs: ahmam as principal AchAryan andthen ahmam asprincipal al upadEsamsfromtheBrahmaRishi, ed. UpakOsalan learnsfromtheAgnis ed. UpakOsalan urushArthams from one AchAryan. He by theUpanishads.InChAndhOgya auxiliary AchAryAsatthedirectionof mpi followed.SageVyAsainasimilar riya Nampi, theChiefAchAryanof riya Nampi, hAryans besides one's pradhAna hAryans besidesone'spradhAna ceiving sakalArthamsfromhis em upinasishyan'smind.Thatwas ion ofthemeaningsupadesams ni Vidhyai.Helearnt about therest onal instructionsfromhisfellow ALavanthAr asSadhupadesam ALavanthAr forinstructionsonthemeanings sadagopan.org and recalled with . mes, it would equivalents of be the with dayA to steersishyan to a the shyan with pradhAna Achaaryan at shyan with pradhAna Achaaryan hutha grantham of Srutha PrakAsikai long to one's AchArya Paramparai and ould be respected aries on the works of PoorvAchAryAs. aries on the nding of the received upadesamsnding loses of the received of the three rahasyams that are of the three to the lineage of PradhAna AchAryan. the lineage to Swamy Desikan's SrI Satha DhUshaNi shyan's duty to revere the auxiliary the auxiliary duty to revere shyan's ted granthams on sadh-sampradhAyam, the Bhagavath fruit svaroopam and the prathamAchAryan is one, who instructs instructs is one, who prathamAchAryan pradhAna achAryan cannot be accessed. be accessed. pradhAna achAryan cannot andham) to a pradhAna AchAryan, someandham) to a pradhAna AchAryan, 29 helped one to acquire a SadAchAryan: acquire a SadAchAryan: helped one to ormed minor or major upadesams.ormed minor or to approach the other AchAryAs favored to approach the other AchAryAs xiliary (thuNai) AchaaryAs: xiliary (thuNai) AchaaryAs: focus. There may be times, when the focus. There may be times, During those times, it is acceptable times, when the sishyan's firm understa times, when the sishyan's firm These auxiliary AchAryAs are knownby the PradhAna AchAryan. assisting as belong AchAryAs. They do not however sh mahAns sadAchAryan. Such helping whether they perf AchAryAs as well, and Prapatthi yOgams) upAyams for Moksham (Bhakthi two the the sishyan on the deep meanings and interprets of the comprehension fundamental to anugraham Moksha a knowledge (viz) arising from such The responsibility of the au assist the si These auxiliary AchAryAs who The need for salutation of those, (sambh Prior to one attaining the link one helped saathvika mahAns would have gratitude. for saluting those who crea The need our eyes: which open do not be There may be great ones, who comment through their yet they help us who elaborated on the Examples of such MahAns are SrI Sudarsana Soori, BhAshyam through his adhb seminal SrI and ThoddayyAchAr, who elaborated on ti ChanDamArutham. In recent through his approaches other AchAryAs to firm up in his mind what he has learned from from learned has what he up in his mind to firm other AchAryAs approaches si It is that AchAryan. his principal It should however be clear that the that clear be It should however sadagopan.org RaamAnujA arewrong increatingnewdo Saasthrams) asbeing acceptabletoR established byRaamAnujAandattribut It isnotcorrectfor thesuccessors anushtAnam. Theseare acce Desam, Kaalamandtheenvironmentmigh aasthikAs belongingtoAchAryaRaamAnuja paramparai: inthe Saasthram permitsvariations both. common to one cannot concludethattherearediffere padhams andanvayamsofthethreera branches. Therearedifferences howeve ther RaamAnuja SiddhAntham, Bhagavath was aseniorcontemporaryofSwamy thebranchcommences sampradhAyam), Thiruvee Vadakku after branching starts sampradhAyambran After RaamAnujA,the accepted siddhAntham. may besomedifferencesamong them af branches ofAchAryAs,whofollow There isnofundamentaldifference AchAryan andtheloftiest One. paramparais. IntheAchAryaPankthi(r MahAns, whoserveasAchAryAs andco SarvEswaran isthemostancientof SarvEswaran istheAchAryan Parexcell NrusimhAcchAr Swamy. Oppiliappan KoilSrIramaDesikAcch ptable bySaasthrams. 30 ter AchArya RaamAnujA andyetthere ter AchAryaRaamAnujA Ar SwamyandMukkUrSrILakshmi codes of conduct (anushtAnam) among codes ofconduct(anushtAnam)among in the siddhAnthamofthe different ence: AmongallthemukhyaAchAryAs. of RaamAnuja to twist the doctrines of RaamAnujatotwistthedoctrines all AchAryans.Heentersinsidethe hasyams. Based on these differences, onthese Based hasyams. with Sri PiLLai LokAcchAr Swamy,with SriPiLLaiLokAcchAr who aamAnujA. Thesishya paramparaiof e thesechanges(which collide with thi PiLLai.Forothers(TennAchArya Desikan. On important matters of of Desikan. Onimportantmatters ow), SarvEswaran is the primordial ow), SarvEswaranistheprimordial e arenodifferencestwo amongthe ctrines, whichareinconsistent with in interpretation of the commonly in interpretationofthecommonly mmands them tohelptheirsishya r inprovidingthemeaningof nces on fundamental points that are nces onfundamentalpointsthatare ches out. For some (Vadakalai)the ches out.Forsome t necessitate some variations in t necessitatesomevariations sadagopan.org

e meanings of the hasyArthams, which which hasyArthams, rs of approaches divergent with divergent rs of approaches as being acceptable to Bhagavath acceptable as being t diminish the glory of RaamAnujA.t diminish the I Sookthis or the anushtAnam of Sookthis or the I Swamy Desikan on th to summarizewithout the upadEsams fangled doctrines and practices tofangled doctrines ic aspects of the ra 31 Thiruvadi of a sadAchAryan. Thirukkutanthai Raamaanujar lse doctrines alone will acquire mahA paapams. will acquire mahA paapams. lse doctrines alone three rahasyams. adiyEn will attempt getting into elaborations on the esoter The different upadesams given to us by upadesams given to The different can only be learned under the

RaamAnuja SiddhAntham.RaamAnuja These promulgato not know well the Sr SaasthrAs do their new positing RaamAnujA. By legitimacy, theyRaamAnujA for do no of fa These perpetrators the SaasthrAs and advocating and the SaasthrAs them

sadagopan.org This pentad ofarthapanchakamincludes: to experiencearthapanc This Thirumanthramismade developed. IthihAsam andPurANamthevarietiesof niruktham andthehelpfromVedam,SmruthikaL,SrIPaancharAthram, different andinterconnected other andhence donot haveany conflict These padhams. made upofindividual obtained fromthemeaningsgenerated different meaningsofMoolamanthr Swamy Desikanpointsoutthatther . TheBrahman/Isvaran tobeattained 1. Byrevealingarthapanchakamin 3. Byelaborationofth 2. Bycombiningthethree padhams 1. 24. T padha vaakyams. padha vaakyams. approaches tocullout/identifyar the finalanalysis,thereisno arising outoftheindividualpadhams. panchakam formthepadhamseffortlessly.Someare meanings Moola Manthram, thereisno dissona akAram). Evenif there arethree wa 23. C HREE

OMMENTS KINDS 25. W

OF hakam inThirumanthram:

HAT

ARTHA e meaning of PraNavam e meaningofPraNavam ON upofthreepadhams.Th meaningsthatareinvo

THE

THIS P

MEANINGS ANCHAKAM

ARTHA 32 by thedifferent padhamsandvaakyams different meaningsaretiedwitheach the first letterofpraNavam:"a" ( e isnoinconsistencybetweenthe s. Nirukthamisthebaseformany am (Thirumanthiram/ashtAksharam) am (Thirumanthiram/ashtAksharam) tha panchakamfromthepadhamsor inconsistency amongthedifferent nce amongthem.Somerevealartha P ys todescribearthapanchakamin Othersarebriefdescriptions.In consistentmeaningshavebeen ANCHAKAM

IN T M HIRUMANTHIRAM OOLA ere arethreeapproaches gue. Withthepowerof ? M ANTHRAM : : A

- sadagopan.org . ) A

letter of PraNavam : AVAM N y of such an attainment (Moksha y of such an itly refers to the Lord is “a” ( itly refers to the Lord is “a” PRA

as well. The second as well. The 33 IN

pirAtti IRATTI 26. P 26. VirOdhi). Jeevan 2. attains Isvaran that The Jeevan 3. by the of the Brahman an attainment for such means (upAyam) The 4. attainment The fruits (phalan) of such wa items that stand in the The 5. This letter “a” also indicates PirAtti In Thirumanthram, the letter that explic In Thirumanthram, the letter

sadagopan.org ukAram isPirAtti. “u” tomeanPirAtti.Vedamitselfprov indirect way,thereisadirectinterpre liege toanyoneexcept thedivinecoup The meaningthatarisesoutofthisdefi ties ( which isthe liegeofdhivyadampathis. ownership byone( This istheSarIrAthma Bhaavam. the sarIramfor Lord andthe JeevAthmA issEshamtothemalwaysan else. statement, itis clear that theJeevan Jeevan isthebondedservant/liege/sesha mean?avathara What doesavatharaNam The secondletter“u”hasth Sheisalways withHim. PirAtti since ParAsara Bhattarisoftheviewthat Lord exclusivelyareconjointlyre usthatallwordslinkedwiththe instructed has BhaashyakArar PirAtti. SrI The pramANams pointoutthatthisSarvaRakshakanistheLordwithHis akAram certainlydenotesonlytheSarvaRakshakaSrImAnnaarAyNan. the meaningofaletter “u” ( % sambhandham ) explicitly refers to PirAtti. Thus,th explicitly referstoPirAtti. 27. J EEVAN oruvanukkE urimai ) withtheothers. like“a”twice.

THE e meaningofavatharaNam

LIEGE ferring toPirAttiaswell.

OF ). avatharaNam means ). avatharaNam 34 tation ofthesecondletterPraNavam D avatharaNamalso ides proof for the understanding that ides prooffortheunderstanding le (DhivyaDampathis Vedam has not specially sungabout notspecially Vedamhas nition (viz)., the jeevan will not become nition (viz).,thejeevanwillnotbecome stands as the aathmA forthatjeevan. stands asthe d underallconditions.Jeevanbecomes is nottheservant(adiyan)ofanyone HIVYA Nam meansthaton n ofthedivinecouple alone. Bythis ere isnoinconsistency inrepeating D AMPATHIS .

one withthejeevan,

means severingthe ALONE ). Insteadofthe e which is total whichistotal e : sadagopan.org : EEVAN J : A S

A TO

or bhakthi yOgam. REFER

GAVATH A BH ALSO

mbly of Jeevans in general. in general. of Jeevans mbly IS

CAN

tionship and declares that it is the ) stands for jeeeva raasis as sesha ) stands for jeeeva raasis and His PirAtti is fulfilled, when it is fulfilled, when and His PirAtti vidual Jeevan refers to itself as the am from Thirumanthram, wishes to am from Thirumanthram, m s to know about his svarUpam first. The word “asmath” (my) can be split The word “asmath” (my) can ry of the Bhagavath sEshathvam is disassociate as a single unit and itself jeevan can therefore declare itself as declare therefore can jeevan d between the letter “m” of praNavam letter “m” the d between ted by “m” and identifies itself as the by “m” and identifies itself ted uniquely that they are the sEshans of uniquely that they are the the letter “m” of PraNavam directly the letter “m” of PraNavam ant of the dhivya dampathis. All the ant of the dhivya dampathis. upAyam of Prapatthi at the declaration that it is the seshan at the declaration that it is the seshan 35 EEVANS SESHATHVAM J

TERM

ve the “as” and “ith”, what is left in the middle is is middle the in left is what “ith”, and “as” the ve THE

BOUNDARY

WHICH

) in PraNavam refers to the asse to the refers ) in PraNavam HE IN m

29. T 29. WAY

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SESHATHVAM

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considered as “a+aaya”= adiyEn is “Aaya” (eg) naarAyaNAya. That eevan is paratantraneevan is that well and in hram recognized as prathama (first)hram recognized as prathama hys derived in this manner. They are respect the wish of its Lord to be respect the Jeevan understands from praNavamJeevan understands Swamy instructs us that the single Swamy instructs us that the in Tamil. The first letter of PraNavam amy states further that there is no amy states further that “namah:” sabdham that the Lord is “namah:” sabdham ings of Moola Manthram based on the ings of Moola Manthram based on the dearest wishes such as being sEshan to as being sEshan wishes such dearest the Moola Manthram (compatible and the meaning of the first chathurthi. em (yEkArthatva-bhinnArthatvam) arise em (yEkArthatva-bhinnArthatvam) 37 CHATHRUTHI ( sses in one sentence prof CASES

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f OURTH kQm f 32. F 32. g ). Therefore that “a” has to be that ). Therefore a means “aaha” or “poruttu” (intended for) (Jeevan) is Seshan to the Lord. This is explicitly chathurthi has the Aaya suffix incorporated The second consistent with PramAnams. (case) In Sanskrit, the fourth vibhakthi is akAram ( There are two chathurthis in Moola mant There are two chathurthis Chathurti. and the dhvithIya (second) for th meaning and multiple meanings from the approaches to give the mean use of one, two or three vAkyams. Sw discord among meanings for the Chathurt “yEkArthatva-bhinnArthatvangaLum pramANa-anuguNa-vAkyArtha- “yEkArthatva-bhinnArthatvangaLum sonnavai” bhEdatthAlE vivakshA- unique meanings). His original text is: His original text is: unique meanings). @kawRTv-iÉNnawRTv Here, Swamy Desikan compre the Lord's state, it recognizes defined andHis BhAgavathAs that wish. obeys its Master and from that Lord is the BhAgavathAs,subservient to to Him. who are the dearest in meanings of the two Chathurthys commandments of its Master, the of its commandments J Lord. Svatantran and it is subservientSvatantran and context, there is no to Him. In this obstruction being made to to the jeevan [Av. sadagopan.org PramANams. PramANams. in thesedifferentInteroperations that seshathvam(beingtheliegeof the third vaakyamis interpreted tome jeevan andthe"nama:"sabdham,upAy of vaakyam interpretation of beinginterpretedonceagaintoco naarAyaNan, thesecond chathurthihas Since thefirstchathurthihas alreadyin When theMoolaManthram isinterp chathurthi hasnospecific meaning beyondtheabove. naarAyaNan, whoisrepresentedbytheaA Manthram hastobeinterpretedas"a depend on that.Whentheone vaakyam vaak orthree twovaakyams vaakyam or The meaningsofthe Moola naarAyaNa sabdhamcontaining PraNavam (latent)inthefirstchathurti (naarAyaNAya). Thusthe“aay 3. the third vaakyam, "naarAyaNAya" re thethirdvaakyam,"naarAyaNAya" 3. thesecond vAkyam"nama:"deals 2. deals thefirstvaakyam(PraNavam) 1. (Phalan). this kind, PraNavamdeals wi Manthram areexplainedin thesecond chathurthi. a” (chathurti)ishiddeninthefirstletterof reted intermsofthreevaakyams: 38 yams. Themeanings for thechathurthis nvey thesamemean an thekaimkarya prApthiarisingfrom of thetwo chathurthis basedon with the upAyam (Prapatthi) and with theupAyam(Prapatthi) diyEn is the sEshan (liege) for Lord sEshan(liege)forLord diyEn isthe dicated thatJeevan to be interpreted differently instead to beinterpreteddifferently Lord). There isthus noinconsistency and explicitlypresent(patent)inthe approach is taken, then the Moola approach istaken,thentheMoola am to attainthatphalan;therefore am to with thesvaroopamofJeevan; kAram". Inthatcontext,thefirst presents thefruitofthat upAyam th thesvaroopamof terms ofusingthe first ing. Inthethree is thesEshanfor sadagopan.org : PARTS

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39 “Sriman naarAyaNa SaraNam caraNOu NAAR “ EANING Sriman nArAyaNan THE e second part of dhvayam. e second part

“SrimathE naarAyaNAya nama: IN

33. M 33. part is nd The 2 CONTRADICTION

O 34. N 34. The naarAyaNa sabdham occurs in both th for meanings of the two naarAyaNa sabd of the Lord. This approach does no meanings or insufficiencies. naarAyaN all the guNams of the Lord. Both PirA prapadhyE”. orrahasyam, ashtAksharam Thirum first The (upAyam) for Moksham. stand as the means PirAtti EmperumAn and covers the divine part of dhvayam also become the fruit or moksham. They covered by th That aspect is is The first part of dhvayam The second rahasyam is dhvayam. It It dhvayam. is rahasyam second The sadagopan.org sentient beingpursues anupAyam for intoSiddhOpAyam The upAyamsdivide there isroom forBhakthiandPrapatthi is no reason toof PrapatthiorBhakthiyO invoke two SiddhOpAylimbs, thentheconcernisremoved Lord If werecognize that thereferenceisto overcome theseobjections and doubts? BhakthiandPrapatthiyOga suggest that instead ofone.SinceDhva Lord) asMokshaupayam,thenwefa Both these injunctionsarepramANams. If (Sacred feet)ortheLordHimselfthat upAyam). Theremayarisedoubtaboutth Charama slOkamcommands: Moksham. feet oftheLordasUpAyamfor The meaning for Thraya Saaramgivesmoredetailedexpl Sabdham foundinthefirstpart. The of Moksham.only to those guNamsSimilarly, theSrI andNarAyaNasabdha The associated PurushakAram with enjoyingfor Moksham. the divine couplepart thereforefocusesontheguNamsof as a phalanx aspectTherefore, OnlythoseguNamspertinent and itisimpossibleforanyoneto of PirAtti is included in the Sri 35. B OTH S IDDHA “CaaraNou SaraNam prapadhyE” prapadhyE” “CaaraNou SaraNam

AND S yam referstotheThiruvad gam. HenceHeistheonly SiddhOpAayam andthere AADHYA “MaamEkam SaraNamVraja”

UP 40 ce thesituationoftwosiddhOpAyams comprehend andreflectonthemall. hastoberecognizedasupAyam? ams (Lord and His Thiruvadi). Further, (LordandHisThiruvadi). Further, ams A anation ofthemeaningsDhvayam. Moksham, the Lord existsasUpAyam Moksham, the to serve as the legitimate upAyam. to serveasthelegitimateupAyam. comesunderthesw dhvayAdhikAram of Srimath Rahasya ofSrimathRahasya dhvayAdhikAram theLordhavingThiruvadisasHis and SaadhyOpAyam. Even beforethe m repeatedinthesecond partrefer YAMS to thecontextareinvoked.Thefirst the divine couple staying as UpAyam thedivinecouplestayingasUpAyam ms arenotupAyams.Howcanwe e upAyam here: Is it the Thiruvadi e upAyamhere:IsittheThiruvadi we accept both (Thiruvadi and the

ARE is: adiyEnseeksthesacred

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FOR P HALAN : sadagopan.org

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YAN A P O answer for this EANINGS und at the end of meanings for the M IDDH OF S

: VARIETY CaraNou SaraNam prapadhyE)

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m (I do it just for myself and my ltiple meanings have been given to s. The Lord’s anger at the Jeevan anger at Lord’s s. The ORD and Dhvayam. The rstood to mean the banishment of of rstood to mean the banishment i and Prapatthi to be pursued by the to be i and Prapatthi complimentary upAyams for gaining complimentary at the Jeevan is independent and at the Jeevan is independent why such different why such L umanthiram and is fo r “nama:” sabdham are different in r “nama:” sabdham are different SABDHAM ham. Therefore SadhyOpAyam has an ham. Therefore 41 t of Prapatthi performed by the Jeevant of Prapatthi ama:” sabdham permit the different THE umanthiram and dhvayam, the different

:” us there is no contradiction. is no contradiction. us there ATTRIBUTING

IN WHILE

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am. In Thirumanthiram, “nama:” sabdham isam. In Thirumanthiram, “ d we arrive at the position of accepting both the the both accepting of position the at arrive we d RAPATTHI OBJECTION P

NO FOR

EED HERE sovereign 37. N 37. 1. th removal of the misconception 2. removal of all inauspiciousness and 3. Prapatthi. 36. T 36. The word “SaraNam” appears in both dhvayam ( Dhvayam. The individual meanings fo Dhvayam and Thirumanthir interpreted as referring to: In dhvayam, is unde the nama: sabdham ahankAram (I alone do it) and MamakAra doubt is: In Ahirbhudhnya Samhithai, mu construction involving “n sentence meanings based on the context. Th “nama:” sabdham is in the middle of Thir “nama:” sabdham is in the middle The doubt might arise as to Enjoyment). “nama:” sabdham. Similarly, in Thir loaded with sins is reduced by the ac the by reduced is sins with loaded theand then grants Phalan of Moks same “nama:” sabdham in Thirumanthiram (SiddhOpAyam). The upAyams like Bhakth upAyams like The (SiddhOpAyam). upaayam Saadhya beings become sentient in Prapatthi an essential role and Saadhya UpAyam as SiddhOpAyam Moksha Sukham . Moksha Sukham sadagopan.org elimination ofPrapatthiisnotacceptedbyourPoorvALs. Siddh purpose intheLordstandingas jeevan doesnotperform theSadhyOpAyam He isthePrathamOpAyamasSiddhOp upAyam thatexistsbeforeperforming is banished. Prapatthi, thentheincorrect one relatesto“prapadhyE”asreferring ofonceonly as aresu Prapatthi instead When one says“ performance ofPrapatthi. Jeevan performsPrapatthiusingdhvaya inpresenttensetoindicate is thusset “ We havetounderstandthattheMoksha grant thePhalanofMokshamforthose inessential. Thisviewisincorrect. meaning andinferredthatBhagavaanis In dhvayam, we invoke meanings (Moksham,RakshakanandUpAyam). the meaningand inCharamaslOkam( of upAyam. Some have objected to this PrapadhyE 38. T ” means that Iamattaining theLord HE

39. P WORD PrapadhyE RAPATTHI “P RAPADHY MaamEkam SaraNam vraja SaraNam MaamEkam ”, it may suggest the continuation of the act of thecontinuationofact ”, itmaysuggest ness ofthe interpretation

HAS EmperumAn istheOne whohasvowedto

E” TO 42 OpAyam. Therefore,thedestructionor astheupAyam;therefore SaraNAgathi

INDICATING BE thetimeofperformance(now),when lt oftheusepresent tense. When Ayam. Prapatthicomesnext.Ifthe who seek His refuge (SaraNAgathi). who seekHisrefuge(SaraNAgathi). theonlyupAyamandPrapatthiis

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TENSE : sadagopan.org : ? : LIFE ITSELF

RAPATTHI END

Viswaasam itself RAPATTHI P P THE

UNTIL

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OKSHAM vital state of mind prior to the rth in the post-Prapatthi period rth in the post-Prapatthi will not yield fruit. In Gopthrutva In will not yield fruit. SOME e of having done that Prapatthi once that e of having done

ce in one’s life time although dhvayam dhvayam life time although ce in one’s M te the angam of Gopthrutva varaNam however call Mahaa call however UpAyam, who de-emphasize the need the need UpAyam, who de-emphasize SOME ccessful. Without that complete faith the individual angams. They mean thatthe individual angams. They . One has to understand their position. One has to understand their

one lives. The multiple recitations are multiple one lives. The agavath RaamAnuja inagavath RaamAnuja His SaraNAgathi ON 43

FOR angams and make the Prapatthi full in due

CALLING

RAPATTHI EMPHASIZE FOR -

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ERFORMANCE HE 41. R 41. 1. Aanukoolya Sankalpam 2. Praathikoolya varjanam 3. KaarpaNyam 4. Mahaa Viswaasam and 5. Gopthrutva varaNam . 40. P 40. 42. T 42. in the Lord as SiddhOpAyan, the Prapatthi as Prapatthi. There are others who equa is Mahaa viswAsam as Prapatthi. Why so? performance of Prapatthi that will be su There are 5 angams for Prapatthi. Some There are some who accept Prapatthi as Prapatthi There are some who accept for some of the five angams such as Aanukoolya sankalpam or Mahaa Mahaa or Gadhyam. sankalpam There are five angams of Aanukoolya as such angams five the of some for incorrect position Viswaasam. This is an is the way shown by Bh joyously. This (angi) over as glorification of Prapatthi time. Prapatthi to gain Moksham is done only on is done to gain Moksham Prapatthi is recited for one’s pleasure as long as is recited for fortun good of the for the remembrance ea and spend the time on for Moksham in the deficiencies the Lord will fill sadagopan.org in Prapatthi as an angam and angi. asanangamandangi. in Prapatthi is involved,itanangiandcannever referredto,Prap Prapatthi is Bhakthi yOgam evenif they arequalifi supreme phalanofMoksham.Forsome, ofPrapa the svatantram(independence) Ingadh Bhakthi yOgamasanUpAyam. where Prapatthi isanangamforbhakthiyOgam.Arjunawasqualifiedto use commenting onCharamaslOkam,BhAshyak GeethA BhAshyamandSaraNAgath There isnoconflict betweenthe two directly Prapatthi) andthePrapatthidone (Svatantram). Whenitisangam, Prapatthi hastworoles:(1)beingan commands: In Charamaslokam,Lord with Prapatthitocelebratetheirvaibhavams. successful Prapatthi. In view ofwhile seekingHisrakshaNam. Thesetwo angamsarethus veryimportantfor this im VaraNam, onerecognizes andseekstheLo 44. T HERE 43. T

IS WO

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BETWEEN atthi isonlyanangam; atthi P RAPATTHI G be an angam. Thus there are no conflicts 44 commentaries of AchArya RaamAnuja in commentaries ofAchAryaRaamAnuja in thecase ofBhakthiyOgam(anga in portance, theyare yam passage,AchAryanemphasizedon i Gadhyam about Prapatthi. While i GadhyamaboutPrapatthi. “MaamEkam SaraNam Vraja”. This “MaamEkamSaraNamVraja”. EETH ed adhikArislikeArjuna. Whenanga : there maybeobstaclesinpracticing angamand(2)beingindependent tthi to grant all boons including the tthi tograntallboonsincludingthe forMokshamisSvatantraPrapatthi. ANGAM rd as omniscient and most merciful rd asomniscientandmostmerciful Arar refereed toangaPrapatthi, Arar refereed A B H A

AND SHYAM when svatantra Prapatthi whensvatantraPrapatthi S VATANTRAM some timesequated

AND G ADHYAM : : sadagopan.org : the meanings for SABDHAM ” ing base their arguments HARMA sarva dharmaan parithyajya D since Lord has laid the rule that ma dharmams (nithya, naimitthika a karmas and therefore, one is lack of need for anything outside its g of “Sarva dharmAn” not to include aning of “Sarva Dharma” sabdham. In y appear valid from a superficial point y appear valid from a superficial point ARVA the idea of considering VarNAsrama of considering the idea the interpretation of Lord. They can perform Prapatthi and and Prapatthi Lord. They can perform 45 “S Sarva OF

Prapatthi and therefore cannot discard the nithya, who adopt the second mean MEANINGS

padham and accept TWO

” (Abandon all dharmAs ” (Abandon all HE 45. T 45. ”. Some accept the abridged the ”. Some accept Sarva dharmAn Parithyajya MaamEkam Parithyajya MaamEkam Sarva dharmAn

The first half of Charama slOkam half of Charama The first states “ SaraNam Vraja and seek me alone as Your refuge). There Your refuge). as and seek me alone the about confusion is some of the words “ interpretation dharmAn meaning of “Sarva” also VarNAsra only Bhakthi yOgam but dharmams as well). Those on the independence of Prapatthi and its views ma own five angams. Each of these in however is a conflict of view. There “Sarva DharmAn”. Yet they can be reconciled. One cannot abandon VarNAsrama dharmams one cannot abandon nithya, Naimitthik me the abridged comfortable in accepting that it refers to Bhakthi yOgam (direct that it refers to Bhakthi its angams of cause for Moksham) with Karma and Jn~Ana yogams. They to them for interpret the Lord suggesting are unable seek His refuge as those, who yOgam. or unqualified to perform Bhakthi Sarva Dharmam here refers only to Bhakthi yOgam. the meanin There are others who extend the second view, one has to abandon one view, the second dharmam as an angam of naimitthika karmas ordained by the sadagopan.org AchAryAs havegivensixdifferentmeanings for thereafter continuetodothenithya no roomforcontradictions. and theirvalidity.When one basesthe SrimathRahasyaThra Moola PramANams. anticipate conflicts inthesedifferent based onMoolaPramANams(accepted 46. I T

VALID

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MANY mAmEkam SaraNam vraja mAmEkam

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FOR “ PARTITHYAJYA "partithyajya" PramANams, thereis PramANams,

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SABDHAMS “V

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HE ARVA BSENCE OULABHYAM 49. T 49. 47. A 47. 48. S 48. 50. “S 50. was a vyAjam and the message is intended for one and all. Saasthrams. For instance, one may interpret signify the ease of approachability of the Lord (Soulabhyam) and His the Lord approachability of signify the ease of (ParathvamSupremacy over all Gods the use of (Rakshakan). The separate using them Charama slOkam instead of aspects of th Soulabhyam and Parathvam whil that our Lord has no soulabhyam, by the Lord. He addressed Arjuna standi not mean that it was exclusively for Ar whethe wonder statement may make one versa. In Charama slOkam, the Lord assures us that In the Charama slOkam, we come In Charama slOkam, we come across the use of “ In Charama slOkam, we come the meanings given to “Parithyajya”One or two of will contain meanings that not think that they are repetitive sabdham. One should “yEka” are common to over When the meanings and redundant. and “yEka” sabdhams, then “Parithyajya” two, while for one of the of no possibility be there will sadagopan.org dhvarai (urgency)and sinceredesireto their earthlyexistence andthenthey PrAraptha Karmaas time ofPrapatthi. among alltheseviews. time ofPrapatthi.Whenone looks deep others saythattheLordgrantsMoks eitherat BhUmi return tothisKarma the Lord.ThesePrapannAsareknown as to ascendVaikuntam,spendtheirre are knownas These PrapannAsareaccordedtheirrequest to enjoy MokshaSukhamandnithyaka people hasAarthyorutterdistastefor are sincerelyMoksham attheend ofhisorherprapa desirous ofbirth orin thenext one.Then therear leaving thiswill gainMokshamafterourkarmasare body and gainsankalpam forgainingtheMokshaphalan Moksham.from allofoursins.Hedidnotelab This group ofIn theCharamaslOkam,GeethAchAryan deliberately acquiredsinsafterPrapatthi. actfor have alsorecommendedPraayaschitthaPrapatthiasatonement affection thattheLordhasforone punishment mayalsobemetedoutforsuch it isclear thatHecannotsimplyig to bedestroyed.Heprescribes PrAyas acquired afterPrapatthi.Itisillogical MokshayishyAmi” 51. T IME Aarthi Prapannaas

TO tomeanthattheLordwilldest

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WITH . Thosewhodonothavethatsenseofurgency or accumulated sins are destroyed at the oraccumulatedsinsaredestroyedat the

THE that has performed Prapatthi. AchAryAs that hasperformedPrapatthi. 48

e others,whosaythat to expect sins acquired after Prapatthi to expectsinsacquiredafterPrapatthi ULTIMATE gain Moksham. IfthePrapannanhasa ham accordingtotheirrequest atthe maining days serving BhaagavathAs and maining daysservingBhaagavathAs imkaryam right away at Sri Vaikuntam. imkaryam rightawayatSriVaikuntam. cchittham for suchsinsandtherefore orate on when He will carry out Hisorate onwhenHewillcarryout ascendtoVaikuntam afterPrapatthi, theendoftheirearthlylives.Few nore all sins after Prapatthi. Light nore allsinsafterPrapatthi. tthi cangainMoksham aslongthey ly, thereisnottoomuchdiscrepancy continuing their liveshere. They want . There arethose,whosaythatwe destroyed eitherattheend ofthis assured ArjunathatHewillfreeus sinstakingintoaccountthespecial dhruptha PrapannAs s bytheLordandsuchPrapannaas P roy eventhe sinsdeliberately HALAN

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sadagopan.org

uL Desikan Sannidhi - Sri Rangam Rangam - Sri Sannidhi Desikan uL sums up and purity of the greatness Lord’s sacred feet as upAyam for as upAyam Lord’s sacred feet hasyam with the statement that he is hasyam with the statement that he is uct and observances of his AchAryans, 51 UMMARY 53. S 53. AàTyUh< sTpw< SwapyiNt, in the fields after in the fields after e upadEsams of oure upadEsams of AasvR}adSmdacayR p'´e> sE;a inTy< s<àdaySy zuiÏ> ïÏatVya catkNyayinóE>. PoorvAchAryAs. In our sampradhAyam, In our sampradhAyam, PoorvAchAryAs. the Tatthvam- there is no conflict among by our UpAyam and Phalan as established Such is the VedAntha SaasthrAs. our sacred loftiness and purity of sampradhAyam .We our should conduct of the lives by observing the anushtAnams respected lofty ones (AchAryAs And emulation for elders) and assembling them Would live and personal use just as one grains from consumption of the scattered behind that were left is over. the harvest this chillaRai ra Swamy Desikan concludes engaged in following the code of cond Now, Swamy Desikan sums up the Swamy DesikanNow, the sums up in the ChillaRai upadEsams housed Parisuddhi.rahasyam of SampradhAya His there is no discord message is that matters of our between the and th sampradhAyam who instructed him on the upAyam of Moksham. Swamy Desikan slOkam, In the concluding our sampradhAyam this way: sadagopan.org

Sri RAmAnuja andHisAchAryAs Sri RAmAnuja

sadagopan.org = This rain drops, which grace of the Lord with grace of the Lord suddhi establishes our auspicious ;u ïIs<àdaypirzuiÏ> smaÝa ïIs<àdaypirzuiÏ> ;u

thakaa birds await the 53 = from the omniscient Lord to our = from the omniscient own VaradAchAri SaThakOpan maikAnthis who await the ïImte ve»qezay vedaNtgurve nm>. vedaNtgurve ïImte ve»qezay kivtaik›kis

EANING DaasOham, Oppiliappan Koil is their sole source of nourishment. is their sole source of Aasarvjn~Ath panktE: asmadhAcArya M AchArya lineage sathpatham apratyUham saishaa sampradAyasya sthApayantee Sudhdi: Pari rahasyam known as SampradhAya the cA as single minded attention just Aasarvaj~nAth asmath AcArya panktE: panktE: AcArya asmath Aasarvaj~nAth | sthApayanthee satpatham apratyUham sampradAyasya Suddhi: saishaa nityam || cAtakanyAyanishThai: SraddhAtavyaa sampradhAyam (tradition code of conduct) and sampradAya parisuddhicAtaka nyAya nishThai: (saishaa ) nityam SraddhAtavyaa upon and revered by Para