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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.04 / ISSUE # 09 dated 10th January 2003
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EDITORIAL:
HAPPY Makara Sankaranti!
On behalf of ?Swami Desika Darsana Satsangam? (SDDS) and ?Sri Ranga Sri? Electronic journal and on my own behalf, I hereby wish you all a very Happy Makara Sankaranti and Happy Pongal!
?Pongum MangaLam Yengum Thanguga!?
May the onset of UttaraayaNa PuNya kaalam bring us peace of mind and prosperity alround!


PLEASE AWAIT A SPECIAL ANNOUNCEMENT ON PONGAL DAY!

IN THIS ISSUE:
1. GOTRAS AND PRAVARAS ? AN OVERVIEW ? Part 1
(Anbil Ramaswamy)
You will remember that we proposed to commence a series on the glory of the various Gotras. Sometime ago, I wrote about the specific glory of Naitrvakaasyapa GOtra and Vaadoola GOtra from what I have heard in AnushTaana KaalakshEpams of MahaamahOpaadhyaaya Sri Srivatsankachar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry. We commence the series based on his monograph revealing the glory of several GOtras and the Rishis relating to the respective ?Pravaras?. We are sure you will find very interesting details in this write up.
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2. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? - Part 1
(Anbil Ramaswamy)
You will also remember that as per the direction of Asmad Acharyan, His Holiness Srimad ANDavan of Sri PouNDarika puram Swami Ashramam, Srirangam, ?Sapta Sarga ParayaNam? of ?Sundara KhaaNDam? of ?Srimad Vaalmiki RamayaNam? was completed recently. We commence a few postings bringing out a few special points from ?Sundara KhaNDam? highlighted in a short speech on the occasion of PaTTa abhishEkam of Sri ?Sita-Rama?
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3. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
?SRI POUNDARIKAPURAM SWAMI ASHRAMAM?? Part 24:
?Pativrataa Mahhabhaaga?
(Anbil Ramaswamy)
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We have so far presented in the form of catechism, 66 questions raised and answered by H.H.
In this Issue, we present -
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Question 67:
Why did Janaka refer to Sita as ?chastity incarnate? even before her betrothal took place? Does it not seem incongruous for a father-in-law to introduce to his would-be-Son-in-law that the would-be-bride was chaste??


Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback of what must have flashed across the mind of the King.
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Copies of the book can be had from anyone of the following:
1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone: 4611540)
2. Dr. S. Parthasarathy Desika Sadanam, 24, 28th Cross, Besantnagar, Chennai 600 090 (Phone: 490 0327)
3. Sri N.K.Ramaswamy 213 East Uttara Street,
Srirangam 620 006(Phone: 434 438)
4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,
New Delhi 110 064 (Phone: 5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet, Bangalore 560 018 (Phone: 6511056)
6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg,Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T. Nagar, Chennai 600 017 (Phone: 8280949).
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4. DESIKAMRUTHAM I ?
SWAMI DESIKA?S SIMILES ?UPAMA?
Part 24 (105 and 106)
(Anbil Ramaswamy)
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5. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 7
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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YAKSHA PRASNAM? Part 18: Prasnams 54 and 55 by Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd) could not be accommodated in this Issue due to space constraints.
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92 issues have been released, so far -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3 &
8 Issues of Vol. 4
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri.
We strongly urge you to kindly peruse the "Regular Issues" archived in the ?Files? Section and view the Contents at ?srsindex.html? (Not the individual postings allowed to encourage "Reader participation"). We are sure that you will be convinced of the quality of the contents.


IF you are satisfied with the quality and contents of
?Sri Ranga Sri?:
Tell your friends to join by sending an email to ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"

IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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IMPORTANT:
The ?Files? Section also contains the full text of ?Art of Living?? (a write up on the Life and works of Swami Desika)
by Sri M.K.Sudarshan of Kuwait.
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Kindly also peruse the following files at the sites indicated:
http://members.tripod.com/~sriramanujar
(Maintained by Sri Madhava Kannan from Singapore) ? for
- Biography of Bhagavad Ramanuja ?
- Biography of Swami Desika ?
- Acharya Vamsa Vriksham ?
- Srimad Rahasya Traya Saram
- and other links.
http://www.srivaishnava.org/sgati/
(Maintained by Sri Venkatesh Elayavalli from California)
SDDS Volume 1 / Issues 1 to 33
SDDS Volume 2 / Issues 1 to 26
SDDS Volume 3 / Issue 1
SaraNAgati Vol. 1 / Issues 1 - 24
SaraNAgati Vol. 2 / Issues 1 - 04
For ?Hinduism Rediscovered?
and other links
http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain) for -
- Dasavatara Stotram meanings
-?Srimad Rahasya Traya Saaram? and other links
in the ?Philosophy? section
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1. GOTRAS AND PRAVARAS ? AN OVERVIEW ? Part 1
An INTRODUCTION:
The Vedas declare that a Brahmin is born into this world with three debts to be discharged.
?jaayamaanO vai BraahmaNa: tribhir riNavaa jaayatE/
BrahmacharyENa rishibhya:, yagjnEna dEvEbhya:,
Prajayya pitrubhya://
(Vide: Taittriya Samhita 6.3.10.5, Satapatha BraahmaNa 1.7.2.1-6, Baudayana Dharma Sutra 2.9.16.7, Purva Mimamsa Darsana 6.2.11, Sabara Baashya 1.7.2.3)
The three debts are:
1. Rishi RuNam: Debt due to Rishis. This can be discharged by observing celibacy (Brahmacharyam) and learning and studying the Vedas.
2. DEva RuNam: Debt due to the Celestials: This can be discharged by performing one or more of the Yagjnas like JyotishtOmam, Agni hOtram, Pancha Mahaa Yagjnam etc.
3. Pitru RuNam: Debt due to manes: This can be discharged by begetting children, after duly getting initiated into Grihastaashrama (as Householder).
It will be noticed that ?Rishi Runam? is the very first debt mentioned in the above Veda Vaakhyas.


Why?
?The debt to the Rishis is the debt which he owes to learning in the shape of his cultural heritage. Such an obligation, he can discharge only by making his own contribution to learning, which he can achieve only on the basis of Brahmacharya? (Vide Radha Kumud Mukherjee, ?Ancient Indian Education?, Delhi, 1989, p.69)


Dharma Sastras require us to pronounce the name of the Rishi of one?s Gotra as also those of the Rishis of one?s Pravara. We do this in all our domestic rituals like Sandhyaavandanam, Upanayanam, Abhivaadanam, Vivaaham etc.

It is therefore, necessary to know about the Gotras and Rishis because it is these Rishis who discovered the Mantras in the first place. Being ?Mantra DrishTas?, Rishis becomes the principal Gurus of the respective Mantras and the founded the Gotras bearing their names.
(Vide: ArshEya BraahmaNa 1.1.6, Brihad-yoga Yaagjnavalkhya 1.27, Bharadwaja 5.43, Brahma Sutra 1.1.39, Sankara Baashya Brihad Devata 1.2.
They emphasize that -
?The remembrance of the Seer of a Mantra becomes an integral part of any recitation?. ?ArshaanukramaNI? is a work that gives a list of hymns, the authors etc. to familiarize us in this regard.


GOTRA:
What is GOtra?
?GOtra? is an exogamous (septs) patrilineal sibship whose members trace their descent to a common ancestor?
(Brough, John ?The early Brahminical system of Gotra and Pravara?, Cambridge, 1953 (page 2)


In Atharva Veda, it referred to a clan. All are believed to have descended from one or the other of the ?Rishis? who lent their names to the various Gotras. Thus, Gotra signifies one family or one?s lineage.

What is ?Pravara??
In daily worship, one mentions not only the name of the specific founder of one?s GOtra and the Rishi who founded it but also the ?Pravara? consisting of a group of Rishis who constitute a triumvirate (3) or pentagon (5) of remote ancestors of one?s family.


Why is this?
?GOtra is the latest ancestor or one of the latest ancestors of a person by whose name his family has been known for generations; while ?Pravara? is constituted by the Sage or Sages who lived in the remotest past, who were most illustrious and who are generally the ancestors of the Gotra Sages or in some cases the remotest ancestor alone?
(Vide P.V. Kane, History of Dharma Sastra, Poona Vol.II, Part I, p.497)


What is meant by the word ?Rishi??
Yaska in his Niruktam 2.11 defines Rishi as ?Rishi Darsanaath? - one who has seen Mantras (Mantra DrishTaa)
In other words, Rishi is one who can see with superior vision what others cannot.


PaaNini in his ?Vaachaspati kOsam? defines ?Rishi? as ?Rishati jnaanEna samsaarapaaram?- ?one who crosses and reaches the other shore of the Sea of Samsara?

Rig Vedam 1.31.16 and 9.96.18 describe ?Rishi? as ?one who lights the flame of knowledge, one who stimulates thinking?.

It is clear from the above that the Rishis took elaborate efforts to discover the Vedas, Vedangas and all branches of knowledge to make our life on earth enjoyable while at the same time showing the way to salvation in the after-life scenario.

It is therefore, our duty to remember them for their invaluable contributions towards our well being and pay our respects and gratitude to them.

The Rishis seem somehow to be closely associated with element of fire (agni). In fact, KrishNa yajur Veda, 2nd KhaaNdam 5th Prasna, 8th Anuvakam calls a Rishi as ?SaamithEni? which means one who can kindle fire properly for performing Homam?

There was a competition between one NrumEdan and his colleague ParuchEpan as to which of them had grasped the Mantras perfectly. It was agreed that the one who was able to generate fire in a wet log of wood would be the winner. NrumEdan uttered his Mantra but he could not ignite and only smoke issued forth from the log. When ParuchEpan did the same, it immediately caught fire. NirumEDan praised ParuchEpan calling him ?Oh! Rishi!? This shows how the word was held in highest reverence in days of yore.
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2. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? - Part 1
AN INTRODUCTION
(Anbil Ramaswamy)
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Nammazhwar in his Tiruvoimozhi 7.5.1 asks ? Karpaar Ramanai allaal matrum karparO?? meaning ? Will anyone read anything other than Rama??


What is so great about Ramayanam that we are asked to read it? And, What is so great about ?Valmiki Ramayana? over others?

Answer:
Srimad Ramayana is the practical guide to proper conduct exemplified by the Lord Himself in his Avatara as Sri Rama.
If we desire to regulate our lives on the right lines, it is to Ramayana that we should turn to.


There are several Ramayanas e.g. Ananda Ramayana, Adyaatma Ramayana, Adbuta Ramayana, AgnivEsya Ramayana, Jaina Ramayana, Mantra Ramayana, Kamba Ramayana, Sangraha Ramayana, BhaTTi Kaavya, Raghuvamsa of Kalidasa, Rama Charita Maanas of Tulasidas, Anargha Raaghavam of Muraari, Yoga VaasishTa, and many more. But, what makes Srimad Valmiki Ramayana outstanding is the fact that it is the first ever epic in Literary world.

It is, therefore, known as ?Aadikaavya? and its author ?Valmiki? the ?Aadikavi? It is the most authentic and authoritative account of the life story of Sri Rama- only true account of every detail ?as it happened?. In fact, it is the first ?Itihaasa? ? ?Thus it was?.

To appreciate this, we have to have a flashback of the life of the Aadikavi himself.

Once upon a time, there was a highway robber called Rikshan whose only avocation was to waylay pilgrims passing through the dense forest where he lived. Once, a group of pilgrims were stripped of their belongings. The leader of the group asked Rikshan why he was indulging in this sinful act. He replied that he did this in order to nourish his huge family. The leader asked him to go back home to ascertain if the family members who enjoyed his booty were prepared to partake in his sin as well. Rikshan headed home to consult his family members. They said that it was his duty to feed them and they would not share in his sin.

Frustrated, he returned to the pilgrims and narrated the incident and wished to know how he could expiate his sins. He was an unlettered person. The leader showed him a tree and asked him to tell the name of the tree. He said that it was called ?Maraa maram?. The leader asked him to concentrate on repeating the name of the tree. As he did this, it automatically, turned into ?Rama Rama?. Unmindful of his surroundings, and forgetting food and sleep, he went on repeating the words incessantly. In course of time, a huge anthill formed and covered him fully. ?Praachetas?, the rain god showered rains and the mud surrounding Rikshan slowly got dissolved. From then on, Rikshan came to be known as ?Valmiki? meaning ?one who emerged from an anthill?

Sage Narada appeared before him. Rikshan asked him several questions and asked if there was one who answered to the qualifications mentioned in his questions. Thereupon, Sage Narada narrated the life story of Rama (who was then ruling in Ayodya). He was so moved by the episodes, especially of pangs of separation of Tara from her husband Vali, MaNDOdari from her husband RavaNa, Sita from her husband Rama that he was mulling the incidents in his mind.

At that time he saw a hunter shooting down the male of the twin Krouncha birds (which are known to be always together). The male bird fell down with blood spluttering all over and the female bird was crying in anguish. Involuntarily, came out from the lips of the unlettered Valmiki, a curse on the hunter. No sooner than he uttered this than he felt that it was not his business to curse somebody and felt sad for doing so.

Lord Brahma appeared before him and told him that what he had uttered was not a curse but read differently it turned out to be an auspicious SlOkam, with which he should commence writing his ?Ramayana?.

It was indeed an instance of ?SOkam? giving birth to ?SlOkam?

He also blessed him -
- that all that happened in private or in public between the various characters would be known to him in every detail as if he were actually witnessing them personally; ?Rahasyam cha prakaasam cha yad vritham tasya dheemata:?


- that there would not be single untruth in his work;
?Nas tE vaag anrutaa kaavyE kaachid atra bhavishyati/
Kuru Raama kathaam puNyaam slOka baddhaam manOramaam //

- that his work would stand forever, so long the ?hills and dales? stood on earth?
?Yaavat sthaasyanti giraya: saritas cha maheetalE/
Taavat RaamaayaNa katha lOkEshu prachalishyati?//


Soon, Saraswati appeared and endorsed Brahma?s boon and offered to shower her grace in the composition. No wonder, Grammar, syntax and Prosody, word and meaning - all vied with each other in seeking a place in his work.
?Tad upagata Sammasa Sandhi yogam Sama madhura artha vaakhya bhaddham Raghuvara charitam Muni praNeetam??


Gayatri appeared and said that her Mantra consisted of 24 letters and the each letter would preside over every 1000 slokas of the 24,000 SlOkas in his Ramayana.

Srimad Valmiki Ramayanam is blessed with so many boons which other Ramayanams cannot boast of. It is the one epic that has caught the imagination of poets over the ages, that all other Ramayanas were at best a derivative of this original Kaavya with twists and turns improvised to suit their pet imagination.
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To Continue
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3. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
?SRI POUNDARIKAPURAM SWAMI ASHRAMAM?? Part 24:
?Pativrataa Mahhabhaaga?
(Anbil Ramaswamy)
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Question 67:
Why did Janaka refer to Sita as ?chastity incarnate? even before her betrothal took place? Does it not seem incongruous for a father-in-law to introduce to his would-be-Son-in-law that the would-be-bride was chaste??


Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback of what must have flashed across the mind of the King.
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King Janaka said:
?Oh! Rama! This Sita is chastity incarnate. She will be like your very shadow?. So saying Janaka offered holy waters sanctified with mantras on to the palm of Rama signifying ?kanyaadaanam?.


Pativrata Mahaabhaagaa chaayaiva anugataa sadaa /
Ityuktvaa praakshipad Raajaa mantrapootam jalam tadaa //

King Janaka was a ?Raja Rishi?. He was not only a king but was also a sage who knew the past, present and the future. Obviously, he foresaw the future events like Rama ordering Sita to undergo the fire ordeal in Lanka to prove her chastity and later again banishing her on the mere gossip of a washerman in Ayodya. He was, perhaps, assuring Rama beforehand that his prospective wife would prove her chastity and fidelity to her husband not once but twice over!

In Sundara KhaaNDa, while talking to Raakshasis, Sita describes herself as united with Rama and draws several parallels of chaste women like: Suvarchala with Surya, Sasi with Indra, Arundati with VasishTa, ROhiNi with Chandra, LOpaamudra with Agastya, Sukanya with Chyavana, Savitri with Satyavaan, Sumati with Kapila, Madayanti with Soudaasa, KEsini with Sagara, Damayanti with NaLa etc.

Since Janaka had no sons, he seems to tell Rama that he will also be fortunate to rule over Mithila in addition to AyOdya.

He seems to remind Rama: ?Your chest became auspicious on account of Mahaalakshmi resting therein forever as proof of her chastity (agalakillEn enru alarmEl mangai urai maarbaa). It is this same Mahaalakshmi who has come down to earth as Sita. It is the power of her chastity that is going to stand by you through thick and thin and in your successively concluding your purpose of taking this incarnation as Rama. ?Avataara kaaryam?
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This series will conclude in the next Issue
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4. DESIKAMRUTHAM I ?
SWAMI DESIKA?S SIMILES ?UPAMA?
Part 24 (105 and 106)
(Anbil Ramaswamy)
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PRABHAAVA VYAVASTA ADHIKARAM
105.
?ippaDi veru oru kulamaanaalum jaati sabdamum kula sabdamum bhinnartham aagavum prayuktam aagaiyaalE jaati bEdiyaadu. Kulam bEdikkum. Tiru Surabhi aanaalum gOtvam kazhiyaadirE?
Meaning:
?Like the temple cow, however holy it may be, it does not cease to be a cow in its present life, even if the kulam is changed, the Jaati (caste) will remain the same during one?s present lifetime, however holy the person might be because the words Jati and Kulam have different connotations?.


106.
?Tulaadara-Dharmavyaadhaadigalum Dharma sandEham kEtka vanda BrahmaNarai thaangaL sambhaavithu Theertha yaatraiyilE vazhi Tigaithaarai vazhiyilE sErtha maatram avargalai teLivithu viTTaargaL ithanai; alladu mukhyamaana aachaaryakam paNNInaargaL allar?
Meaning:
?Like people who put pilgrims on the right path when they happen to lose their way, Tulaadara and Dharmavyaada only did this much: they treated with respect the Brahmins who came to them to have their doubts cleared regarding Dharma and made them understand the points at issue. They did NOT become the Achaaryas of the Brahmins? This is how the incidents in the Itihaasas should be understood?
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5. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 7
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
The Beginning-7
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Once upon a time, there was a King, who went hunting, taking with him the royal family too, who clamored for a change from the tedium of palace life, which is but a gilded cage. The infant Crown Prince was also part of the retinue. The elder members of royalty became so immersed in their sport of pursuing and felling fleeing fauna that they omitted to observe the Prince walking off on his own, prompted by infantile curiosity and intent on exploring the myriad new and exciting things the jungle had to offer to the city-dweller. As the King and his retinue rode farther and farther, immersed in hot pursuit, the Prince fell behind, and after making a few turns in the dense jungle, was irretrievably lost and kept getting deeper into the jungle.

When the heat of the hunt cooled off, the royal family realized the absence of the infant Prince with dismay and immediately a thorough hunt was instituted. Despite diligent and exhaustive search, lasting several days and personally supervised by the heart-broken King, the Prince could not be located. The King gave up the search in despair and with a heavy heart, returned to the affairs of State, which could no longer be left unattended.

In the meanwhile, the toddler, too young even to realize that the jungle was a terrifying place, was picked up by a clan of hunters, who were impressed by the child's impressive looks. They took him to their makeshift camp and brought him up as a hunter, feeding him their own food, imparting to him their own culture (or the lack of it) and training him in their own ways. The Prince, who was lost when he was too young to remember his antecedents, was now a full-fledged hunter, speaking the language of the clan, delighting in killing and maiming animals, utterly devoid of the redeeming virtues of mercy and tolerance and all-set to lead a life of cruelty and brutish bestiality- a far cry from the righteous, majestic and joyous life of royalty which he would have adopted, had he remained in his parents' custody. His association with the hunting clan had completely transformed him from being a budding monarch into a cruel hunter.

Unwilling to let this sorry state of affairs continue, fate decided to take matters in hand and arranged an encounter with a few kindly members of the royal retinue, who realized from the youth's countenance and bearing that he was no ordinary hunter but was indeed a scion of the royal family. Upon inquiry from the mentors of the young man, they ascertained that the boy had been picked up as an infant from the jungle, and, putting two and two together, arrived at the conclusion that the boy was indeed the lost Crown Prince. In a mission of mercy, the King's loyals appraised the hunter youth of his regal antecedents and pointing out the anarchic and unbecoming life he was presently leading slowly cured him of his acquired conduct and character. They gave him an account of the life of joy and responsibility that awaited him in his kingdom, impressed upon him on the need for such fine qualities as mercy, tolerance, righteousness, bravery tempered with justice and fairplay, etc., and imparted to him such instruction and training as would transform him from a crude and unrefined hunter into a suave, sophisticated Crown Prince, fully aware of and equipped to discharge his role and responsibilities with distinction. Having thus wrought the requisite changes in the Prince, they reunited him with his aged father the King, to the immeasurable joy of both. There ends the story, which heralds the beginning of a new era in the lives of both the King and the Prince.

The aforesaid tale is in reality the tale of the Jeevatma and its travails. The Jeeva is none other than the infant Prince and the King represents the Lord. While the good Samaritans who identify the Prince for who he is (and arrange for his transformation to his real stature and ultimate reunion with the King) are verily the Acharyas.

The comparison of the individual soul to the heir apparent to the King, is to highlight the strong, natural bonds subsisting between us and the Paramatma, and the royal life represents the eternal bliss that each individual soul is entitled to, as a matter of right. The terrifying jungle, into which the infant Prince wanders off, represents Samsara with its ephemeral and ensnaring pleasures which ultimately turn out to be sources of terror. The hunting clan, which adopts the Prince and trains him in their bestial ways, is in reality the five faculties (Pancha indriyAs), which slowly but surely gain control of our selves and mislead us in myriad ways, preventing our return to the path of righteousness and virtue. The courtiers who identify the Prince, cure him of his acquired brutishness and transform him into a Prince worthy of the name through their untiring and sincere efforts and instruction, are verily our Acharyas, who instill in us the realization that we are the Lord's own children, entitled to the boundless bliss that He enjoys, and through the adoption of a suitable strategy, reunite us with the Lord.

Detailing the instructions the Acharyas impart to the lost soul, Swami Desikan adduces several quotes on the various aspects of the upadEsa.
"nAyam dhEvO na marthyO vA na tiryak stthAvarOpi vA
GnAna Ananda mayastu AtmA sEsho hi ParamAtmana:"


This individual soul is neither man nor deity, neither animal nor tree, as the external body would appear to indicate. Irrespective of the body housing it, the Jeevatma is verily the embodiment of wisdom and boundless bliss, and is the natural servant of the Paramatma. If this be so, why should the soul assume varied bodies? This is clarified by the following Vishnupurana sloka-
"PumAn na dhEvO na narO na pasu: nacha pAdapa:
SharIrAkruti bhEdAtthu BhoopatE! Karma yOnaya:"


While there are no differences between souls, which are naturally wise and blissful, the variation in their outer covering (bodies) is caused by their varied Karma, says the Vishnu Purana.

This is further fortified by the quote from the MantrarAjapadha stOra-
'DhAsa bhootA: svata: sarvE hi AtmAnah: ParamAtmana:"
atOhamapi tE dhAsa: iti mathvA namAmyaham"

All souls are natural servants and slaves of Lord Sriman Narayana, declares Sri Shankara.

Righteous benefactors like our parents first make us aware of the distinction between our body and soul, and the relationship of the soul to the Supreme Being. Such knowledge induces in us the capability to distinguish right from wrong and endows us with the inclination to obey the dictates of the Shastras, which are but divine commands. Once we acquire such attributes and qualifications, this brings us to the benign notice of Acharyas, who, prompted by the Lord, take us under their wings and offer us comprehensive wisdom.

Given that everybody wants to get out of this mundane morass, why is it that some are favored by the redeeming attentions of an Acharya, while others languish uncared for in this Samsara? And even for those favored thus, why is it that fortune favored them only now and not earlier?

Swami Desikan adduces six reasons for this-
"Isvarasya cha souhArdham yadrucchA sukrutam tathA
VishnO: katAksham adhveshAm Abhimukhyam cha sAtvikai:
SambhAshaNam shadEthAni hi AchArya prApthi hEthava:"

1."Isvarasya souhArdam"- This refers to the natural benevolence the Lord has for all souls, but for which He would not recognize good deeds we perform as qualifying factors for redemption. This goodwill that the Lord has for us is borne out by the scriptural dicta "Sarvasya sharaNam suhrit" "Suhridham sarva bhoothAnAm" etc.

2."YadrucchA Sukrutam"- This refers to merits accruing out of accidental, unintended deeds. For instance, while on our way to office, if we encounter the Lord on one of His frequent jaunts and fold our hands in devotion for a second, which is "YAdrucchika Sukrutam". It was not our intention to go the temple or to worship the Lord: it is quite by accident that we are favored with His dharshan. Merit acquired unintentionally and fortuitously, is one reason for the Acharya's favors falling on our blighted existence like manna from heaven.

3."VishNO: katAksham"- This happens at one's birth. Anyone who is the subject of the Lord's benevolent glance at the time of birth, is assured of an Acharya's favors, says the Smriti-
"JAyamAnam hi purusham yam pasyEt MadhusUdhana:
SAtvika: sa tu vigyEya: sa vai mOkshArttha chinthaka:"


A fleeting look of benevolence from the Lord's lotus eyes ensures the predominance of uplifting qualities in us, which in turn generate a yearning for liberty from the bottomless pit of samsara.

4. "advEsham" is the lack of resistance to the Lord's efforts to emancipate us. This is the quality that was lacking in RAvaNa, Hiranyakasipu, SisupAla, etc., which made them natural opponents of Emperuman.

5. "Abhimukhyam" is the inclination towards the Lord and His devotees, the desire to please the Lord through service, etc. This is one of the essential pre-requisites for Acharya katAksham, as instructing a person without this redeeming quality would be akin to wasting precious water on barren land without a blade of grass. While "advEsham" is a passive virtue, "Abhimukhyam" is a dynamic one.

6."SAtthvika sambhAshaNam"- Cohorting with the pious makes some of their devotion rub off on us too, however hard-hearted we are, and cures us of evil habits that die hard. This is one of the principal factors, which results in the windfall of Acharya KatAksham.

Why should the Acharya put in so much time and effort in enlightening us about the facts of life and thereafter? What does the Acharya get in return? Shastras say that even a fool doesn't undertake any endeavour without a motive ("Phalam anuddhisya mandOpi na pravartthatE"). If, as a result of their instruction and intermediation, a Jeevatma performs Sharanagati and attains the Lord, Acharyas consider this to be its own reward. They love being the instruments of change, being catalysts transforming a habitual sinner into a holy man par excellence, who becomes eligible for the Lord's service in Paramapadam. Swami Desikan compares Acharyas to cows, whose udders overflow with milk (of mercy) due to their love for their just-born calves-"andru eendra kandrukku irangi surakkum dhEnuvai pOlE". This is also the inner import of Sri Andal's lines "vAnga kudam nirakkum vaLLal perum pasukkaL" and "kanaitthu iLam kattrerumai kandrukku irangi ninaitthu mulai vazhiyE nindru pAl sOra", etc.

The comparison of the imparted wisdom to cow's milk is indicative of its purity, uncontaminated by material motives, its strength of sustenance, sAtvika nature, etc.

What should be the standard of instruction from an Acharya? The Preceptor should neither be too elaborate, which would result in loss of focus and listener interest, nor too brief, which would result in lack of clarity and make comprehension difficult. Further, it should be such as to dispel from the listeners' minds all doubts, misconceptions and ignorance.
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