2009

Darsanam

S rinivasan - Muscat

taic[mf
Panguni, Sarvadhari 2009
3/13/2009
 Bhgavad Anubhavam
Bagavad Anubhavam has countless paths and each Prapaanan has his own way of
communicating with Him. Srimad Narayanan maintains a direct line of contact with each
of us akin to a hotline in today‟s parlance and is waiting as it were to take our „call‟ if
only we care to “dial” him. This line is
established from the time we are in the
mother‟s womb and continues till we
reach Him safely. There is no fixed
charges for this line of communication
and all he expects that we dial into Him
once a while at least in times of adversity.
Many a times our communication with
Him is very mechanical when we recite
the Paasurams or the sahasaranamam or
the strotra paatam and I have wondered
if Srimad Narayanan would have liked a
more lively dialogue with us. He knows
for sure that His “abilashaa” for a
meaningful dialogue with us will not be
fulfilled but He still keeps trying. Why
does He wish to have a dialogue with
Paamara “vallavi jana” like us when He
has the company of Ramanuja and
Alawanadaar and the Aazwaars or more
recently our Seva Swami and Navaneethan Swami? Is it the joy He derives in letting a
parrot prattle, like what Swami Desikan alluded to in His Varadaja Panchacht? When
He is trying so much to reach out to us, should we not at least make an attempt to
have His anubhavam so that he can have a meaningful dialogue with us. Adeyen thinks
so as this Janma of ours is just one step away from being with Him. This is one in many
centuries chance in this cycle of rebirth to be rid of this samasara.
The first step towards this is choosing the right company, the goshti that one belongs
to. While one may not think much of the company that one keeps, it is this that has a
profound influence in the way we think and act. Swami Desikan Himself had wished He

Darsanam – Panguni 2009 2

would like to be in a Goshti where there are no enemies to the Ramanuja‟s siddhantha
and which is free of asuya (envy). (Readers may refer to penultimate pasuram of
Abheedistsavam which is a great paasuram in itself).

prsprihrOiYaNaaM pirsaroYau maaM vat-ya .

If this is the wish of Swami Desikan who is Suddha Sathvam,
can there be a second opinion? This is entirely in ones
hands and once this step is taken the path to
communication becomes easier. How many lives we have
seen being wasted because of the wrong company? The
example for this has to be set by the parents and each
one of us has a responsibility to ensure that our children
have the right company.
The second step is to learn about our Swami Desikan and
communicate with Him. For many in our sampradayam that
is an end by itself (Sadanamum & Sadakamum) as their Drishti is
limited to Swami Desikan. Adeyen‟s Abhilsha is also the same as Seva Swami‟s, but
unfortunately cannot measure up to even a fraction of his devotion. Anything that we
learn, read, recite, listen, see, do, should be something that leads us to establish a
contact with Swami Desikan. The Upanyasam (U.Ve. Velukudi Krsihnan swami, Krishna
premi swami, Villur Karunakaran Swami, Ananatha Padmanaba swami and others) and
lectures by other scholars like Dr Sadagopan swami, Anbil swami, writings of Sewa
Swami, Uppliappan sannidhi Navaneetham Swami, Uttmoor Swami and others,
attending utsavams, veda goshti and sattumurai at temples, Witnessing Thiru
Manjanam all go towards creating a state of mind that at least momentarily
communicates with Swami Desikan.
For example, Adeyen read a pasuram in Rukmani
Kalayanam (part of yadhavabhyudayam) where Swami
Desikan says that Kannan‟s Nayanam (eye) was like a
forest of Lotus that flowered (vikasitham) at the sight of
Rukamani who was shining like 16000 full moons.
Swami Desikan in my view has alluded to us
(jeevatamas) in describing the state of illumination
when we have His anubhavam and shine like 16000
moons. Prapannan is the pure form of Jevaatma and it
is no wonder that Lord is immensely pleased when He
sees him and His way of communication is the
anubhavam that He gives to the Prapannan which manifest in the “Bhashpa Bindu”
Darsanam – Panguni 2009 3
In Adeyens view, isai (music) has the power to kindle this anubhavam faster than any
other means of communication. The rhythm and the isai can be found even in the
strotarmala, in chanting of Vedas, in the divaya prabanadam, but we associate isai
more with the accompaniment of mridingam and violin. Adyen had a long unfulfilled
wish to hear Desikan prabanadam set to Caranatic music. Lord Varadan has fulfilled this
“Kurai” recently with the release of the first CD on Desika Prabandam by Bombay Shri
Venkatachari. The rendering is great as it should be and should be listened in silence to
let every word sink in as that is what kindles the communication with Him.
In creating the right bagavad anubhavam the role of the upanyasakars is unparalleled.
Unfortunately the value that we attach
to upanyasam is so little that I have
wondered why even people in the
samapradayam have misplaced the
values. Is it because it is free that we
attach no value? Ironically the best
things in life are available free but we
don‟t value them because they are
free. There is nothing more valuable
than Moksham, but do we value it?
Mothers love is unparalleled, but do
we value it to the extent we should?
Thiru manjanam is the greatest
spectacle in my view more dazzling than anything you can imagine but do we value it?
Piriya Vidai and Vedu pari utsavam are akin to real life dramas, unequalled by any
story in this Jagath. Do we value them?
Yet, I am sure a time will come when we will start valuing these great things which are
free. They are free not because they have no value, but because they have to be
enjoyed by everyone without regard to caste or creed. That is the wish of Sriman
Narayana.
Vazaga Pallandu Yathiraja Keerthi, Vazaga Pallandu Nam Thoopul Pillai
Vazga Pallandu Nam Seva Swami, Vazga Pallandu Nam Navaneetham Swami
Adeyen Ramanuja dasan
Nanganallur Venkateshan

Darsanam – Panguni 2009 4

 Swami Desikan Vandana

kivavaaidiXaraor%nama\ klyaaNagauNaBaUYaNama\ .
ivaXvaaima~anvayaabQaInduM vaodantgauÉmaaEayao .. 1
kviwafkQkfKqfQmf vatmf p<aiki[fb vafkQkfK qfQmf
rtf[mf Epa[f B t^lcf cibnf T viqgfKpvRmf, `^[tfT
klfya] K]gfk ^q ~pr]makkf eka]fd vRmf,
viSfvamitfr Ekatfrmf '{mf kdlilf Eta[fb iy
cnftir{makiy EvtanftKRAv cr]Adki[fEb[f.
II surrender to Vedanta Guru who shines like gem among the
poets and prosecutors of our Siddhanta, kalyana gunas are his
ornaments and shines like the moon from ocean of Viswamitra
Gotra.
vaibhava prakasika – Sri PB Annan Swami

(continued from Part 1)

Swami Desikan's brilliance as a poet was matched only by that as a

philosopher? He was a "tArkika-simham",
ideological adversaries.
The word "tarka" in Sanskrit refers
a highly technical method of reasoning
Mayavadis’ interruption to Visishtadwatam in S rirangam
a lion that struck terror in the hearts of
to the branch of logic called dialectics. It is
based on complex and formal rules of
ratiocination. In Desikan's times it involved
never-ending debate ('vAdA') and discourse
between exponents of rival schools of
philosophy. It was the principal occupation
of philosophers in Desikan's times,
challenging each other frequently to
debating duels. Around 13th century CE
some extreme elements in the school of
Advaitins ('mAyAvAdins') began to
undermine, through aggresive polemics
and propaganda, the vast influence which
the school of VisishtAdvaitic Vedanta

Darsanam – Panguni 2009 5

wielded amongst its followers in its own bastion viz. the holy temple-town of Srirangam.
These Advaitins began to seriously question the Vedic basis for the authority and
validity of Ramanuja's 'siddhAnta'.
The pundits of SriRangam badly needed the services of a redoubtable
philosopher from within their own ranks who
could resist and overcome the spread of a
dangerously specious brand of aggressive
Advaita. They found none amongst themselves
until they finally discovered their man in Swami
Venkatanathan at Kanchi. He was summoned to
SriRangam.
Venkatanathan left Kanchi and moved
to SriRangam, and during the 50-odd years of
his life there, he authored some of the most
profound and formidable works ever to be
written in the annals of VisisishtAdvaitic Vedanta.
The philosophic system of Sri
S wami Desikan has been invited by
S rivaishnavas of S rirangam to take part in Ramanuja, as constructed in his seminal work
debate against mayavadins. called "sri-bAshyam" about two centuries earlier,
found its fullest and most sophisticated expression in Desikan's philosophical works
some of which were pure treatise and
some counter-polemics. Swami Desikan's
most famous works, the "tattva-muktA-
kalApA", 'sarvArtha- siddhi' and the 'sata-
dUshani' were all authored around this
time. Together they constituted by far the
most solid and irrefutable defense of the
school of Ramanuja's Vedanta against
every known rival Vedantic system that
dared to challenge his philosophy.
In recognition of Swami Desikan's S wami Desikan wins the debate by the grace of
Ranganathan and Ranganayaki
services to the firm establishment of one of the
greatest schools of Vedantic philosophy -- viz. 'sri-rAmAnuja-siddhAntam' -- he came to
be known as "tArkika-simham".
Venkatanathan reputation as a "tArkika-simham" grew for yet another reason
also.
A certain section of Vedic orthodoxy -- we might call them "die-hard" elements
-- in SriRangam during Desikan's times was totally against the AzhwAr's Tamil "divya-
prabhandham" which Sri Ramanuja had introduced into temple rituals and festivities.
Darsanam – Panguni 2009 6
They resented the status given to the Tamil 'marai' by Ramanuja equal to that of the
timeless Vedas that were in Sanskrit.
Desikan, though a deep Vedic adherent himself, stoutly defended the
mysticism of the AzhwAr's Tamil 'marai'. In 2
magnificent works titled "dramidOpanishad-tArparya-
ratnAvali" and "dramidOpanishad sAram",
Venkatanathan demonstrated how NammAzhwAr's
"tiruvoimOzhi" was the perfect and peerless Tamil
equivalent of the Vedantic Upanishads and how
together they constituted the bed-rock of a unique
tradition of Vedanta called "ubhaya-vEdanta" -- the
twin-fold way to VedAnta.
Today, if the AzhwAr's "divya-
prabhandham" prevails and flourishes in all
SriVaishnavite temples in India, it is due in no small S wami Desikan has been honoured by
measure to the efforts of the "tArkika-simham", Ranganathan with the title “Vedanta
Desikan” and “S arva-tantra-
Swami Desikan. svanthanthrar” by Ranganayaki
thayar.

(to be continued)

dAsan,
Sudarshan

the easiest way of salvation for this soul.

Vedas are the starting point of all the Indian philosophies. Srivaishnavism is as
old as the Vedas. Jagadacharya Sri Ramanujar has based the Srivaishnava philosophy
on the Vedic principles. According to Sri Vaishnava philosophy Mokshaprapthi for
doing the Kainkaryam to Sriman Narayanan, for His Satisfaction alone, is the ultimate
goal in all our lives. To attain that Mokshaprapthi, the Jeevathma can take up different
paths, as laid down in the vedic scripts, Upanishads, Ithihasas and Puranans. The
easiest among them is the path of Saranagathi.

Darsanam – Panguni 2009 7

 In this mundane world every jeevathma has to understand its permanent
relationship with the Paramathma. It is called self realization or Aathma
saakshathkaaram. Srivaishnavism recognizes three realities - namely Chit, the
Sensuous objects, Achit, the non Sensuous objects and the Eeshwara, the Supreme
God. The Lord has created this universe as one of His acts of leela, with the above
chits and achits and He also placed Himself as Antharyami in each and every creation of
His. Both Chit and Achit are subordinate to Eeshwara.
Thus, according to Srivaishnavism, every individual in this world is an inseparable
combination of Soul (Chit), Prakriti (Achit) and Eeshwara (Antharyami). Every soul gets
a body (evolved out of prakriti) in accordance with his Karmas. The soul (aathma) and
the body are inseparable and interdependent, in an individual. So long as the soul is
inside the body, the body continues to function. Once the soul departs from the body,
the physical body then becomes dead or inactive. Eshwara (Antaryami), though
resides in the body,
it does not take part
in any of the worldly
activities of the
body. However, the
Lord as Antharyami
tries to help the
soul to cross the
Samsara (cycle of
births and deaths).
Here again ones past
Karma plays an
important role in
salvation.
Hindu Dharma
sastram, while
talking of
Saranagathi describes it as under :
Ananya Saadhye Swabhishte Mahaviswasa Poorvakam !
Thatheka Upaayantram Cha Prarthana Saranagathihi !!
Also , Thvameva Upaaya Bhootho Me Bhava, Ithi Prarthanagathihi Saranagathi.
Meaning, Sriman Narayanan alone would be the Upaayam as well as Saranyan.

In the Bhagavad Gita Lord Krishna tells Arjuna , in Chapter 18, verse 66 , as
under :
Sarva Dharmaan Parityajya Maamekam Saranam Vraja !
Darsanam – Panguni 2009 8
 Aham Thvaam Sarva Paapebhyo Mokshayishyaami Maa Suchaha !!
Meaning Abandon all forms of Dharma to be done as a means to attain salvation , but
surrender unto my feet alone. I shall deliver you from all sinful reactions and offer you
Mokshaprapthi. Do not fear.
By this Lord Krishna is asking all the Mumukshoos,
through Arjuna to do Saranagathi unto Him. Saranagathi
is a term used to represent this act of surrendering
oneself, through mind, to the Holy feet of Sriman
Narayanan, for attaining salvation. There are no
restrictions prescribed for this act, except that it has six
Angams or attributes. The process is very simple with
huge benefits. Any one irrespective of caste, creed, age or
sex can follow this path. It can be done for oneself or for
others including birds, plants, animals etc. There is no
restriction on time or place for doing this. According to
Swami desikan, it would be beneficial for the mumukshoo to do the Saranagathi to Lord
Sriman Narayanan, through the Piratti (Thayar). The amount of sins committed by all of
us, during the course of various births, are so innumerable and the accumulated ones
are so large, it would be next to impossible for any one to perform Prayachitham, to
wipe off those sins in a single birth. Lord Sriman Narayanan, being a Nirankucha
Swathanthrayan, no one can question His decisions or actions. So, when a mumukshoo
approaches the Lord, to forgive his sins and
offer mokshaprapthi, the possibilities of the
Lord rejecting such a request are quite high. To
avoid such a situation, if that individual
approaches the Lord through Piratti, then She
would consider the case sympathetically, being
an embodiment of DAYA and would properly
recommend the case to the Lord, to make the
Saranagathi meaningful. This was one of the
reasons, Swami Ramanujar did his Saranagathi
to Lord Ranganatha, on the Panguni Uthiram
day, when the Lord was in Serthi with Thayar
Ranganayaki.
To be continued…….
Sarve Jana Sukhino Bhavanthu !

Adiyen- Ramanuja dasan- G.Sampath.

Darsanam – Panguni 2009 9

Introduction
This is a stotra in Praakritam (a vernacular dialect derived from Sanskrit). Ladies
in ancient Sanskrit plays were invariably made to talk only in this language. As Desika
regarded himself as a naayika (a lady in love) in regard to the Lord of
Tiruvahindrapuram, he must have sung this stotra in what he himself calls "cintai-kavar-
praakritam" (Praakritam that attracts the mind). The poet himself has named the stotra
as Achyuta Satakam. The names Devanatha, and
Dasa-satya also occur very frequently in addition
to the name Achyuta. Being a satakam (100
slokas) several topics of philosophy and religion
are dealt with in detail. After the prefatory
portion, the stotra can be seen to deal with the
Lord's svarupa up to Sloka 25. As in Devanayaka
Panchasat here also the several parts (angas) of
the Lord's Tirumeni (Body) are enjoyed in the
order from head to foot (34 to 43). Slokas 44 to
65 deal elaborately with several aspects of the
greatness of the Lord's Devotees. Slokas 72
onwards are about the poet himself, his present
afflicted state, his hopes, fears and prayers, and
appeals for help and succour. The stotra winds up
with a request to the Lord to receive him as a
bridegroom receives his bride at a wedding (100).
More Details - Devanagari Text
This stotram, like the one we covered
last, Sri Devanayaka Panchasat, is on Devanayaka
Achyuthan – Devanathan moolavar Perumal of Tiruvahindrapuram. The word "Satakam

"in the title refers to the 100 sloka-s (actually there are 101 including the phala Sruti) in
the stotram. The nAma acyuta means He who does not let His devotees slip - na
cyAvayati iti acyutah.
One special aspect of this stotram is that it is written in the Prakrit (/prAkRta/)
language by Swami Desikan. Prakrit can be considered colloquial samskr*t, which
seems to have been used in day-to-day communication in the olden days by those who
did not use grammatical samsk*t in their conversations. In course of time, grammatical

Darsanam – Panguni 2009 10

rules evolved for Prakrit as well, and it evolved as a language in its own right. It
became common for female characters to use Prakrit in works such as drama etc. It is
characterized by the natural sweetness like the talk of a child when it is spoken. Swami
Desikan's anubhavam of the sweetness of this language is that it is the childhood
language of goddess sarasvati (Slokam 2). Srirama Desikacharya Swami observes that
Devanayakap Perumal has the unique distinction that He is the only arcA mUrti who has
been sung by Swami Desikan in three languages - samskr*t (Devanayaka pa~ncAsat),
Prakrit (acyuta Satakam), and tamizh (mummaNik kOvai).
Srirama Desikacharya Swami has included the samskr*t version of the Sloka-s
along with the Prakrit version in his
LIFCO publication "SrI Desika stotra
mAlA". Wherever quotes have
been included from acyuta Satakam
in the current write-up, the
samskr*t version has been used
because of the greater ignorance of
aDiyEn with Prakrit. However,
Srirama Desikacharya Swami has
made the special point that those
who chant the Slokam should use
the Prakrit version. As has been
done in the write-up for the
previous sttora-s, instead of giving
a literal translation of the Sloka-s, aDiyEn has presented a summary of the thoughts
that registered in aDiyEn's mind when going through the meanings of the Sloka-s.
1. AcArya is to be worshipped like bhagavAn Himself. In nyAsa vimSati we saw that our
AcAryan is to be worshipped like bhagavAn Himself by us (Slokam 2). Swami Desikan
reemphasizes this concept to us again in the current stotram. BhagavAn is imparting
knowledge to us to realize Him through the words of our AcArya - He is seated in their
tongue like being seated in a throne and instructing us through our AcArya (Slokam 5).
2. Swami Desikan's Humility.
Swami Desikan's humility again reveals itself in this work as in all other works. In
Slokam 3 he says that his work can be flawed standing by itself (mama bhAshitam
malinam api), but because it sings His praise it gets sanctified just as the street waters
get sanctified when they mingle with the Ganges river. In Slokam 4 he refers to his
work as bAliSA mama stutih - my stotram which is likes a child's blabbering.
3. Need for Purity in Thought, Word and Deed:

Darsanam – Panguni 2009 11

Swami Desikan emphasizes the need for purity of thought, word, and deed for one who
is interested in realizing Him. Those who are not pure in their thought and action
cannot succeed in realizing Him. BhagavAn won't stay in a polluted mind even for a
moment, just as a hamsa won't go near muddied water even for a moment (Slokam 6).
He keeps away from one who is not sincere in his/her devotion - dolAyamAnAn dUram
mu~ncasi (Slokam 7). Only those who are pure in thought, word and deed can
successfully meditate on Him. He thus becomes easy to access for the women of
AyarpADi who have staunch devotion to Him – Sraddhita hr*daya sulabhah (Slokam 7).
4. How Do We Know of the Existence of BhagavAn, Why Should We Worship Him,
Attirbutes of a True Devotee of BhagavAN. The question of what is the evidence for
the existence of bhagavAn has been
raised by many. The simple answer is
provided in Slokam 7 – Agama mAtra
pramANAh - Because the veda-s declare
so. There is no other way to prove His
existence. We can experience Him, but
can't prove His existence to others
through any means other than veda.
We worship Him because He eliminates
the feelings of desire, sins, false
knowledge, etc. when we have Him in
our thoughts - tr*shA, mala, mohah
kshapitah (Slokam 27). When we
worship Him, we won't ever have the
darkness of the night called aj~nAna
(teshAm moha triyAmA na khalu -
Slokam 46). Our mind will not be
distracted away from Him by anything
(vikAra jananairapi na vikriyamANAh), and we will become pure (pAvanAh) and will
experience the anubhavam of moksham even in this world (jIvanmukta sadr*Sah)
(Slokam 47).
A true devotee of bhagavAn will lose interest in the pursuit of trivial and
transient pleasures (vishaya rase viraktAh - Slokam 47, svapna sadr*kshANAm SrINAm
na smarati - Slokam 48). For that matter the devotee of bhagavAn will not even be
interested in positions such as that of brahma; he will realize that even these so-called
high positions are impermanent like water bubbles and will come to end ultimately, and
are constantly under the threat of the asura-s. These positions are beautiful to look at

Darsanam – Panguni 2009 12

like water bubbles, but are also impermanent like the water bubbles, nice to look at like
mushrooms but also tasteless like mushrooms, beautiful to look at like cloud formations
but also transient like them. The position of these other gods is like the banana stem,
which looks strong but which can't support anything like a stone pillar can (i.e., they
can't even assure protection to those who seek their protection, except when bhagavAn
gives them that power) (Slokam 49).
Those who worship bhagavAn with devotion and who acquire true j~nAna of

Him will also acquire the qualities such as sausIlya like Him, and mix with even those
who have not advanced to the knowledge level like themselves. They forgive other's
mistakes just as bhagavAn forgives His devotees' sins, and over a period of time they
will help the other cetana-s towards the path of realizing Him (Slokam 50).
Those who are devoted to bhagavAn will also not have any of the negative
attributes that are acquired by those who do not have clear thinking and who think of
this body as the AtmA, or think that their soul is independent of the paramAtmA (51).
Negative qualities such as mAna madershyA matsara dambhA bhayA amarsha lobha
etc., which are explained later, will not touch them. All the undesirable traits leave the
devotees of bhagavAn, and they shine like stars in a well-lit sky on a clear cloud-free
night (Slokam 54).

Darsanam – Panguni 2009 13

 There is no question of yama lokam for His devotee - na khalu yama vishaye
gatih (Slokam 55); even those who stray from the path of a prapanna after
surrendering to Him get only minor punishment from Him as prAyaScitta. So there is
no question of one who has done prapatti to Him going to naraka. His devotees desist
from worldly desires and enjoyments and thus keep themselves away from yama's
wrath (Slokam 56).
Even though they live in kali yuga, they feel like they are living in kr*ta yuga
(Slokam 52). They realize that everything - moving and non-moving - is part of
bhagavAn, and so they do not develop any kind of animosity or hatred towards anyone
or anything. Their only goal in life is moksha, and they only obsrve sanAtana dharma
which assists them in attaining that goal. They desist from any attachment to worldly
pleasures since they have realized that
these are transient and impermanent (59).
The worship offered by a
paramaikAntin (i.e., one who worships
SrIman nArAyaNa exclusively and who
does not perform this worship for any
benefit for himself) is accepted by
bhagavAn with a bowed head like one
accepting a pariyaTTam, whereas the
worship offered by the likes of brahma is
only accepted at His feet (57).
5. The effects of not worshipping Him:
Those who do not worship Him always
find fault in bhAgavata-s (53), like faulting
the Sun with having a hole in the centre;
this kind is sowing the path for their self-
destruction. Even if they live in kr*ta
yugam, they will feel miserable like those
living in kali yugam (52). These who are immersed in worldly pleasures will not be able
to realize Him even though He is very near them in His arcA form, just as they sky is
near us but is beyond our grasp (60).
These non-devotees who think that their body is the AtmA or it belongs to
them and not to paramAtmA, develop many undesirable traits such as ahamkAram
(mAna - the feeling that they arre superior to others), pride arising from their wealth,
appearance, birth, etc. (mada), jealousy (IrshyA), enmity (matsara), hot-headedness

Darsanam – Panguni 2009 14

(dambha), finding fault with others (asUyA), fear (bhaya), anger (amarsha), desire to
cling to wealth (lobha), etc. (Slokam 51).
-To be continued.
-dAsan kr*shNamAcAryan
Courtesy : www.ramanuja.org

Sri. U.Ve. Madhavakkannan

SrI:
SrImathE Nigamantha Mahadesikaya namah:
SrImAn venkatanAthAryaH kavitArkika kesarI |
vedAntAcArya-varyo me sannidhattAm sadA hRdi ||

May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the lion
among poets and debaters, reside
forever in my heart.

Dearest Srivaishnavas,

Due to the forthcoming

Thirunakshathram of Vedanthacharyan
Swamy Nigamantha Mahadesikan,
aDiyEn?s desire to write on Acharya
saarvabhouman. Merely reproducing or
translating from articles and books that
aDiyEn came across.

The word Guru means one who removes

ignorance (agnjAnam) of spiritual
knowledge. In Prapanna pArijAtham by
SrI NadAdhoor AmmAL Guru is
Adi Guru Nara-Narayana’s abode - Badrinath
described very beautifully:

Please forgive me for my free translations (from tamil meanings)

Darsanam – Panguni 2009 15

A great Guru should be sought after by a person (disciple), immersed in samsaaric
afflictions; who is afraid of the transitory life; the sorrows due to internal and external
factors (AdhyAthmikam- soul dependent; Adhiboudhikam- external world dependednt;
and Adhideivikam- pertaining to Supreme Lord). That Guru will teach and initiate the
disciple with the necessary manthrAs and impart jnAnam.

This Guru is the Supreme Highest; he is verily Brahman (Lord); He is the highest of
highs; He is the highest desire; He is the Highest God Himself. Guru is the Ultimate
wealth; Guru is the knowledge; Guru is our treasure; Guru himself is means; Guru is the
end. He needs to be worshipped at all times, under all circumstances; His name shall
always be uttered by the disciple at all times.

gururEva parambrahma gururEva param dhanam;

gururEva paraa vidyA gururEva parAyaNam;
gururEva para: kAma: gururEva parAgathi:
tasmAth sathupadEshTasou thasmAth guruthamO guru:
(48 Chapyter 4- Guru paddhathi)

Acharyan
The Adi guru and asmat guru with his
is the
dispeller of all sins. He
disciples. Parakala mutt,
kanchipuram removes the darkness
from our minds and
removes ignorance. He
gives us new birth
(vidya janmam); He is
the Father and the
manthram (which He
initiates us with) is the
Mother. This birth
places us on the path
which leads us to an
end to all future births
and deaths. He
endows us with divine
vision. He has infinite
amount of compassion
towards us. He always is interested in our welfare. On account of all of these, He is
always to be worshipped as the Lord Himself. One should never harbour any feeling
that he is doing a good return for what Acharya has done by paying few dollars. It is
only as a token of our gratitude.

Swamy Desikan himself describes the greatest qualities of AchArya in nyAsavimsati

slOkA 1:

Darsanam – Panguni 2009 16

 1.Sound philosophical jnAnam obtained (learnt) through the greatest lineage of
his AchAryAs
2.Having an undisputed clear knowledge on sAsthrAs;
3.Free from any sins and attachments;
4.Complete knowledge of Vedas, its subsidiaries and ithihAsAs
5.Deep unshakable faith in Brahman (Almighty- unsurpassed unparalleled
Sriya: Pathi Sriman Narayanan)
6.possesses sAtvic guNA;
7.Always speaks truth
8.lives in accordance with the manner laid down in sAsthrAs;
9.free from jealousy, show etc..
10. having control over sense organs
11.friendly and affectionate towards all;
12.Compassionate towards all;
13.helps the disciples who err, correct them and make them follow right
track as laid down in sAsthrAs
14.wishes for everyone?s welfare at all times.

S wami Desikan at the age 5 in Nadur Ammal Kalakshepa Goshti

Our Greatest AchArya parampara as mentioned earlier starts with Sriman Narayanan
Himself.

The lineage is:

Sriman Narayanan.
Sri Mahalakshmi
Sri VishvaksEnar (sEnai nAthan- commander in chief)
Sri SaTakOpar (nammAzhwAr)
Sri nAthamuni
Sri puNdarIkAkshar (uyyakkoNdAr)
Sri rAmamisrar (maNakkAl nambhi)

Darsanam – Panguni 2009 17

 Sri yAmunAchAryar (ALavandhAr)
Sri mahApUrNar (Periya nambhi)
Sri rAmAnujar (udayavar- EmperumAnAr- yathirAjar)
This AchArya paramparA also is nicely recited by Swamy desikan in the
following Tamil prabhandham.

ennuyir thandhaLitthavaraich charaNampukku

yAnadaivE avargurukkaL niraivaNangi
pinaruLAl perumpudhUr vandha vaLLal
periyanambhi ALavandhAr maNakkAl nambhi
nanneRiyai avarkku uraittha uyyakkoNdAr
nAthamuni saTakOpan sEnainAthan
innamudhatth thirumagaL enRu ivarai munnittu
emperumAn thiruvadigaL adaiginREnE.

Let us enjoy on Swamy's greatness...

Swamy Desikan ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan
Madhavakkannan
P.S. : Toopul Pillai is a series of 26 articles published in SrirangaSri group long
back. The author of the series is Sri. U.Ve. Madhavakkanan Swami, Singapore.
We will enjoy these articles in our magazine “Darsanam”. Pranams to Sri.
Madhavakkanan Swami and the moderators of Sri Ranga Sri egroup.
Dasan
Villiambakkam Govindarajan

Darsanam – Panguni 2009 18