सम्प्रदाय-परिशुद्धिः

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karuNAkara - Introduction

1 EDITOR’S EPIPHYTE

Swamy Desika (1268 AD-1368AD) blessed us with a series of works captioned “Rahasyams ie; Secrets.” These are in Manipravala medium i.e. in a mixture of Sanskrit and Tamil. Many of these works are short treatises on the philosophy of Sri Ramanuja. and are grouped under the title Minor Secrets (Chillarai Rahasyams.) These are meant for the disciples in inner circle.

As they are in an alloy of Tamil and Sanskrit, disciples not knowing Tamil are handicapped to enjoy them in full. Sri Villur Nadadoor Sundararya Mahadesika (born in 1828 A.D.) fitted Sanskrit terms for the Tamil words in them and transformed them into pure Sanskrit works. He also translated pure Tamil Verses in them into simple Sanskrit slokas.

This is almost like an authentic Sanskrit Commentary protecting the original intact. Authentic because the author Sri Villur Nadadoor Sundararya Mahadesika was one of the close disciples of Sri Navalpakkam Annayarya Mahadesika (born in 1789 A.D.) who did penance in Mahabalipuram and had the darshan of Lord Lakshmee Hayagreeva. It is most accurate also because of the caliber of the author on whom was conferred the title of Mahamahopadhyaya by the Queen of British Empire that was ruling our land then.

Sri Villur Nadadoor Sundararya Mahadesika has himself explained the object of his taking up this assignment in his introduction to the volume containing Sanskrit version of sixteen minor secrets published by him in grantha in the year 1878 AD .The introduction reads thus:- …

अवतारिका

॥ श्रीमते रामानुजाय नमः ॥
( प्रथमप्रकाशनसमये श्रीसुन्दर्यमहादेशिककृता) श्रीवत्स-कुल-तिलक-श्रीवरदाचार्य-तनू-भवेन
चतुर्-वेद-शत-क्रतु–श्रीशैल-श्रीमद्-अण्णय-तातार्य– कटाक्ष-लब्ध-सम्प्रदायेन श्रीरङ्गदिव्य-नगर-वास्तव्येन श्रीसुन्दरराजाचार्येण,
श्रीमद्वेङ्कटनाथ - देशिकप्रोक्ते रहस्यजाले प्राथमिकं सम्प्रदाय परिशुद्धिरहस्यं द्रमिडभाषायामविशदज्ञानाज्ञानाभ्यां तदनधिकारखिद्यत्- परमास्तिकजनसम्प्रीणानाय देशिक्प्रयुक्तगीर्वाणपदाप्रहाणेन द्रविडशब्दस्थाने पर्यायगीर्वाणपदानि मेलयित्वा तदुदाहृत- संस्कृतप्रमाणापरित्यागेन द्रमिडप्रमाणानि तुल्यार्थसंस्कृतपदैः अनूद्य तत्तत्कर्तृदिव्यसूरिनाम सङ्कीर्त्य तत्र तत्र तद्विनियुक्तानां गाथानां तुल्यार्थ श्लोकान् विरच्य च स्वोत्प्रेक्षितासङ्कलनेन भूमिकामात्रं आरच्यते । तत्र अनवधानादिना सत्यपि स्खालित्ये त्रिचतुराचतुरबालकवचननिशमनमुदितपित्रादिन्यायेन सन्तोष्टव्यं महद्धिर्निर्मत्सरैः ।

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English Translation

The original of Swamy Desika and its Sanskrit version by Sri Villur Nadadoor Sundararya Mahadesika for Sampradaya Parisuddhi - first of the sixteen secrets with an English Translation by “yours truly” is now being brought out by Sri Nadadoor Ammal Trust.

This publication has been sponsored by Shri U. Ve Srirangam (Villur ) Nadadoor S.Venkatachari & brothers and is being published on the eve of the centenary of Shri U.Ve Srirangam (Villur) Nadadoor S.Srinivasachariar being celebrated on 19-09-2009.

Shri U.Ve Srirangam (Villur) Nadadoor S.Srinivasachariar is the second son of Sri Sundaracharya. Sri Sundararya Mahadesika was the younger brother of Sri Sundaracharyar’s father.

Sri Villur Nadadoor Venkatasesharya Mahadesika (1855 A.D. -1934 AD) “yours truly’s” grand father was one of the cousin brothers of Sri Sundararya Mahadesika and was his main disciple.

Sri U.ve. Villur Nadadoor Asukavisarvabhouma Srinidhi Swamy (1913 A.D-2001A.D) recipient of certificate of honor from Rashtrapathi in 1986 was the son and disciple of Sri Villur Nadadoor Venkatasesharya Mahadesika.

“Yours truly” is one of the sons and disciples of Sri U. ve. Villur Nadadoor Asukavisarvabhouma Srinidhi Swamy.

With the above connection as the only prop, “yours truly” has ventured the English Translation of Sampradaya Parisuddhi accepting the assignment given by Sri Nadadoor Ammal Trust.

Sampradaya Parisuddhi can be translated in English as “Purity of lineage”. Evidently Swamy Desika composed this to dispel the doubts in the minds of the “not so sure” ones on credibility of our Spiritual lineage. Swamy Desika resolves apparent contradictions and conflicts in the preaching and practice in our spiritual lineage that make it appear polluted and establishes our lineage as blemishless.

[[4]]

2. STUCTURE OF SAMPRADAYA PARISUDDHI

Following are discussed in this work:

1. Necessity of learning the nuances of one’s religion and philosophy by approaching a duly qualified preceptor in the lineage.
2. What makes a lineage immaculate?
3. What should be the basis for the classification of preaching as “public (open) and private (secret)?
4. Is there any quarrel among the scriptures of our lineage?
5. Is there any quarrel between preaching and practice in our religion?
6. How was the message of Vedanta spread in earlier Yugas?
7. Nammazhwar becoming the origin for our spiritual lineage in the beginning of this Yuga. Acceptability of this to the scriptures.
8. No contradiction in the various interpretations given to Ashtaksharam
9. Explaining the Five Fundamentals (Artha Panchakam) in three different ways does not mean contradiction
10. Why Dwayam is called so? Resolving apparent conflicts in its various explanations
11. Sorting out superficial conflicts in the explanations of Charama Sloka.

[[6]]

I would request the readers to enjoy this book with this background in mind.

I request I may be forgiven for slips in my assignment of preparing the English Version and editing the texts

I thank Sri U.Ve. Villur Nadadoor S.Seshadri Swamy,Managing Trustee of Sri Nadadoor Ammal Trust for giving this opportunity to me. My thanks are also due to Sri U.Ve.Vidwan Dr. Yamunacharyar for his preparing the Sanskrit text in Devanagari Script from Grantha Scripts and Sri Murali of Versatile Printers for neat execution of this work.

V.S.KARUNAKARAN
“Srinidhi Karuna”
House No 6, Bharathiyar Street, Sivakami Nagar, Gowrivakkam,
Chennai 600073

१

॥ श्रीमते निगमान्तमहादेशिकाय नमः ॥ ஸ்ரீஸம்ப்ரதாய பரிசுத்தி (எம்பெருமானிடம் தொடங்கி இன்று நம் ஆசார்யர்வரை வருகின்ற நம் ஸம்ப்ரதாயம் மிகப்பரிசுத்தமானது. எவ்வகைக் குற்றமும் அற்றது என்பதை விள்க்கும் நூல்) இதனில் உள்ளவை; (1) நல்லகுருவை வழிபட்டு ஸம்ப்ரதாயமுறையில் வந்த நேரிய அர்த்தத்தைக் கேட்டுத் தெளிதலின் அவசியம் (2) ஸத்ஸம் -ப்ரதாயம், ஸதஸ்யம் ரஹஸ்யம் இவைகளின் விளக்கம் (3)ப்ரமாணங்களுள் முரண்பாடின்மை (4) தத்வ-அநுஷ்டான விஷயங்களில் முரண்பாடின்மையை ஞானிகளிடம் கேட்டுஅறிதல்–(5) முன் யுகத்தில் வேதாந்த ஸம்ப்ரதாயம் வந்தமுறை (6)இந்த யுகத்தில் நம்மாழ்வார் ஸம்ப்ரதாய ப்ரவர்த்தகராதல் (7) திருமந்திரப்பொருள்களில் முரண்பாடின்மை,(8) மூன்று கோணங்களில் மூன்று கோணங்களில் அர்த்தபஞ்சகம் முதலியன- (9) த்வய மந்த்ரத்தின்பொருள் விளக்கம் (10) சரமச்லோக த்திற்குவிளக்கம். தனியன்கள் श्रीमान्वेङ्कटनाथार्यः कवितार्किककेसरी । वेदान्ताचार्यवयमे सन्निधत्तां सदा हृदि ॥ रामानुजदयापत्रं ज्ञानवैराग्यभूषणम् । श्रीमद्वेङ्कटनाथार्यं वन्दे वेदान्तदेशिकम् ॥ சீரொன்று தூப்புல் திருவேங்கடமுடையான் பாரொன்றச்சொன்ன பழமொழியுள் ஒரொன்று தானேயமையாதோ தாரணியில் வாழ்வார்க்கு வானேறப்போமளவும் வாழ்வு. மூலம் தம்பரமென்றிரங்கித் தளராமனந்தந்தருளால் உம்பர்தொழுந் திருமால் உகந்தேற்குமுபாயமொன்றால் நம்பிறவித் துயர்மாற்றிய ஞானப்பெருந்தகவோர் சம்பிரதாயமொன்றிச் சதிர்க்குந்நெறி சார்ந்தனமே. [[8]]

ஸ்ரீ ஸுந்தரார்ய மஹாதேசிகனின் ஸம்ஸ்க்ருத மொழிபெயற்பு.

॥ श्रीमते वत्स्यसुन्दरार्यमहादेशिकाय नमः ॥ श्रीशैलवंशतिलकाण्णयदेशिकेन्द्रकारुण्यपात्रमनवद्यगुणांबुराशिम् । श्रीवत्सवंश्यवरदार्यसुधीन्द्रसूनुं श्रीसुन्दरार्यगुरुवर्यमहं प्रपद्ये ॥ गाधा ( था ) श्लोकः ॥ श्रीशस्सूरिनिषेवितः करुणया दत्वा स्थिरं नो मन- स्तत्वज्ञानदयावतां सुमनसां सत्सम्प्रदायेऽतुले । योग्योपायविशेषतस्स्वभर इत्यस्मासु कुर्वन् कृपां मुष्णन्नो जनिदुःखमेति च मुदं श्लाघ्यां स्थितिं प्राप्नुमः ॥ Opening Tamil Verse-An Executive Summary of Sampradaya Parisuddhi! The consort of Lakshmee - who is worshipped by the eternally emancipated accompanying Him in His heavenly abode blessed us with a mind that is firmly attached to the matchless lineage of the learned and virtuous preceptors possessing factual knowledge and kindness. Because of this, we are in the path that takes us to Him. He showers mercy on us treading in this path as if it were His responsibility to eradicate our sorrow concomitant with birth and feels happy. We are, therefore, surely in an enviable status.

1. ஸதாசார்ய ஸம்ப்ரதாயத்தாலே அத்யாத்ம சாஸ்த்ரார்த்த விசேஷ நிர்ணயம் பண்ண வேண்டும் என்னும் இடம் உபநிஷத்துக்களிலும் உபப்ரஹ்- மணங்களிம் ப்ரஸித்தம். [[9]]

सदाचार्य सम्प्रदायेन अध्यात्मशास्त्रार्थविशेषनिर्णयः कार्यइत्येतदुपनिषत्सु उपब्रह्मणेषु च प्रसिद्धम् ।

1. It is clear from Upanishads and the texts explaining them, that analysis of the concepts of the scriptures to arrive at the appropriate conclusions should be on the basis of the lineage of the virtuous preceptors. “ ""
2. சாஸ்த்ரார்த்த நிரூபணம் பண்ணுமி டத்தில் சக்தியில்லாதவர்களுக்கு “உபதேலாத்தரிம் புத்வா” என்கிற படியே சாஸ்த்ரஜ்ஞ ஸம்ப்ரதாயமாத்ரமும் அபேக்ஷிதார்த்த நிர்ணாயகமாம். शास्त्रनिरूपणकरणे शक्तिहीनानां “उपदेशाद्धरिं बुद्ध्वा " इत्युक्तप्रकारेण शात्रज्ञसम्प्रदायमात्रमेव अपेक्षितार्थ- ‘निर्णायकं भवति ।
3. There are those not possessing the capacity to analyze the scriptures. Just following the preaching of the learned preceptors would serve the purpose for them. There are texts saying “After realizing Hari on the basis of preaching…..” and many others akin to them in support of this stand.
4. ஸத்ஸம்ப்ரதயாய ரஹிதமான சாஸ்த்ரத்தால் அர்த்தநிர்ணயம் துஷ்கரம்; ஸுகரந்தானாகிலும் உபயுக்தமாகாது. सत्सम्प्रदायरहितेन शास्त्रनिर्णयो दुष्करः । अथ सुकरोऽप्युपयुक्तते न भवति ।
5. Even for those capable of analysis, it is not easy to arrive at appropriate conclusions without the support of the [[10]]

lineage of the virtuous preceptors. Even if it were easy, such analysis will not be useful. 4. அத்யந்தம் அதீந்த்ரிய விஷயத்தில் சாஸ்த்ர மூலமல்லாத ஸம்ப்ரதாயமும் ஸம்ப் ரதிபந்ந சாஸ்த்ர விருத்தமான ஸம்ப்ரதாயமும் ப்ரம-விப்ரலம்ப-ஸம்பா வாநையுண்டாகையால் பாஹ்ய துல்யமாகையாலே அவிச்வஸநீயம். अत्यन्तं अतीन्द्रियविषये शास्त्रामूलक सम्प्रदायः सम्प्रतिपन्नशास्त्रविरुद्धसम्प्रदायश्च भ्रमविप्रलम्भसम्भवात् बाह्यतुल्यत्वेन अविश्वनीयः । 4. In matters far beyond the reach of our faculties, neither the lineage without back up of the scriptures nor the lineage not in harmony with the scriptures is acceptable because of the possibility of deviation and delusion. They will be as unreliable as the lineage foreign to the Vedas. 5. பரஸ்பர விருத்தமாக ஸதஸ்யமும் ரஹஸ்யமும் என்று சொல்லுமவையிரண்டும் ஸ்வவாக்கியத்தாலே பாதிதங்களாம். திரளிலே சொல்லுமவை ஸதஸ்யம். சில அர்த்தங்களை ஏகாந்தத்தில் சொல்ல விதிக்கையாலே அவற்றை ரஹஸ்யமென்கிறது. परस्परविरोधेन सदस्यं रहस्यं तु अप्युक्तिद्वयं स्ववाक्येन बाधितम् । सदसि वक्तव्येषु कतिपयार्थानां रहसि वक्तुं विधानात् त एव रहस्या इति उच्यन्ते । 5.a. There a few who preach some concepts in public labeling them “Public” and preach a few other contradicting them in private labeling them “Secret”. Such concepts get nullified by the mutual contradiction by the very own words of such preachers. [[11]]

5.b. It is laid down, that even ofthe concepts preached in Public, deeper aspects of the same, not in any way contradicting the utterances made in public, have to be presented to selected disciples in privacy only. Such aspects of the concepts alone are worth to be termed “Secrets” 6. ப்ரஜாபதிவாக்யம் முற்பட அஸுரேந்த்ரனான விரோசனை மோஹிப்பிக்கைக்காகச் சொல்லப்பட்டு, பிற்பட தேவேந்த்ரனைப் பர்வக்ரமத்தாலே பரிசுத்த ஆத்ம விஷயத்திலே ப்ரதிஷ்டிதபுத்தியாக்குகிறது. प्रजापतिवाक्यं तावत् प्रथममसुरेन्द्रं विरोचनं विमोहयितुं प्रवृत्तं, अनन्तरं देवेन्द्रं पर्वक्रमेण परिशुद्धात्मविषये प्रतिष्ठितबुद्धि கங் 6. It is seen in Chandyogya Upanishad that Brahma taught Virochana, leader of Asuras and Indra, leader of Devas, who had gone to him to know what is soul. Brahma preached to both in such a fashion that the preaching identified soul as nothing different from body. Virochana believed the same and spread it among his friends. Indra had however his doubts .He stayed back and sought clarifications from Brahma. Then Brahma taught him the true aspects of Soul. Does not this amount to contradiction between Public and Private preaching? No.Brahma wanted to eliminate the unfit student and teach the fit one step by step so that he got clear idea of the Soul embedded in his mind. 7. உபகோஸல வைச்வாநராதி வித்யை களிலே முற்பட வேத்யோபாதேயங்களைப் பற்ற ஏகதேயோப- தேயம் க்ரமேண சேஷபூரணார்த்தம். [[12]]

उपकोसलवैश्वनरादिविद्यासु प्रथमं वेद्योपादेशेष्वेक- देशोपदेशः क्रमेण शेषपूरणार्थः । 7. In Upakosala Vidya and Vaiswanara Vidya, means of meditation of Supreme Soul also, preaching of a portion first and then detailing the same is to present the concepts step by step. 8. ஸர்வவேச்வரன் தானும் தான் உபதேசித்த ஜ்ஞானத்தைப் பின்னையும் ‘தத் வித்த்தி ப்ரணிாபாதேந பரிப்ரஸ்னேந ஸேவயா” என்று பல ஞாநிகள் பக்கலிலே கேட்க விதித்தானிறே!. सर्वेश्वरोऽपि स्वोपदिष्टं ज्ञानं पुनरपि “तद्विद्धि प्रणिपातेन” इत्यादिना बहूनां ज्ञानिनां सकाशे पृष्टुं व्यदधाद्धि ! 8. Even Lord Krishna in Geetha advised Arjuna to seek further clarification from the wise by prostrating before them! 9. இப்படிகளால் ஸம்ப்ரதிபந்நசாஸ்த்ர விரோத- மின்றிக்கே சாஸ்த்ரமூலத்வஸம்ப்ரதிபத்தியுண்டான ஸம்ப்ரதாயமே உபஜீவ்யம். एभिः प्रकारैः सम्प्रतिपन्नशास्त्रविरोधं विना शास्त्रमूलत्व- सम्प्रतिपत्तिमान् सम्प्रदाय उपजीव्यः । 9. From the above, it can be seen that the lineage which has the back-up of Scriptures and which does not contradict the scriptures alone will have to be resorted to. 10. இப்படிப்பட்ட ஸத்ஸம்ப்ரதாயத்தில் தோற்றும் விரோதம் தத்வவிஷயமாகில் தாத்பர்யபேதத்தாலே விரோதசாந்தி யுண்டாம், அநுஷ்டாநவிஷயமாகில் [[13]]

அநுகுணமாக வ்யவஸ்திதாவ்யவஸ்தித ப்ரக்ரியை யாலே விகல்பம். सत्सम्प्रदायेऽवभासमानविरोधः तत्त्व विषयश्चेत् तात्पर्यभेदेन विरोधशान्तिः सम्भवेत्। अनुष्ठानविषयश्चेत् तत्तद्विषयानुगुणं व्यवस्थिताव्यवस्थितप्रक्रियया विकल्पो भवति । 10. If there were apparent contradictions in explaining certain concepts the quarrel can be eradicated by difference in focus;If it were in performance, the same can be resorted by accepting that there are always alternative methods. 11. ந்யாஸ உபாஸநங்களிலே அதிகாரி பேதத்தை-யிட்டு வ்யவஸ்திதவிகல்பமென்று பார்க் கிலும் பல-ஸாம்யத்தையிட்டுத் துல்யவிகல்பமென்று பார்க்கிலும் விரோ தமில்லை. न्यास - उपासनयोः अधिकारिभेदमाश्रित्य व्यवस्थित- विकल्प इत्युक्तेः, फलसाम्यमाश्रित्य तुल्यविकल्प इत्युक्तेश्च न fatu: 11 11. Bhakti Yoga and Saranagathi are the two means for Salvation.Some say they are fixed alternatives.Some say they are freelexible alternatives.How can both of these be reconciled? Simple! They are fixed alternatives in the sense each is adopted by the seekers of fixed nature. Those not capable of performing Bhakti Yoga adopt Saranagathi. At the same time both get the same fruits. Viwed from this angle they are flexible alternatives! 12. ஸர்வலோக ஹிதமான அத்யாத்ம - சாஸ்த்ர ஸம்ப்ரதாயத்திற்கு ப்ரதமப்ரவர்த்தகன் ஸர்வேச்வரன். [[14]]

सर्वलोक हितस्य अध्यात्मशास्त्रसम्प्रदायस्य प्रथमप्रवर्तकः सर्वेश्वरः । 12. Spiritual lineage aims at universal welfare. The Lord of the universe is the first founder of the lineage. 13. மற்றுள்ளாரெல்லரும் அவன் தானேயாதல் சேதநாந்தர முகத்தாலேயாதல் மயர்வற மதிநலமருள, ப்ரவர்திப்பிக்கிறவர்கள். अन्ये सर्वेऽपि तेन स्वतो वा चेतनान्तरमुखेन वा अज्ञानं विनाश्य ज्ञानभक्ती दत्वानुगृहीताः प्रवर्तयन्ति । 13. All others further the lineage with eradication of ignorance and provision of the duo of wisdom and devotion either directly or through any other soul by Him only. 14. இப்படி அனஸூயாதிகுணயுக்தராய் “ப்ரணிபத்யாபிவாத்ய ச” இத்யாதிகளிற்படியே ஸம்யக்உபஸந்நரான அதிகாரிகளைப் பற்ற யதார்த்த- தர்பபிகளாய் யதாத்ருஷ்ட-அர்த்வாதிகளான வ்யாஸ- போதாயநாதிகளாலே யதாதிகாரம் ப்ரவர்திதமான வேதாந்த ஸம்ப்ரதாயத்திற்கு இந்த யுகாரம்பத்திலே ப்ரஹ்மமநத்த்யாதிகளுக்குப் பின்பு நம்மாழ்வார் ப்ரவர்தகரானார். एवं अनसूयादिगुणयुक्तान् “प्रणिपत्याभिवाद्यत्यच " इत्यादिक्रमेण सम्यगुपसन्नानधिकारिण उद्दिश्य यथार्थदर्शिभिः- यथादृष्टार्थवादिभिः व्यासबोधायनादिभिः यथाधिकारं प्रवर्तितस्य वेदान्तसम्प्रदायस्यैतद्युगारम्भे ब्रह्मनन्दत्यादिभ्यो S–” ரியா:" xad-sudal 14. Vysa, Bodhayana and other similar personalities had the vision that was factual and were instructing others without [[15]]

any deviation from the factual aspects in their vision. The Vedic lineage was furthered by them through their instructions according to the qualifications to those having virtues like absence of malice and approaching them properly as Maitreya approached Parasara falling and prostrating at his feet while seeking sermons from him. Saint Satakopa (Nammazhwar) became the propagator of this Vedic lineage in the dawn of this yuga after the period of Brahmanandi and others. 15. ப்ராப்யம் ஞானம் “ப்ராஹ்மணாத் க்ஷத்ரி- யாத்வா வைஸ்யாத் சூத்ராச்சாபி நீசாதபீக்ஷ்ணம்” இத்யாதி ப்ரமாண பலத்தாலே மிக்க வேதியர் வேதத்தினுட்பொருள் நிற்கப்பாடி என்னெஞ்சுள் நிறுத்தினான்” என்கிறது உபபந்நம். " प्राप्यं ज्ञानं ब्रह्मणात् क्षत्रियात् वैश्याच्छूद्राच्चाभि नीचादभीक्ष्णम्" इत्यादि प्रमाणबलेन ( प्रमाणतम- वेदविद् गूढार्थान् सुस्थिरान्भाषया कृत्वा मच्चिन्तान्ते स्थापयामास) इत्यादि मधुरकविगाथो (धो) प्रपन्ना । 15. Satakopa (Nammazhwar) was from the Labor Community and so not qualified to spread the vedic concepts through instructions. Is this not a pollution of the lineage? No. It is laid down in scriptures that knowledge may be obtained from members belonging to any of the priestly, military, business, labor or even still lower communities frequently without any reservation. Hence the declaration of Madhurakavi, a Brahmin that Satakopa (Nammazhwar) couched Vedic Concepts - the most authoritative kept well protected by those with knowledge of Vedas -in Tamil in such a way that they stood firm in his mind is in order. [[16]]

16. வேதாந்தார்த்தவைத்ய ஹேதுவாகையாலே பாஷாந்தரமும் உபஜீவ்யம். वेदान्तार्थवैशद्यहेतुत्वात् भाषान्तरमप्युपजीव्यम् ।
17. Sanskrit is the language of Gods. Hence it was the medium of instruction in the Vedic lineage. Satakopa (Nammazhwar) used the medium of Tamil as declared by Madhurakavi his disciple and quoted. Is not this a deviation from and pollution in our lineage? No. Use of any medium as long as it helps to understand the Vedic concepts clearly in one’s mind is in order.
18. தர்மவ்யாத துலாதாராதி வ்ருத்தாந்தங்- களையும் இங்கே அநுஸந்திப்பது. धर्मव्याध, तुलाधारादिवृत्तान्तोऽत्रानु सन्धेयः ।
19. Anecdotes of Dharmavyadha a butcher Tuladhara a grocery-vendor and similar personalities belonging to lower communities being approached by even learned Brahmins to get clarification of their doubts have been narrated in Mahabhartha. It would be appropriate to recall them at this point. Hence Madhurakavi a Brahmin approaching “Satakopa (Nammazhwar) a non-brahmin seeking spiritual knowledge is not a deviation. ፡፡
20. “ஸூத்ரயோநாவஹம் ஜாதோ நாதோந்- யத்வதுமுத்ஸஹ” என்கிறது விஷய பேதத்தாலே பரிஹ்ருதம். “शूद्रयोनावहं जातो नातोऽन्यद्वक्तुमुत्सहे” इत्येतद्विषयभेदेन परिहृतम् । [[17]]
21. There is another incidence narrated in the same Mahabharatha. Vidura clears many mundane doubts of Dhritarashtra. When it comes to spiritual matters Vidura declares that as he was born to a lady from labor community, he was not willing to deal on that subject. He calls Sanatsujatha a saint to give sermon on that to Dhritarashtra. So one should take that knowledge other than the spiritual alone can be obtained from any body. No. Vidura could arrange a Brahmin preceptor to Dhritarashtra. When no such preceptor could be accessed thre is nothing wrong in getting the knowledge from the knowledgeable irrespective of his community or state.(That is why Ramanuja even after becoming a Sanyasin continued his study under Mahapoorna Goshteepoorna etc; who were still Grahasthas-living with their wives and so considered to be lower in state than a Sanyasin. Brahmatantra Swamy à Sanyasin continued his studies under Swamy Desika, who was a Grahastha only. Vazhuttur Swamy and two other Sanyasins studied under Sri Gopala Desika a grahastha) Thus there is no contradiction in the messages obtained from the anecdotes of Dharmavyadha Tuladhara and Vidura in Mahabharatha and that of Madhurakavi .The situations are different.
22. மதுரகவி முதலான ஸம்ப்ரதாய பரம்பரையாலும், ப்ராதுர்பாவவிசேஷத்தாலும் நாதமுனிகளுக்கு ஆழ்வார் ஆசார்யரானார். இவரை ப்ரபந்ந ஸந்தாந கூடஸ்த்- தராமையாலே ஆளவந்தார்"ஆத்யஸ்ய ந: குலபதே: என்று அருளிச்செய்தார். " [[18]]

एतत्परम्परया प्रादुर्भावविशेषेणच नाथमुनेः शठकोप सूरिराचार्योऽभवत् । इमं प्रपन्नसंतानकूटस्थतया यामुनाचार्यः [[11]] 19. Nathamuni meditated on Satakopa (Nammazhwar) chanting Kanninunsiruttambu -the eleven versus in Tamil composed by Madhurakavi learning them from a scion of Madhurakavi.Thus he had a contact with Satakopa (Nammazhwar) through the linege of Madhurakavi. Pleased by his meditation Satakopa (Nammazhwar) appeared before Nathamuni, gave him the four thousand Tamil Verses of all the twelve Azhwars and instructions in spiritual science including in the system of Surrender at His feet for emancipation. Thus Satakopa (Nammazhwar) became Nathamuni’s Guru. Thus Satakopa (Nammazhwar) became the origin for all performing surrender at His feet for emancipation. That is why Alavandar, grandson of Natahamuni, decared Satakopa (Nammazhwar)as the founder of dynasty of those performing surrender at His feet for Salvation. 20. நாதமுனிகள் தம்முடைய திருப்பேரனரான ஆளவந்தாருக்குத் தாம் உபதேசியாதே தம்முடைய சிஷ்ய ப்ரசிஷ்யர்களை இவருக்கு ஆகாங்க்ஷை பிறந்த போது உபதேசியுங்கள்” என்று ஆஜ்ஞாபித்தது, குரு பௌத்ராதிகளும் வித்யாப்ரதானத்திற்கு ப்ரஸ்தத- பாத்ரஙகள் என்றும், ஜ்ஞாநஸந்ததியிலே முற்பட்ட- வர்களும் குருக்களாக ஆதாரணீயரென்றும், ஆகாங்க்ஷையின்றி இருக்கச் செய்தே சொன்னால் சிஷ்யபுத்தியில் அர்த்தம் ப்ரதிஷ்டிதமாகாதென்றும் தெளிவித்தபடி. [[19]]

नाथमुनिः स्वपौत्रस्य यामुनाचार्यस्य स्वयमुपदेशमकृत्वा अस्याकाङ्काक्षायां जातायामुपदिशतेति स्वशिष्यप्रशिष्याना- ज्ञापयामास एतत् गुरुपुत्रपौत्रादयो विद्या - दानस्य प्रशस्त पात्राणि, ज्ञानसन्ततौ पूर्वजा आचार्यत्वेनादरणीयाः, आकाङ्काक्षायाः विनोपदेशे शिष्यबुद्धौ अर्था न प्रतिरेयुः इति ज्ञापनार्थम । 20. It is seen from the narrations available to us that Nathamuni himelf did not initiate his grandson Alavandar but had directed his disciples and their disciples to do so as and when Alavandar evinced interest. Why did he advise so? There are three messages for us in this advice of Sri Nathamuni. They are:

1. Sons, grandsons and similar others connected with one’s preceptor are to be preferred while transferring knowledge,
2. Those senior to one in the spiritual lineage are to also to be respected like the preceptors themselves and
3. Knowledge transferred to a disciple without his longing for the same may not stay fixed in the disciple’s mind.
4. மணக்கால்நம்பி ஆளவந்தாருக்கு நெடுநாள் பச்சையிட்டு ஒரு விரகாலே ஆகாங்க்ஷையுண்டாக்கி உபதேசித்தது, ஆசார்ய குலத்திற்குத் தாமொரு கிஞ்சிகாரம் பண்ணுகை யிலும் பரமாசார்ய நியோகத்தைக் கடுகத்தலைக்கட்டுகையிலும் உண்டான த்வரை -யாலும், சிரகாலபரீக்ஷாதிகள் [[20]]

வேண்டாதபடி “போதனதம் து முஹு:” என்கிற யுகதர்மாநு ஸாரத்தாலும் உபபந்நம். राममिश्राचार्यो यामुनाचार्यस्य भूयांसं कालं भोग्यवस्तु प्रदाय केनचित् उपायेन आकाङ्गां उत्पाद्य उपादिक्षत् । इदम् स्वेन आचार्यकुलस्य किञ्चित्कारकरणे परमाचार्यनियोगस्य झटिति समग्रकरणे च त्वरया चिरकालपरीक्षादिकं अनपेक्ष्यापि “बोधनं तु मुहुःक्रमात्” इति युगधर्मानुसारेण च उपपन्नम्। 21. It has been narrated that Sri Manakkal Nambi, grand disciple of Sri Nathmuni, was offering for long green leaves to the chef of Sri Alavandar who had become a chieftain at an early age and so not easily accessible to him to get his attention.And when he got the attention of Sri Alavandar he created interest in him and then initiated him.Is it proper for a preceptor to take such crazy steps.? Sri Manakkal Nambi’s actions are in order only and they demonstrate the following:

1. One should do some little service to even the blood -descendants of his preceptors
2. One should execute the orders of the preceptors without undue delay.
3. One may, depending on prevailing times, initiate a disciple without prolonged testing by gradual and repeated instructions.
4. ஆளவந்தார் தாம் நாதமுனிகளை முன்னிட்டு ஸ்தோத்ரம் பண்ணிற்றும்ஸரணம் புக்கதுவும், தம்முடைய ஆசார்யனுக்கு இது ப்ரியதமமென்றும், தமக்கு ஆசார்ய-வத்தை முதலான ஸம்பத்துக்களுக்கும் [[21]]

அடி நாதமுனி வம்சத்தில் பிறவி யென்றும் தோற்றுகைக்காகவும், ஆசார்ய விஷயத்திற்போலே ப்ராசார்யாதி விஷயத்திலும் க்ருதஞதாதிகள் வேண்டு மென்கைக்காகவும், यामुनाचार्येण नाथमुनिं पुरस्कृत्य स्तोत्ररचनं तच्चरण- वरणञ्च, स्वाचार्यस्येदं प्रियतमं, स्वस्य आचार्यवत्ताप्रभृतिसम्पदां नाथमुनि वंशे जननं हेतुरिति ज्ञापनाय, आचार्यविषय इव परमाचार्य विषयेऽपि कृतज्ञतादय आवश्यका इत्येतदर्थञ्च इति विज्ञायते । 22. Well. But it is seen that Sri Alavandar started his prayer-songs by paying homage to Sri Nathamuni his grand preceptor only (not mentioning his direct and immediate preceptor Sri Manakkal Nambi). He also took asylum at the feet of the Lord quoting his connection to Sri Nathamuni as the later’s grandson again not mentioning his connection wih his immediate preceptor Sri Manakkal Nambi. Is this not improper on the part of Sri Alavandar as a disciple? No. It is proper only. Because (1) Paying homage to Sri Nathamuni and quoating his connection will certainly please Sri Manakkal Nambi. After all one’s aim in paying homage to his preceptor is to please him only. (2) Sri Alavandar got the connection of Sri Manakkal Nambi and the wealth of knowledge only because of his birth in Sri Nathamuni’s family.So Sri Alavandar wanted to show his gratitude to Sri Nathamuni. tie (3) Grand preceptors and their preceptors are also to be respected with gratitude like immediate preceptor. 22,

MIM 23.9 23. ஆசார்யபங்க்தியில் சிலரை க்ரந்தங் களிலே வ்யபதேசித்து அவர்களையும் மற்றுமுள்ளவர்களையும் அநுஸந்திப்பார்கள். आचार्यपङ्क्तौ कांश्चिचित् ग्रन्थेषु व्यपदिश्य, तान् अन्यांश्चानु सन्दधते । 23. It is a general practice of authors to mention a few in the lineage of preceptors in their works in a way of illustration. It does not amount to omitting or ignoring others in the lineage. 24. ஆளவந்தாருடைய நியோகத்தாலே ஸ்ரீபாஷ்ய- காரரை அங்கீகரித்த பூர்ணரான பெரியநம்பி அவரைத் தமக்கு ஸப்ரஹ்மசாரிகளான திருக் கோட்டியூர்நம்பி பக்கலிலே அர்த்தசிக்ஷ பண்ணவும், திருமாலை- யாண்டான் பக்கலிலே திருவாய்மொழி கேட்கவும், ஆழ்வார் திருவரங்கப்பெருமாளரையார் பக்கலிலே நல்வார்த்தை கேட்கவும், நியோகித்ததும் “பஹுதா ச்ரோதவ்யம்”, “ஞானவ்ருத்தா மயா ராஜந் பஹவ: பர்யுபாதா:” இத்யாதிகளையும், சுகாதி வ்ருத்தாந்தங்- களையும் பார்த்து சிஷ்யபூதரை பஹுமுகமாகத் திருத்த வேண்டுமென்கிற அபிஸந்தியாலே உபபந்நதமம். यामुनाचार्यनियोगेन श्रीभाष्यकारं अङ्गीकुर्वता परिपूर्णेन महापूर्णार्येणाऽस्य स्वसब्रह्मचारिणो गोष्टीपूर्णस्य सकाशे रहस्यार्थशिक्षणं, मालाधरगुरुसकाशे दिव्यप्रबन्धानां श्रवणं, शठकोप श्रीरङ्गनाथगुरुसकाशे सद्वार्ताश्रवणञ्च कर्तु नियोजनं “बहुभ्यश्श्रोतव्यम् बहुधा श्रोतव्यं” “ज्ञानवृद्ध्या मया राजन् बहवः पर्युपासिताः” इत्यादि प्रमाणानि शुकादि वृत्रान्ताश्च [[23]]

पर्यालोच्य शिष्या बहुविधं परिष्कार्या इत्याभिसन्धिना कृतमिति युक्तम् । 24. It is narrated that Sri Periya Nambi a fully equipped and complete personality therefore called by the name Poorna accepted Sri Ramanuja as his disciple at the command of Sri Alavandar, his preceptor. Then he directed Sri Ramanuja to learn meanings of secret Mantras from Sri Thirukkottiyur Nambi a fellow student of his. Similarly he directed Sri Ramanuja to study Thiruvaimozhi from Sri Thirumalai Andan another class-mate of his. He advised Sri Ramanuja to get sermons and advice from One Sri Azhwar Thiruvarangapperumal Arayar another of his classmates also. Is it proper on the part of a complete personality like him to shunt his disciple from pillar to post like this? And also Does it not make a dent on the single minded devotion of a personality like Sri Ramanuja? No. It is laid down in the scriptures that one should obtain knowledge from many and in various modes. There are statements in the epics made by eminent characters that they had approached many knowledgeble elders and worshipped them. Sage Suka was deputed to study under Janaka by Veda Vyasa his father cum preceptor. Going by all these,Sri Peria Nambi deputed Sri Ramanuja to other teachers with the intention of sharpening the disciple in many ways. Hence Sri Peria Nambi’s deputing Ramanuja to other teachers is therefore, in order only. 25. ஆசார்ய அபிமதவிஷயத்தில் ஆசார்ய அநுஜ்ஞையாலே அபேக்ஷிதஜ்ஞாந உபஜீவநம் பண்ணுவது சாஸ்த்ரார்த்த மென்னுமிடம் அந்திம- தணவதியாக அத்யந்த அவஹிதராய்க் கொண்டு [[24]]

ஸ்தாசார அநுபாலநம் பண்ணின ஸ்ரீபாஷ்யகாரருடைய அநுஷ்டாநத்தாலே சிந்தம். एवम् आचार्याभिमतविषये आचार्यानुज्ञया कृतं अपेक्षितज्ञानोपजीवनं शास्त्रार्थ इत्यन्तिम दशावधि अत्यन्तावहिततया सदाचारानुपालनं कुर्वतः श्रीभाष्यकारस्य अनुष्ठानेन सिद्धम् । 25. Sri Ramanuja was a personality alert ever to tread in the path of the noble. Tradition has it that even when he was too old to follow the religious codes he did not bud an inch and he followed the codes to the letter and spirit till his last btreath. His having approached other teachers chosen by his principal preceptor also to obtain additional knowledge at his command only goes to illustrates the spirit of the scriptures that one should gather wisdom from other sources acceptable to his principal preceptor as per the directions of the principal preceptor. 26. அத்யாத்மவிஷயத்தில் ப்ரதாநாப்ரதா நாசங்களை ஒருவருக்குப் பலராக உபதேசிக்க வேதாந்தங்களில் பலவிடங்களிலே கண்டோம். अध्यात्मविषये प्रधानाप्रधानांशान् एकस्मै बहव उपदिशेयुः इत्येतत् वेदान्तेषु - बहुप्रदेशेषु पश्यामः । 26. We see instances of many jointly teaching the main and ancillary aspects in the field of the spiritual knowledge to one person described in the Upanishads. 27. ஓர் ஆசார்யன் பக்கலிலே தம் மைத்ரேயாதிகளுக்குப் போலே சிலருக்கு உண்டாம். [[25]]

एकस्याचार्यस्य साकाशे कृत्स्नोपदेशो मैत्रेयादीनामिव केषाञ्चित् भवेत् । 27. Learning all aspects from a single preceptor may happen in the case of a few like Sage Maitreya. 28.5 த்தமாகப் பலர் உபதேசித்தால் inmir- அல்பம் வா பஹுவா யஸ்ய ச்ருதஸ்யோபகரோதி ய:) தமபீஹ குரும் வித்யாத் ச்ருதோபக்ரியயா தயா ॥ என்கையாலே அவர்கள் பக்கலிலும் ஆசார்ய ப்ரதிபத்தி பண்ண ப்ராப்தம். प्रधान श्रुतस्य प्रतिष्ठार्थं बहुषु उपदिशत्सु “अल्पं वा बहु वा यस्य श्रुतस्योपकरोति यः । तमपीह गुरुं विद्यात् श्रुतोपक्रियया तया” इति वचनात्तेषां सकाशडेपि आचार्यप्रतिपत्तिः कर्तु उचिता । 28. OK. Let this be in order. But under such circumstances how should one treat the persons giving additional input? When many persons teach to one single student to register firmly in his mind the main aspects already learnt by him from a preceptor, the student has to respect them also as his preceptors. For it has been laid down in the scriptures thus:- One may teach a minor or major aspect. Even he has to be respected as preceptor for help has been provided by him to enhance knowledge. 29. அவ்யவஹித மோக்ஷோபாய வ்யவஸாயம் பிறப்பிக்கை ப்ரதான ஆசார்ய க்ருத்யம். [[26]]

अव्यवहित मोक्षोपायव्यवसायोत्पादनं प्रधनाचार्यकृत्यम्। 29. OK. But then what is the responsibility of the Principal Preceptor under such circumstances? It is the duty of the Principal Preceptor to provide firm ideas to the student on the direct means for salvation. 30. இது கலங்காதபடி பண்ணுகையும், பரிகரபூர்த்தி யுண்டாக்குகையும் ஆசார்ய அபிமத சிக்ஷகாந்தர க்ருத்யம். एतदविचाल्यकरणं परिकरपूर्त्यत्पादनञ्च आचार्याभिमत- शिक्षाकान्तरकृत्यम् । 30. OK.What will be the responsibility of the auxiliary preceptors? It is the duty of the other tutors acceptable to the main preceptor to ensure the ideas so provided are cleared of doubts and made complete by teaching complementary aspects. 31. ஆசார்ய ஸம்பந்தத்தை உண்டாக்கின- வர்களும் ப்ரபந்த முகத்தாலே பரம்பரயா உபகரித்த- வர்களும் ஆதரணீயர். आचार्य सम्न्धोत्पादकाः, प्रबन्ध मुखैः परम्परया उपकारिणश्च आदारणीयाः । 31. Let it be so. But there are instances of one getting introduced to a preceptor through some good persons. And there are the authors from whose writings ie; literature one gets additional inputs in the spiritual field. How should one treat them? [[27]] Those who introduced one to the main preceptor and those who had helped indirectly through literature on spiritual matters are also to be revered with gratitude.. 32. இவர்களில் mil bivore ப்ரேரகனான ச்ரிய: பதி. άμι ப்ரதானமானவன் एषु प्रधानतमः सर्वप्रेरकः श्रियः पति: । ஸர்வ 32. Does the list of those to whom the student in spiritual pursuit is indebted end with this? Of all these main personality to be revered with gratitude is the Consort of Goddess Lakshmee the inner Controller of all. 33. இவன் ஒருவனே தனக்கோர் ஆசார்ய- னில்லாத பரமாசார்யன். nism अयं एक एव स्वस्याचार्यान्तराभाववान् परमाचार्यः । iduob to b 33. The list seems to go longer and longer. Can there be any one having it short? The consort of Goddes Lakshmee alone is the only one ultimate preceptor without a preceptor for Him. (He can be the only one without being indebted to any body else!) 34. ஸ்ரீபாஷ்யகாரருடைய சிஷ்ய ஸம்ப்ரதாயங்- களில் ஒன்றிலும் அர்த்தவிரோத மில்லை. gnis no brA 90 91 श्रीभाष्यकारशिष्यसम्प्रदायेषु क्वचिदप्यर्थविरोधो नास्ति । OTE 34. Let it be. But there are apparent differences among the followers of the disciples of Sri Ramanuja himself. Does [[28]]

it not amount to division among you and is it not a blur to your Sampradaya? No. There is no difference among the followers of the disciples Sri Ramanuja in basic tenets. 35. வாக்யயோஜனா பேதமே உள்ளது. वाक्ययोजनाभेदं एव वर्तते । 35. There is difference in the way of interpreting expressions by bisecting them into words and sentences. 36.தேச காலாவஸ்திதி விசேஷங்களாலே வரும் அநுஷ்டான வைஷம்யம் சாஸ்த்ர அநுமதம். देशकालावस्थिति विशेषैः प्राप्तं अनुष्टानवैषम्यं शास्त्रानुमतम् । 36. This appears to be over simplification. There are distinct differences while performing religious rites. How then can one deny division among the followers of the disciples of Sri Ramanuja and the consequent blur? Differences in the way of performing religious rites can be due to the atmospheric conditions of one’s place of dwelling (as in the biting winter of Badari and single season of summer in Tamilnadu ), times and the individual’s physical conditions like age, health etc. The scriptures based on which the rites are being performed have accepted such differences. That does not amount to division and blur at all. 37. சோராபராதத்தை மாண்டவ்யன் பக்கல் ஆரோபித்தாற் போல ஸ்வேச்சைக்கு அநுகுண மாக அநிபுணர் சொல்லுமது வக்தாக்களுக்கே தோஷமாம். [[29]]

चोरापराधं माण्डव्यसकाशे आरोपयद्भिरिव स्वेच्छानु- गुणमनिपुणैः उच्यमाने वक्तृणामेव दोषः । 37. You are saying so. But there are the ones who claim that there is difference and their preceptors who were also the disciples of Sri Ramanuja had taught them so. How then can one accept your view? Such claims from those who are not well informed are based on their own whims and fancies. They will recoil on themselves. Their attributing those to their elders is akin to those who accused Sage Mandavya with burglary just because the burglars ran into his hermitage to hide when police chased them. 38 & 39. ठीकएंडी मंडी यां ளெல்லாம் மூலபூதநிருக்தாதி வாக்யவிசேஷங் களாலே வந்தவை. இதில் பதத்ரயத்திலுமாதல் ப்ரதமபதத்திலேயாதல் ப்ரதம அக்ஷரத்திலேயாதல் ஸங்க்ஷேப விஸ்தரக்ரமத்தாலே யாதல் UDப்த அர்த்த ஸ்வபாவங்களைக் கொண்டு அர்த்த பஞ்ச - அநுஸந்தானம் பண்ணுமதுவும் அந்யோந்ய விருத்தமன்று. मूलमन्त्रे पदार्थवाक्यार्थाः सर्वे मूलभूतनिरुक्तादि- वाक्यविशेषैः प्राप्ताः । अस्मिन् पदत्रये प्रथमपदे प्रथमाक्षरे वा संक्षेपविस्तरक्रमेण शब्दार्थ स्वभावैः अर्थपञ्चकानु- सन्धानं नान्योन्यविरुद्धम् । 38 & 39. There appears to be different ways of interpreting even the basic mantra the eight lettered [[30]]

Ashtakshara among the followers of the disciples of Sri Ramanuja.There are three words in this Mantra. Some say while chanting the Ashtakshara one should visualize the three words combined to present the five essentials to be understood by each Sri Vaishnava aspiring Salvation. These are (1) Brahman -the Lord -the goal to be reached. (2) The sentient self aspiring to reach Him. (3) The barrier between the two. (4) The means to thrash the barrier between the two and (5) The fruits the self enjoys after reaching Him. These are grouped as Artha Panchaka. Some others say one should visualize Artha Panchaka in the very first word of the mantra which is simply one lettered while chanting the Ashtakshara. There are again three letters lurking latent in the single lettered first word. Some say one should visualize Artha Panchaka in the very first letter of the first word while chanting the Ashtakshara. Are not these contradictory and indicative of division among you?aval No. They are not contradictory. They are only contrary. The interpretations of the words in Ashtakshara, taking Ashtakshara as a sentence etc;-all have sprung form the original source of interpretation i.e.; the science of etymology, subsequent elaborations based on it in Pancharatra Agama and the other scriptures of elders. [[31]]

Accordingly visualizing the five essentials directly from the word’s capacity or by circumstance or context can not be treated contradictory. One should visualize the five essentials while chanting the Ashtakshara is the basis. In this, there is only one opinion! 40. இப்படி ப்ரதம த்விதீய அக்ஷரங்களாலே ஆர்த்தமாகவாதல் ஸாப்தமாகவாதல் Uரண்ய ஸஹதர்ம-சாரினீ ப்ரதிபாதநம் பண்ணு மதுவும் அவ்வோ வாக்ய-விசேஷமூலம். एवं प्रथमद्वितीयाक्षराभ्यां आर्थं शाब्दं वा शरण्य सहधर्मचारिणी प्रतिपादनमपि तत्तद्वाक्यविशेषमूलम् । 40. Some of the Acharyas in the school of Ramanuja have said that the first letter latent in the first single lettered word of Ashtakshara describes, Goddess Lakshmee, Consort of the Lord, and asylum for all, as per the context. Some others have said that the second letter latent in the single lettered first word of Ashtakshara describes Her directly as it is Her name. Is not this a contradiction? No. As explained earlier these two views are from the scriptures and are contrary to each other only. 41. மத்யமாக்ஷரம் பத்நீபரமென்னும் நிர் வாஹத்தில் விசேஷ-உபாதானபலத்தாலே அவ தாரணம் அர்த்த ஸித்தம். मध्यमाक्षरं पत्नीपरमिति निर्वाहे विशेषोपादानबलात् अवधारणमर्थसिद्धम् । [[32]] [[11]]

41. In your hurry to prove there is no contradiction you accepted the second hidden letter in the single lettered first word of Ashtakshara describing Goddess Lakshmee is in order. If that were so, will the interpretation that the second letter latent in the single lettered first word of Ashtakshara confirms the souls described by the third latent letter are meant exclusively for the glory of the Lord described by the first latent letter not be lost? No. In that case the power of context of description of the divine couple in the first two hidden letters itself will provide the confirmation of exclusiveness.
42. இந்த அவதாரணத்தாலே ஸ்ரீர ஆத்ம பாவம் ஸித்திக்கிறதென்பார்க்கு சேஷத்வ அயோகவ்யவச் சேதத்திலே தாத்பர்யம் கொள்ளலாம். अनेनावधारणेन शरीरात्मभावः सिद्धयतीति वक्तारः शेषात्वायोगव्ययच्छेदे तात्पर्यं स्वीकुर्वन्तु ।
43. How then will you reconcile with the interpretation of some that the confirmation of exclusiveness describes the soul and body relationship between the Lord and the soul? The essence of the soul and body relationship is that the body is meant only for the glorification of its soul. If you view from this angle you can appreciate there is no quarrel between the two interpretations. 43.மகாரார்த்தோ ஜீவ: இத்யாதிகளிற் படியே த்ருதீயாக்ஷரம் ஜீவஜாதீய ஸர்வபர மென்பார்க்கும் இதில் ஸ்வாநுஸந்தாநம் ஆர்த்த மென்னவேண்டும். [[33]]

“मकारार्थो जीवः” इत्यादि प्रकारेण तृतीयाक्षरं जीवजातसर्वपरं इत्यङ्गीकुर्वद्भिरपि स्वानुसन्धानमार्थमिति वक्तव्यम्। 43. Some have held that the third letter in the first word refers to all that come under the category of sentiments. In that case the chanting person’s visualizing his self while chanting the mantra will be lost. How to reconcile this?. Simple. As the chanter is also one among the sentiments default derives his existence for the glory of the Lord. 44. அகாரார்த்தாயைவ ஸ்வமஹம்” என்று விசேஷித்து வ்யாக்யாநம் பண்ணினவர்களுக்கும் இவ்வநுஸந்தானம் ஸர்வஜீவ ஸாதாரண- ஆகாரவிஷயம். आकारार्थायैव स्वमहम् इति विशिष्य व्याख्या- तृणामापि इदमनुसन्धानं सर्वजीव - साधारण आकारविषयम् । 44. The same Acharyas have also laid down specifically that while chanting the Astakshara one should visualize his very existence is for Him. In this visualization the chanter is loosing sight of the fact that all the souls are for Him. How can you reconcile with us? The visualization in that instance will have to be that like him the chanter all souls have same aspect of existence. for His glorification. 45. பகவத்சேஷத்வம் தோற்றுமிடல்லாம். பாகவத சேஷத்வ பர்யந்தமாக அநுஸந்திக்க ப்ராப்தமாயிருக்க ஒளசித்ய-அதிபயத்தாலே மத்யமபதத்திலே இத்தை அநுஸந்திக்குமது உபபந்நம். [[34]]

भगवच्छे षत्वप्रत्यायकस्थले सर्वत्र भागवतशेषत्व- पर्यन्तानुसन्धाने प्राप्तेऽपि औचित्यातिशयेन मध्यमपदे तदनुसन्धानं उपपन्नम् । 45. The fact that the soul is meant for the glorification of the Lord is concomitant with the fact that soul is meant for the glory of His devotees too. That is why it has been laid out that whenever one visualizes the soul’s existence for the service of the Lord he should visualize his existence for the service of devotees too. But some have said that the aspect of souls being meant for the devotees should be contemplated while chanting the second word of Ashtakshara .Is not this contradiction? Though the concepts are concomitant stressing the aspect of the existence of the soul for the glorification of His devotees while chanting the second word appears more appropriate. For in this word the souls’ existence only for Him and not for its self is established. “Being His” means being “His devotees”" also, for then only being His will be beyond any doubt. Hence the appropriateness of the visualization of the chanter being for His devotee’s while chanting the second word. 46. ப்ரதம த்வதீய சதூர்த்திகளுக்கு ஏகார்த்தத்வ பிந்நார்த்த்வங்களும் ப்ரமாண அநுகுண வாக்யார்த்த விவக்ஷா பேதத்தாலே சொன்னவை. प्रथम fantu ageaf: yıefrafHa1efrà प्रमाणानुगुणवाक्यार्थविवक्षाभेदेनोक्ते । 46. It is seen there are two datives - affixes in the Ashtakshara. The first affix is hidden and is on the first of [[35]]

three letters amalgamating in to the single letter forming first of the three words of Ashtakshara. This first affix hidden over the first letter in the first word, it is told, informs that the souls represented by the third letter are only for the glory of Narayana represented by the first letter. The second dative- affix is at the end of the third word of Ashtakshara. It is explicit as the word Narayana is. This dative-affix is also explained as stressing the existence of Souls only for His sake. Does not this amount to grinding the ground? To avoid this criticism, some others are putting forth another approach running thus:-. The first affix describes the soul defining it as the object meant for His glorification. When the soul realizes this, it would automatically perform surrender at His feet to get it in to its natural state of serving Him without any interruption in His eternal abode. This aspect is spelt in the second word of Ashtakshara. This will lead, without failure, the soul to His eternal abode where it will be serving and glorifying Him forever. This stage is presented by the second dative -affix. Is it fair to give the same dative affix two different interpretations in the first and third words of the same Ashtakshara? The first objection of grinding the ground will not arise at all, if one realizes reiterating is a necessity when the concept is not easy to comprehend. The second objection that different interpretations are given for the same affix in the same text is also untenable for the followers of the disciples of Ramanuja have not given these independently. They are given so in the texts of authority themselves. [[36]]

47. த்வயத்தில் பூர்வாபர ஸ்ரீமத்ஸப்தங்களிலும், சில ஆகாரவிசேஷங்களைப்பார்த்து அநுஸந்திக்குமது பல தசைகளுக்கு உபயுக்ததம-அம்ச நிஷ்கர்ஷம் பண்ணினபடி. உபாய द्वये पूर्वापर श्रीमच्छब्दयोः पूर्वापर नारायणशब्दयोश्च कतिपयोपकार - विशेषाणां पार्थक्येनानुसन्धामुपाय- फलादशयोः उपयुक्तततमांशनिष्कर्षहेतुकम् । ।
48. We find the word “Srimannarayana” being uttered in the first and second parts of Dwaya Mantra. It is being told by the preceptors of your system that the term “Srimannarayana” in the first part describes Goddess Lakshmee and Her Consort Narayana as having a particular set of virtues and the same term in the second part describe them possessing another set of virtues. Is this not twisting the text? No. It is not so. For ease of comprehension and based on need of the context focus is made on certain set of virtues of the divine couple. It does not mean they are devoid of the other sets of virtues. They are still there. But the focus is not on them in that context. The first part of Dwaya Mantra presents the divine couple as the Means for salvation. The second part presents the divine couple as the target of service ie; the fruit enjoyed by the emancipated. Accordingly they are to be contemplated with focus on their virtues that establish them as means and fruits respectively.
49. சரணங்களை உபாயமென்கிறதற்கு சரண விசிஷ்ட வசீகார்யன்பக்கலிலே தாத்பர்யமையாலே ஸித்தோபாயபேதமும் ஸாத்யோபாய-பாதமும் வாரா. [[37]] “चरणौ उपाय” इत्युक्ते : चरणविशिष्ट वशीकार्य - तात्पर्यात् सिद्धोपायभेदः साध्योपायबाधश्च न भवतः ।
50. It is seen that in the first part of Dwaya Mantra focusing the means for salvation the uttering is “I take as asylum the feet of Srimannarayana”. In the final instruction of the Lord in Geetha acclaimed as Charama Sloka, the uttering is “one should take the Lord (Srimannarayana) Himself as asylum”. Does it not appear that there are two different means that are already available (1) the feet of Srimannarayana and (2) the Lord (Srimanarayana) Himself? Is not this contradicting with the declaration that the Lord (Srimanarayana) alone is the means already available to the aspirer of Salvation? If the feet were the means to be taken in addition to Srimannarayana like the devotion or surrender unto Him, then will not the declaration that either devotion or surrender unto Him alone is the means to be performed by the aspirant for emancipation also get contradicted? No. Asylum unto His feet means asylum unto Him only as feet cannot be comprehended without Him and is a figurative expression and the argument is by taking the literal meaning. This answers the second query as feet not in anyway does not substitute the devotion or surrender whose performance alone will please Him and make Him condone our sins like on performance of apex expiation.
51. நமஸ்ஸு நாநார்த்த மாக அஹிர்புத்ந்ய ஸம்ஹிதாதிகளில் நிருக்தமாகையாலே ப்ரதம த்விதீய ரஹஸ்யங்களில் மத்யமசரம பதங்களுக்கு வாக்யார்த்தாநு குணமாக அர்த்த பேதம் கொள்ளலாம். [[38]]

नमसो नानार्थतया निरुक्तत्वात् प्रथमद्वितीय- रहस्यमध्यमचरम पदयोः वाक्यार्थानुगुणतया अर्थभेद- स्स्वीक्रियताम् । 49. There is the word “Namaha” in the tail end of Dwaya. This also is the second word in Ashtakshara. While explaining the meaning of Ashtakshara the followers of the disciples of Ramanuja have explained it to mean surrender. While explaining the same word it is interpreted as to mean eradication the feelings of “I “and “Mine” Or attitude of doing things for self’s happiness. Is it proper to give different meanings for the same word? Texts of Authority like Ahirbudhnya Samhita etc; have listed various meanings for the word “Namaha”. What is wrong if the meaning appropriate to the context is taken from the above for the same word to understand the mantras in their proper perspective? 50. த்விதீய த்ருதீய ரஹஸ்யங்களில் கிடக்கிற சரண சப்தம் உபாயாபரமானதடியாக வஸீகரண உபாயத்துக்குச் சிலர் பண்ணும் அதிவாதமெல்லாம் ஸித்தோபாயப்ராதாந்யபரம். द्वितीयतृतीयरहस्यगतशरणशब्द- उपायपरः तद्धेतुकः केषाञ्चिद्वशीकरणोपायतिरस्कार: सिद्धोपाय प्राधान्यपरः । 50. The word Saranam is used to describe the means in both Dwaya and Charama sloka. In both places the Lord Himself is described as Saranain as explained by yourself. Quoting this “Saranam”, some followers of the disciples of Ramanuja have said, “The Lord alone is the means for emancipation”. They have also said surrender should not be [[39]]

नमसो नानार्थतया निरुक्तत्वात् प्रथमद्वितीय- रहस्यमध्यमचरम पदयोः वाक्यार्थानुगुणतया अर्थभेद- स्स्वीक्रियताम् । 49. There is the word “Namaha” in the tail end of Dwaya. This also is the second word in Ashtakshara. While explaining the meaning of Ashtakshara the followers of the disciples of Ramanuja have explained it to mean surrender. While explaining the same word it is interpreted as to mean eradication the feelings of “I “and “Mine” Or attitude of doing things for self’s happiness. Is it proper to give different meanings for the same word? Texts of Authority like Ahirbudhnya Samhita etc; have listed various meanings for the word “Namaha”. What is wrong if the meaning appropriate to the context is taken from the above for the same word to understand the mantras in their proper perspective? 50. த்விதீய த்ருதீய ரஹஸ்யங்களில் கிடக்கிற Uசரண சப்தம் உபாயாபரமானதடியாக வஸ்ரீகரண உபாயத்துக்குச் சிலர் பண்ணும் அதிவாதமெல்லாம் ஸித்தோபாயப்ராதாந்யபரம். द्वितीयतृतीयरहस्यगतशरणशब्द- उपायपरः तद्धेतुकः केषाञ्चिद्वशीकरणोपायतिरस्कार: सिद्धोपाय प्राधान्यपरः । 50. The word Saranam is used to describe the means in both Dwaya and Charama sloka. In both places the Lord Himself is described as Saranain as explained by yourself. Quoting this “Saranam”, some followers of the disciples of Ramanuja have said, “The Lord alone is the means for emancipation”. They have also said surrender should not be 39.

considered as a means for emancipation. You are saying the Lord will not give salvation without surrender. Is not this a major difference among the followers of the disciples of Ramanuja? No. There is no difference. Both of us say the same. There are two aspects in the means for Salvation. One is the already existing one. i.e.; ready-made means that is the Lord. Srimannarayana. The other is surrender to be performed by the aspirant for Salvation. The ready-made part of the means, Lord Srimanarayana grants salvation pleased by performance of Surrender. So one cannot take surrender as a “privilege” but needs to appreciate that it is only a means for pleasing the Lord. Srimannarayana alone grants salvation. (It is of course a different matter that surrender to Him will never fail to please Him). To stress this aspect only, some followers of the disciples of Ramanuja have said, “He alone is the means for Salvation” They have gone to the extent of declaring surrender as no means for salvation. These are statements to emphasis His importance as means and are hyperbolic only. 51. ஸ்வாநுஸந்தான பரமாயும் விதிபரமாயும் நிற்கிற ஆக்யாதங்களில் ஆவ்ருத்திக்கு ஞாபக- மில்லாமையாலும், அநாவ்ருத்திக்குக் கண்டோக்தி- யுண்டாகையாலும் வர்த்தமாந வ்யபதேசம் அநுஷ்டான கால அபிப்ராயம். स्वानुसन्धानपरे विधिपरे ऽचाख्यातद्वये आवृत्तेः ज्ञापकाभावात् अनावृत्तेः कण्ठोक्तिसम्भवाच्च वर्तमानकाल- व्यपदेशो ऽनुष्ठान कालाभिप्रायः । 51. In Dwayamantra, which is the mantra used to perform surrender at His feet for emancipation, the chanter utters, “I [[40]]

perform surrender at the feet of Srimannarayana. The verb in the sentence is in the present tense. From this it appears performance of surrender can never become a past event ie; performance of surrender is a continuous act. But the followers of the disciples of Ramnuja hold that Surrender for emancipation has to be performed only once. Is not this a contradiction with the utterance in the mantra? No. The scriptures introducing surrender lay down that surrender is to be done only once. Sri Rama it is reported in Ramayana the treatise on Surrender therefore called Saranagati Veda by Sage Valmeeki that He would protect all those performing surrender to Him once. Lord Krishna also advises Surrender but does not specify the number of times it should be performed. So it has to be only once. Going by all these it is clear that the present tense in the Mantra indicates the sole occasion of performance of Surrender. ་་ 52.ப்ரபத்திக்கு யாவஜ்ஜீவ அநுவ்ருத்தி சொல்லு- வார்க்கும் “த்வயமர்த்தாநு ஸந்தாநேஸஹ ஸதைவம் வக்தா” இத்யாதிகளில் சொன்ன ஸுகாஸிகையிலே தாத்பர்யம் கொள்ளலாம். प्रपत्तेः यावज्जीवाद्यनुवृत्तीं कथयतामपि द्वयमर्थानुसन्धानेन सह सदैवं वक्ता इत्याद्युक्त सुखासिकायां तात्पर्यस्वीकार उचितः । 52. But how do you explain some from your own school taking the stand that surrender has to be repeated as daily routine till one’s last breath? They are to be understood to insist on the tension free living chanting the Dwaya Mantra without any interruption understanding its meaning as per the directives of Lord [[41]]

Ranganatha to Sri Ramanuja as recorded by Sri Ramanuja in his Saranagati Gadyam. 53. ந்யாஸ: பஞ்ஜாங்க ஸம்யுக்த: என்று சொன்ன ப்ரபத்தி அங்கங்களிலே சிலர் கதிபயாநாதரம் பண்ணுமது அங்கியுனுடைய வைபவார்த்தம். न्यासः पञ्चाङ्ग सम्युक्तः इत्याद्युक्तप्रपत्त्यङ्गेषु केषाञ्चित् कतिपयानादरोऽपि अङ्गिनः वैभावार्थ: । 53. We are told surrender has following five components: 1. Determination to do only those things that are acceptable to the Lord. 2. Discontinuing those that are against His commandments. 3. Beleiving firmly that the Lord would protect. 4. Choosing Him as Protection. 5. Realising that one has no other alternative. We find there are certain statements from some of the followers of Sri Ramanuja that ignore some of the components. Does this not amount to contradiction? No. Their aim is to show the greatness of Surrender the whole in comparison to its parts. Is not Team more important than its Members? 54. விசேஷித்துக்கதிபய உபாதாநம் பண்ணுமதும் அங்காந்தரங்களிற் காட்டில் இவ்வங்ககளுடைய ப்ரஸ்த்யர்த்தம். विशिष्य कतिपय - उपादानमपि अङ्गान्तरेभ्यः तदङ्गप्रशस्यर्थम् । [[42]]

54. We also come across statements from some focusing only on a few of the five. Is not this contradiction? No. Some components do play a more important role than others. Accordingly they get attention.

55. சரமச்லோகத்தில் விதிக்கிற ப்ரபத்தி ஸர்வ பலஸாதனமாகையாலே அங்கமாகவும் ஸ்வதந்த்ர மாகவும் வ்யாக்யாநம் பண்ணின பாஷ்ய கத்யங்களுக்கு விரோதமில்லை. चरमश्लोके विधीयमानप्रपत्तेः सर्वफलसाधनतया तां अङ्गभूतां स्वतन्त्रां व्याकुर्वतां भाष्यगद्यादीनां न विरोधः ।

56. It is found Ramanuja interprets in His Commentary to Bhagawad Geeta the Charama Sloka of Lord Krishna in Bhagawad Geeta as prescription for performing surrender as an auxiliary to and component of Bhakti Yoga the means for pleasing Him to get emancipation thus making us to understand that Surrender is only an indirect means to Salvation. He interprets the same Charama Sloka as prescription of Surrender as direct means to Salvation. Is not this Contradiction? No. Surrender is a panacea. It can be prescribed therefore as direct or auxiliary means to emancipation.

57. ஸர்வ தர்ம சப்தத்தில் ஸங்குசிதவ்ருத் திகளைக் கொண்ளுமவர்களுக்குப் பரபக்ஷத்திற் போலே ஸர்வ தர்ம ஸ்வரூபத்யாகவிதி விவக்ஷை யில்லாமையாலே ஸ்வதந்த்ராஞானுபாலன விரோத மில்லை. सर्वधर्मशब्दे सङ्कचितासङ्कचितवृत्तिमङ्गीकुर्वतां परपक्ष इव सर्वधर्म स्वरूपत्यागविधिविवक्षाया असम्भवात् न स्वतन्त्राज्ञानुपालनविरोधः । [[43]]

58. There are three words in the first quarter of Charama Sloka. Literally they mean “Having given up all the means prescribed for uplifting the self…. These go with “You take asylum unto me and only me.“Some of the followers of Sri Ramanuja say the term “All” here means the three Yogas Karma, Gnana and Bhakti. Thus they shrink the area of operation of the word “All” in the means prescribed for uplifting the self. Some others say that the term “All” means all the chores laid down in His commandments in the form of Vedas and their auxiliary texts and also the three Yogas. Is not this contradiction? No. “Giving up all the chores laid down” in the second interpretation means giving up the idea that they are auxiliary to Surrender for Surrender does not need any components other than its own five to be effective. It does not mean stopping of doing them. Our Acharyas have never given them up but they perform them as they are laid down in His commandments. But they are clear in their mind to have given them up as components for making surrender effective. In the first interpretation “giving up the three Yogas” means giving up the feeling that one can perform them well because of the realistion that they are beyond one’s capacity. It can thus be seen that “giving up” is a mental process in both interpretations .It goes to strengthen the realistion of the limitations of the seeker. Thus in the ultimate analysis they are in the same spirit and there is no quarrel. And nowhere have both recommended giving up the chores as others foreign to Ramanuja’s school have done. And so there is no iota of truth in the comment that the Acharyas are suggesting giving up the chores themselves thus confronting with the commandments of the Lord. [[44]]

59. பரித்யஜ்யாப்தத்திலும் ஏகாப்தத்திலும் மூல ப்ரமாணநுகுணமாகச் சொல்லும் பல அர்த்தங்களிலும் பரஸ்பரவிரோதமில்லை. परित्यज्यशब्दे एकशब्दे च मूल प्रमाणनुगुणतया उक्तेषु बह्वर्थेषु न परस्परविरोधः । [[29]]

60. It is found that the various interpretations by different preceptors in your system amount to a list of six meanings for the words “parityajya” and “ekam” appearing in Chramasloka. Why should there be such a craze for giving so many interpretations? No. The interpretations are in the authentic texts themselves and are not the making of the preceptors. And so there is no question of any craze to give more and more of interpretations.

61. அவற்றில் புநருக்தி வராதபடி அநுஸந்திக்குமதே வேண்டுவது. यथा अत्र पुनरुक्तिः न स्यात् तत्ताथानु सन्धानमेव विवक्षितम् ।

62. In the process of giving many an interpretation we find some interpretations overlapping and resulting in repetition. There also appears to be contradiction between some of the interpretations. Does not this amount to confused approach in your system?, One is free to choose the interpretations appealing to him avoiding repetition. Contradictions being apparent can be resolved with deeper study.

63. சரண்யனுக்கு ப்ரபத்தி கர்மத்வத்தையும் மோக்ஷ- கத்ருத்வத்தையும் ப்ரதிபாதிக்கிற மாம் அஹம் என்கிற [[45]]

பதங்களிலே ஸர்வ ஸ்வீகார உபயுக்தமான ஸௌலப்யமும் ஸர்வ கார்ய கார்ய கரத்வ உபயுக்தமான பரத்வமும் அநுஸந்திக்குமிடத்தில் அபேக்ஷித விசேஷங்களைப் பிரித்து அநுஸந்திக்குமது சேஷவ்யவசேதார்த்தம் மன்று. शरण्यस्य प्रपत्तिकर्मत्वं मोक्षकर्तृत्वमपि प्रतिपादयतोः मां अहं पदयोः सौलभ्यस्य सर्वोपकारपयुक्तपरत्वस्य च अनु सन्धाने सति अपेक्षितविशेषानुसन्धानं न शेषव्यवच्छेदार्थम् । 59. The Lord is referred to as the object of surrender in objective case by the word “maam”. While explaining this he Acharyas have been saying this term describes the Lord with the qualities like easy accessibility etc. Lord the liberator is referred to in the nominal case also in the second half. While explaining this, Acharyas have been saying that this term refers to Him as possessing supremacy that gives Him the powers to achieve what all He wants. The Lord being the same in both occasions is it proper to say He is with some virtues and void of some virtues at the same time? One performing surrender with virtues making Him the object worthy for surrender and getting confidence that surrender at His feet will not fail for He is one with all necessary powers. In no way does it mean that He is void of some virtues at any time. 60. “வ்ரஜ” என்றும் “த்வா” என்றும் அர்ஜுநனை ஒருவனைக் குறித்துச் சொன்னாலும் தாத்பர்ய விசேஷத்தாலே இது ப்ரபத்தி அதிகாரி களெல்லாருக்கும் வரும். व्रजेति त्वेति च अर्जुनं एकमुद्विश्य उक्तमपि तात्पर्यविशेषण प्रपत्त्यधिकारिणां सर्वेषामपि तुल्यम् । [[46]] 60. Charamasloka came with Arjuna as its target. Lord instructed him to perform surrender and confirmed that He would liberate him. How is it can it be made applicable to all? It is true it targeted Arjuna originally. But going by its spirit it is evident that it is applicable to all seeking asylum at His feet. 61. ஸர்வபாப மோக்ஷவசநத்தில் புத்திபூர் வோத்தராகத்தையும் கூட்டுவோர்க்கு ஸ்ரரண்யாபி- ப்ராயமூல புந:ப்ரபதநாதி முகத்தாலே அவைகளுக்கு விநாசம் விவக்ஷிதமாகையால் விரோதமில்லை. सर्वपापमोक्षवचने बुद्धिपूर्वेत्तराघमपि अन्तर्भावयतां शरण्याभिप्राय मूलपुनः प्रपदनादिमुखेन तेषामपि विनाशस्य विवक्षितत्वात् न शास्त्रविरोधः । 61. There is assurance of the Lord in Charamasloka that He will liberate those seeking asylum at His feet from all sins. Some followers of the disciples of Ramanuja interpret that the term includes even those sins committed by the refugee even wantonly after taking asylum. Does not this conflict with the Vedic Injunction that the seeker is to retire from all sins committed wantonly and only those done without being aware of the same will not affect him? No. There is no confliction at all. They have interpreted thus keeping in mind the fact that the Lord is ready to eradicate even those sins the refugee might commit wantonly after taking asylum if refugee were to seek pardon for them by taking asylum again for that specific purpose. 62. “மோஷயிஷ்யாமி” என்கிற ஸங்கல் பத்தின் பலம் ப்ராரப்த கர்மாவஸாநத்திலே என்றவர்களுக்கும், [[47]]

ஆர்த்தியில் தாரதம்யத்திற்கு ஈடாகப் பல அநுபவத்தாலேயாதல் ப்ரபத்திவைபவத்தாலேயாதல் ப்ராரப்த கர்ம அவஸாநத்திலே மோக்ஷம் துல்யம். मोक्षोयिष्यामीति सङ्कलपस्य फलं प्रारब्ध कर्मावसाने भविष्यतीति ब्रुवतां प्रपत्तुष्ठातुः अपेक्षितकाल इति ब्रुवतां च आर्तौतारतम्यानुसारेण फलानुभवात् प्रपत्ति वैभवात् वा प्रारब्धकवसानकाले मोक्षः तुल्यः । 62. There is the assurance of the Lord in Charamasloka that He would liberate the refugee from all the sins that stand in his way to get liberation. Some followers of the disciples of Ramanuja have interpreted that this liberation will take place only at the end of karmas that have started giving their fruits before the refugee’s taking asylum. Some others say that the time of liberation will be the ones chosen by the refugee. Is not this a contradiction? No. The time for departure to His abode chosen by the refugee depends on the level of his sensitization on the pains associated with life in the worlds other than His eternal abode. If the refugee wants immediate liberation, surrender with the power it posses in pleasing the Lord will destroy the balance of those sins that have started their operation. If the refugee wants the liberation at the end of the present body then surrender will destroy by its power that portion of the balance of the sins that have started to give fruits but would have continued to operate in births after the fall of the body if the refugee had not taken asylum. Liberation is only at the end of all the sins that have started to give fruits but the end can be as per the choice of the refugee. For surrender has the power to destroy the remaining portions of sins that have started to give fruits depending on the intensity of the desire of the [[48]]

refugee to get liberated .It can thus be seen that there is no contradiction between the statements that liberation will be only at the end of sins that have started to bear fruits and that liberation will be at the time chosen by the refugee. ་་ 63. அர்ஜுநனுக்கு பேராக நிமித்தம். வேறயாகிலும் மோக்ஷயிஷ்யாமி மாஸு௪:” என்ற இடத்திலும் மாஸு௪: ஸம்பதந்தைவீம் என்கிறவிடத்திற் போலே ப்ரகரணாநு-குணநிமித்த விசேஷாநு ஸந்தாநம் உசிதம். अर्जुनस्य शोकनिमित्ते भिन्नेऽपिमा शुचस्सं पदं देवीं हत्यत्रैव मोक्षयिष्यामि मा माशुच इत्यत्रापि प्रकरणानुगुणनिमित्त-विषेशानुसन्धानमुचितम् । 63. Lord concludes the Charamasloka in Bhagavadgeeta saying “Do Not Worry”. The “worry” here is being explained as Arjuna’s worry on account of his inability to take up the path of Bhakthi Yoga to attain emancipation because by its nature Bhakthi Yoga is long, demanding and difficult assignment. Alternatively surrender simple, short and non- demanding was prescribed to remove his worry. This appears to be out of phase with the original text. Arjuna refused to carry on with the war against his kith and kin because of his worry on the war being inappropriate. Lord started His sermon to remove this worry of Arjuna. And so the sermon would naturally to conclude referring to removal of this worry. Is it proper to interpret the “worry” differently? A proper study of the text will show that this worry on account of the war resulting in killing the kith and kin was removed by the Lord by explaining to Arjuna that he would [[49]]

not be killing their souls as they are eternal. Arjuna was not to miss the war because it offered him a good platform to perform Karma Yoga ultimately leading to Bhakthi Yoga. In the process various topics came up for discussion. During the discussion the Lord made reference to the division among men based on the nature of Devas and Asuras. Arjuna got worried whether the Lord would classify him as Deva or Asura.Noting this Lord said “You belong to the category of Devas. Do not worry.“Would you like to interpret the word worry here to still mean the initial worry of killing his own kith and kin? You will not because the worry now was on different context. Similarly the worry referred to in Charamasloka is of different nature matching the context. 64. மற்றும் இப்படி வேதாந்தஸித்தங்களான தத்வ-ஹித-புருஷார்த்தங்களில் பரஸ்பர விரோதமும் பூர்வாவர விரோதமும் இல்லாத சுத்த ஸம்ப்ர தாயக்ரமத்தை ஸம்க்ரஹித்தனம் “ஸுவ்யாஹ்ருதாநி மஹதாம்” இத்யாதிகளையும் இங்கே ஸம்க்ரஹித்துக் கொள்வது. एवंरीत्या वेदान्तसिद्धान्तेषु तत्त्वहितपुरुषार्थेषु परस्पर विरोधे पूर्वापर विरोधरहितशुद्ध सम्प्रदायक्रमं समगृह्णाम् “सुव्याहृतानि महतां” इत्यादिकमत्रानुसन्धेयम् ॥ 64. Thus the purity of lineage of ours has been presented in brief by us by resolving various apparent contradictions that are mutual and in their sequence in the presentation of the three parameters: - The Elements (again divided in to three:- The Lord, the soul and the other matter), means for liberation and fruits to be attained by those means as laid down by Upanishads. [[50]]

It is said in Mahabharatha that “one should gather the good words of the men of wisdom and the good deeds of theirs for following live without tension, like the poor ones that collect grains scattered here and there in the fields for preparing their food”. One should keep this advice in mind at this juncture. 65. கடலமுதத்தைக் கடந்து சேர்த்த திருமாலடி காட்டிய நம் தேசிகர் தனிலைப்பற் சேர்ந்தோமே (2) गाधा (था) श्लोकः 65. विमथ्याम्भोधिममृतन्देवसात्कुर्वत‍िश्रयः । पत्युरङ्घ्रिप्रदानस्मदाचार्यानाश्रायामहि ॥ 66. आसर्वज्ञादस्मादाचार्यपङ्केः अप्रत्यूहं सत्पथं स्थापयन्ती । सैषा नित्यं सम्प्रदायस्य शुद्धिः श्रद्धातव्या चातकन्यायनिष्ठैः ॥ [[10]] 65. The Lord, consort of Goddesses of Lakshmee, churned the (Milky) ocean, gathered nectar and distributed the same (to Devas). Our preceptors have shown His feet to us. Appreciating their stand as the best we have accepted them and are following them. Our Spiritual lineage has come down from the Lord, the all- knowing & omniscient (who is in the know of every aspect of every thing that existed, exists or will come to exist) to our preceptors blessed by him and so duly qualified. This work establishes that this lineage is unpolluted, [[51]]

immaculate and is beyond any internal contradiction. And dispels all the doubts that crop up in and confuse our minds. Hence the title “Sampradaya Parisuddhi “(Purity of our Lineage) suits it. The scions of lineage live only on the grace of the Lord (reminding raining cloud) and so are like the (mythological) bird Chaataka (supposed to live only on drops fro the cloud and nothing else. They may refer to this work with sincerity to reconcile on all the occasions whenever a need for clarifications of confusing issues in our spiritual lineage arises. इति कवितार्किकसिंहस्य सर्वतन्त्रस्वतन्त्रस्य श्रीमद्वेङ्कटनाथस्य वेदान्ताचार्यस्य कृतिषु श्रीसंप्रदायपरिशुद्धिः समाप्ता ॥ इति संस्कृतीकृता ॥ सम्प्रदपरिशुद्धिस्सम्पूर्णा ॥ ஸ்ரீஸம்ப்ரதாய பரிசுத்தி முற்றும் ॥ श्रीमते वात्स्य सुन्दरार्यमहादेशिकाय नमः ॥ End of Sampradaya parisuddhi (Purity of lineage) कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥ ॥ श्रीमते निगमान्त महादेशिकाय नमः ॥

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। श्रीरस्तु । ॥ श्रीमते रामानुजाय नमः ॥ ॥ श्रीनिगमान्तमहादेशिकाय नमः ॥ ॥ श्रीमते वात्स्य ॥ सुन्दरार्यमहादेशिकाय नमः ॥ श्रीमद्वेङ्कटनाथदेशिक प्रोक्ते रहस्यजाले श्रीमत्सम्प्रदायपरिशुद्धि : श्रीरङ्गमधिवसता नडादूर् सुन्दरराजाचार्येण शुद्धसंस्कृतीकृता प्रथमं देशिकसंवत्सरे 610 (1878 A.D) तमे’ 731 (2009 A.D) तमे संप्रतिवत्सरे तद्वंश्य-तत्प्रप्रशिष्य-करुणाकराचार्यस्य आङ्गलानुवादेन सह प्रकाशिता ॥