CHAPTER - I
Upodghathadhikara (or Introduction to the subject of the work)
In the Upodghathadhikara or the introductory chapter to this classic, containing thirty-two chapters, Vedantha Desika has pointed out the prime subject matter of this work and the purpose it would serve. An introduction is necessary for all kinds of works for evincing the interest of the disciples regarding the study of that subject. This introduction is like a motivation for the readers to know what exactly is proposed to be expounded in the main work.
Normally, the Anubandha Chathushtaya viz. f994, अधिकारिन्, सम्बन्धः and प्रयोजनम् (the subject matter, the aspirants who are competent for it and their inter relationship and the utility) will be mentioned before the commencement of a work and according to this, Desika mentions the subject matter of this work and the purpose of this exposition. In this section, there is a general statement of the supreme truths of the tatwa, hita and purushartha. It is also pointed out that a Chethana or a sentient being who is competent and qualified to enjoy the bliss of divine communion has been deprived of it on account of his indulgence in ungodly ideals and who is floundering as a consequence of that, in an ocean of sorrow and suffering, would come upon a benevolent and compassionate Acharya on account of some good done by him knowingly or unknowingly and on account of His grace, the Chethana or Jivatman would attain the supreme object of his life.
ON In this section, Desika points out that the emancipation of the bound-self, due to the grace of the Acharya, is the subject matter of this Great Treatisc. What all is to be known and done for one’s own ultimate good is pointed out in a nutshell in this section. The very many aspects of that knowledge would be dealt with extensively in the body of the text.
Here, it is pointed out that all attainments including the attainment of the Supreme Paramatman depend upon the ‘Viveka’ or discriminating knowledge that could be gained from the instructions of the Acharyas. So, this is an introduction to the spiritual endeavour of an aspirant for attainment of the ultimate good of life.
One should gain ‘Nirveda’ or metaphysical agony for having missed the bliss of divine communion on account of his own involvement in the ungodly pleasures of the world. When one realises that the results of karma are not everlasting, he develops Nirveda’ that he cannot gain the supreme through these karmas and he hurries to the Acharya for gaining that knowledge of the supreme. Thereupon, he undertakes the spiritual discipline as enlightened by the compassionate acharya. This section is meant for the origination of adesire to know the truth, जिज्ञासा जननाय ।
This section is commenced with an obeisance to the line of Acharya. Desika offers his prayer thus -
आभगवत्तः प्रथितां अनघामाचार्य सन्ततिं वन्दे । मनसि मम यत्प्रसादात् वसति रहस्यत्रयस्य सारोऽयम् ॥
“I offer my salutations to the line of Holy Acharyas who are opposed to all that is defiling, and to their Acharya Parampara extending upto the Supreme Paramatman. On
Upodghathadhikara
account of the very grace of these Acharyas, the essence of the wisdom of the Rahasya Traya, is enshrined in my heart.”.
This invocation suggests that the acharyas that are ‘Anaghas’ (34427:) are similar to the Supreme Lord himself. Salutations are offered at the feet of the preceptor for the completion of this composition without any obstacles and for getting rid of any hurdles that might face in the course of the composition. It is suggested that the subject matter of the work proposed to be written is the “Rahasya Trayam’ and this kind of Mangalacharana is an instruction to the disciple also. The supreme devotion of the master towards the Acharyas is also known from this.
After this Mangalacharanam, Desika offers obeisance at the feet of his preceptor - Sri Appullar - and seeks his grace for a successful completion of the work undertaken. In one Sanskrit verse ‘Horak sa sitt:’ the subject matter of this section that is Upodghathadikara, is expounded briefly -
मणिवर इव शौरेः नित्यहृद्योऽपि जीवः कलुषमतिरविन्दन् किंकरत्वाधिराज्यम् । विधिपरिणतिभेदाद्वीक्षितस्तेन काले
गुरुपरिषदुपज्ञं प्राप्य गोपायते स्वम् ॥ The gist of the verse is as follows
The Jivatman who is very dear to the Supreme Lord just as the Kaustubha Gem, has not gained the sovereignty of the eternal service to the Lord on account of the covering of his real nature by the beginningless prakruthi or matter due to his karmas, Though the Jivatman is qualified for that supreme state, he has been labouring under the burden of his karmas. Though he is thus, being blessed and caught by the kind glances of the Supreme Lord at some particular time on account of some casual good done unknowingly by him, he will be blessed with the instruction of the preceptors and will save himself by taking up the spiritual disciplines prescribed therefor.”
In this verse, it is first of all declared that the Jivatman is fully qualified for the bliss of divine communion. But, he has missed it on account of his involvement in Kamya-Karma or interested actions on account of the fact that he is not endowed with the true wisdom of the tattva, hita and purushartha.
Being ignorant of his nature, he is involved in samsara. This ignorance of his will be destroyed by the Acharyas at a proper time, when an opportunity comes due to some good done knowingly or unknowingly and then he will know his true nature and takes a genuine tum in his life.
The Jivatman is thus very dear to the Lord. The Lord is a worthy 19-L and He is eager to grant the bliss of His communion to all. The Supreme Lord is adorning the celestial abode Sri Vaikuntha as described in
वैकुण्ठे तु परे लोके श्रियासार्धं जगत्पतिः । आस्ते विष्णुरचिन्त्यात्मा भक्तैः भागवतैःसह ॥
This Jivatman has the agented or qualification by his essential nature to enjoy the supreme joy of experiencing the Lord eternally in an equal measure along with the nityasurins but on account of his beginningless karma has been bound by samsara.
अनेक जन्म साहसीं संसारपदीं व्रजन् । मोहश्रमं प्रयातोऽसौ वासनारेणुकुण्ठितः ॥
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Upodghathadhikara
Migrating in the cycle of samsara in many many thousands of births and being weakened on account of the dust of reminiscent impressions he is fatigued and deluded. He is thus in a forlorn state deprived of the true illumination of cattva, hita and purushartha, knowledge of the Supreme Reality, the path of spiritual discipline and the supreme object of attainment.
Here, the masters give the analogy of the ‘Rajakumara Nyaya".
“When a king had been to the forest for hunting along with his ‘Anthahpura’ and children, the prince who had not yet gained speech, missed his way in play and reached a hamlet of hunters. He grew up in the hunters’ camp and behaved as they behaved. He did not know his destiny and he was not blessed with any samskaras. He was considering himself as a hunter-boy and was indulging in detestable objects. When some kind hearted person who found that he was a prince, who had missed his way taught him that he was a prince and not a hunter-boy and that his father was pining to unite with him. Then the hunter-boy came to know about his true nature and when he was taught so, he yearned to unite with his father and giving up the false notion of a hunter-boy, he would approach and unite with his father.”
Similarly, the Jivatman who has not known his truc nature and so who considers himself independent, comes to know that he is subservient to paramatman (being related to Him as Dasa, Shishya, Prashishya, etc) and yearns to attain the Supreme Paramatman by, performing the necessary spiritual disciplinc according to the teachings of the Acharya.
When and how one gets an Acharya ? Desika says ईश्वरस्य च सौहार्द यदृच्छासुकृतं तथा । विष्णोः कटाक्षमद्वेषं आभिमुख्यं च सात्त्विकैः । संभाषणं षडेतानि ह्याचार्यप्राप्तिहेतवः ॥
VS “These six namely the good will of Paramatman, some good deed done by the chetana casually, the kind glance of Sri Vishnu, having no hatred towards the Lord, a turn towards the Lord and conversation with the satvik people - are the causes of gaining an acharya”.
On account of any one of these, a forlom Jivatman will be blessed with the grace of an Acharya on account of the grace of the Lord, and saves himself by performing a spiritual discipline.
The benevolent Acharya enlightens him on his true nature as mentioned in the verso
नायं देवो न मो वा न तिर्यस्थावरोऽपि वा । ज्ञानानन्दमयस्त्वात्मा शेषो हि परमात्मनः ॥
“This atman is not a god, a human being, not an animal nor an unmoving object. He is of the nature of knowledge and bliss and subservient to paramatman”. The Acharya teaches him the nature of the Supreme Reality, the means and the goal very precisely without giving room for any doubt or wrong understanding. The essential nature and attributes of the land race, the nature of objects that are to be discarded such as earthly attainments and the attainments of other worlds, the objects that are to be cherished and achieved such as liberation and the means of attaining salvation and the nature of the obstacles to liberation - all these will be instructed by the compassionate preceptors. Here Acharya Sambandha is inevitable for one’s cmancipation. Every one is qualified for it and he will surely gain it at the proper time. All these truths are enshrined in the three great Rahasyas in a unique way and they will be expounded in the proper order further.
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