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CHAPTER - XXX
Acharya Kritya Adhikara After expounding the meanings of the three eminent rahasyas in the section ‘Pada-Vakya-Yojana’, Desika describes the process of handing over this eminent knowledge from teacher to pupil in the traditional way. First of all, the role of an Acharya, in preserving and transmitting this supreme wisdom to worthy disciples, is described. The characteristics of the Acharya, are also referred to, here. In the duties of the Acharya, the main factor happens to be the propagation and preservation of the ‘satsampradaya’ or well-established tradition.
The introductory verse points out the main functions of the Acharya, or spiritual preceptor:
‘अधिजिगमिषुराद्यम् धाम दिव्यं त्रिधाम्नः श्रुतविविधपरीक्षाशोधिते क्वापि पात्रे । अनघगुणदशायां आहितस्नेहमायः प्रदिशति निरपायं संप्रदायप्रदीपम्’।
Desirous of attaining the primeval Supreme Abode of the Lord, the Acharya hands over the eternal lamp of tradition to a worthy disciple, who is tested by different tests, and when he is predominantly satvik, showering his affection on him. In this verse, the Acharya is enjoined to hand over the supreme knowledge of the atman to the deserving disciple before casting away his body. It is verily said – ‘पात्रस्थमात्मज्ञानं कृत्वा पिण्डं समुत्सृजेत् ‘।
The disciple should be tested and only after that, instruction is to be given, if he deserves that knowledge:
संवत्सरं तदर्थं वा मासत्रयमथापि वा । परीक्ष्य विविधोपायैः कृपया निःस्पृहो वदेत् ॥
“By testing the disciple for an year or half of it or three months in different ways, the teacher should impart instruction out of compassion, without desiring anything in retum.” The teacher should make sure that the mind of the disciple is pure and firmly devoted to that knowledge. This instruction should not be given for the mere asking of it, without due consideration of the merits and demerits of the people. This instruction is to be given while one is in a satvik state. It is enjoined that the preceptor should give an instruction out of mere compassion and affection. This ‘smapradaya’ has been handed over from preceptor to disciple without any break in the middle, beginning with the Supreme Paramatman. This lamp of knowledge of the form of tattva, hita and purushartha, which dispels the darkness of ignorance, should be placed in the hands of a deserving disciple, for being preserved and propagated amongst his worthy disciples,
While explaining the duties of an Acharya, Desika points out that a preceptor, who has gained this knowledge from the line of his Acharyas, and which knowledge is not known to others, should guard it from unworthy persons and should hand it over to the deserving disciples. Lord Krishna exhorts in the Gita that the ‘Gita Shastra’ should not be taught to a person, who has not a virtuous conduct,
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to one who has no devotion towards the teacher as well as the Supreme Paramatman, to one who is not eager to listen to those truths and never to one who sees faults only in the virtues of the Lord and his devotees. Desika quotes this and applies this inter-alia in the case of instruction of these profound truths of the three rahasyas. He who imparts this secret teachings to the devotees of the Lord, will gain supremc devotion towards the Lord, and attain Him alone undoubtedly. It is pointed out in the Mahabharata, in the context of a dialogue between Vashista and Karala that the supreme knowledge of tattva, hita and purusharta should not be taught to the following persons:
‘नावेदनिष्ठस्य जनस्य राजन् प्रदेयमेतत् परमं त्वया भवेत् । विवित्समानस्य विबोधकारकं प्रबोधहेतोः प्रणतस्य शासनम् ॥ न देयमेतच्च तथानृतात्मने शठाय क्लीबाय न जिम्हबुद्धये । न पण्डितज्ञाय परोपतापिने" ॥
“This profound knowledge of the shastra, which is the cause of enlightenment, should not be taught to one who is not steadfast in the teachings of the Veda, to one who is untrue in his mind, to one who is a deceiver, to one who is a napumsaka, to one who is crooked-minded, to one who thinks of himself as a scholar, and to one who causes offences to others.”
It is pointed out here that this supreme knowledge should be taught to a person, who has the following qualities:
‘श्रद्धान्वितायाथ गुणान्विताय परापवादाद्विरताय नित्यम् । विशुद्धयोगाय बुधाय चैव क्रियावतेऽथ क्षमिणे हिताय’ ।378
Esscnoc of Srimad Rahasyatraya Saram
विविक्तशीलाय विधिप्रियाय विवादभीताय बहुश्रुताय । विजानते चैवहितं क्षमादमाय नित्यात्मसमाय देहिनाम् ॥
“A person who is feeling an urge and urgency to listen to the secret truths; a person who has the qualities of ‘shama’ and dama’; a person who has pure devotion towards the Lord; a person who never indulges in speaking ill of others; a person who is quick in grasping the truths caught; a person who is capable of practising the ordained dutics; a person who wishes the good of all; a person who is fond of being far from the crowd, a person who likes to follow the code of conduct; a person who has widely listened to the teachings of the masters and on account of which who knows what is good, a person who is endowed with compassion and forbearance and who has the understanding that the eternal atman in all is of the same nature - is qualified for receiving instruction from the teacher.”
The great Shandilya ordains that even at times of great crisis this unique knowledge should not be imparted to unworthy people. It is better, he says, even to die without teaching others than teaching the unworthy people.
Desika points out that there are great hazards during the present period of ‘Kali-Yuga’ and one should be highly guarded from the temptation of instructing others into the secret teachings of these rahasyas.
‘गोपयन्नाचरेद्धम नापृष्टः किञ्चिदुच्चरेत् । पृष्टोऽपि न वदेदर्थं गुह्यं सिद्धान्तमेव च ॥
आश्रितायातिभक्ताय शास्त्रश्रद्धापराय च । न्यायेन पृच्छते सर्वं वक्तव्यं शौचयोगिने’ ॥
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‘One should practise dharma without showing what he is practising; one should not teach anything by himself, unless he is asked; even when asked, the inner meanings should not be said at once.’ Then, to whom, should one impart this instruction?
To one who approaches the master as ordained in the shastras and who requests for an instruction and to one who is pure in his thoughts, words and action, to one who is having faith in the shastras and who has devotion towards the Lord and his teacher, this Supreme Truth should be taught.
It is ordained that a preceptor should not teach a disciple for gaining name or wealth or respect or for show or for gaining his livelihood. At any rate, if it is taught to one who is unworthy of it, the teacher himself will be falling from the right mode of life.
आत्मपूजार्थं अर्थार्थं डम्भार्थं अपि खिन्नधीः । अयोग्येषु वदन् शास्त्रं सन्मार्गात्प्रच्युतो भवेत् ॥
Desika quotes a number of authorities to establish the fact that a role of an Acharya is very arduous and that the responsibilities that he carries with him are of immense importance. He has to judge carefully the ability and worthiness of a disciple, and teach him the supreme mantras and truths. Only in that case, it will lead to the good of the world. He should not hold it away from the worthy disciple.
‘ऋजवे गुरुभक्ताय वैष्णवाय विशेषतः ।
सर्वप्राण्यनुकूलाय दातव्यो देशिकेन तु ‘॥ “A preceptor should impart this secret teaching to a disciple who is straight forward, who is devoted to his teacher, who is a devotee of Vishnu and who is agreeable in his behaviour to all living beings.”
When it is taught, it should be taught in strict privacy to the disciple.
The preceptor considers the ability and aspiration of the disciples and gives them instruction elaborately or briefly, according to their needs. The gist of the teaching of the preceptors will be like this -
प्रत्येयस्तु विलक्षणः प्रकृतितस्त्राता पतिस्तत्परः तस्मिनात्मभरार्पणं हिततमं तच्छेषवृत्तिः फलम् । इत्थं तत्त्वहिते पुमर्थ इति नस्त्रेधा विभक्तं धनं दायत्वेन दयाधनाः स्वयमदुः दत्तात्मनां देशिकाः ॥
There is an eternal atman who is different and distinct from the body, sense organs, the mind the vital airs. The Supreme Paramatman is the inner-self of both the sentient and the non-sentient entities that are different and distinct from Him. That Supreme Paramatinan, is the redeemer of all humanity and no one else can be the protector of this atman other than Him. “From beginningless time, I have been migrating from birth to birth in this world and I pray unto you to save me from the afflictions of re-birth and to protect me by taking me unto your feet.”
Praying thus, one should surrender unto the Lord and cntrust Him with the burden of his protection and the protection of all that is taken as his. While surrendering thus, he has to mcditate upon the feet of the revered Acharyas, on
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account of whose grace, he gained this wisdom and the way of his emancipation. After having surrendered, one should have the firm faith that the Lord would not let him down and as long as he is placed in this world, he must be engaged in agreeable service to the Lord, avoiding all kinds of offences.
Thus, the revered Acharyas will enlighten the disciples about the Supreme Truth and the way of spiritual realisation and duties that are to be performed after surrendering oneself unto the Lord. The same truths are expounded claborately by the masters to such disciples who are eager to study in great detail, with all their specifications,
Vedanta Desika has mentioned in conclusion of this chapter that all these truths were taught to him by his revcrcd preceptor, Kidambi Appullar, and that he has faithfully presented them in this treatises.