1. Swami Desika's Rahasya Traya Sara :

ADHIKARA 14 : SVANISHTA ABHIGNANA ADHIKARA
(Characteristics of behaviour of a Prapanna which show that he has developed the proper state of mind required of a Prapanna)

The following traits of behaviour would reveal that a Prapanna has attained proper stage of evolution of mind and the following nishtas (Codes of conduct) Viz., (i) Svarupa Nishta ( self surrender), (ii) Upaya Nishta ( surrendering the means ) and (iii) Purusharta Nishta ( surrendering the fruits of surrender) would serve as a barometer to measure the stage of such evolution:

(1 ) SVARUPA NISHTA:
(a) He will not feel hurt when others hurl insults on him, being aware that the soul can never be insulted
(b) He will feel compassionate towards those insulting him for only they would incur sin by insulting a Prapanna.
(c) He will feel thankful towards those accusing him because they make him aware of a possible defect in him for rectifying which they had given him an opportunity.
(d) He will not harbor any ill will against those insulting him being convinced that it is divine will that is instrumental for such accusations in a process of testing his courage to face insults with equanimity.
(e) He will feel happy that his sins get removed by being exposed to insults (merited or otherwise) and by exposure of his defects. In practical termsIf  someone insults, you say "I think you are perhaps correct" If someone calls you a fool, you say "I have that doubt myself" If someone besmears you, you think you have gained an experience If you think nothing is in your hands, you will have no grief or misery

SRI ANDAL has provided in her TIRUPPAVAI an excellent example of this attitude. When her mates accused her , she answered "Maybe, I am at fault"- "Nanethan Ayiduga"6

This is considered to be the essential index of a true Vaishnava ( Vaishnava lakshanam)

NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is a Vaishnava?" ( devotee of Vishnu) and this poem is said to have influenced Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the following as the traits of a Vaishnava:7

(i) One who feels sympathetic on seeing the sufferings of others and rushes to alleviate their sufferings and does not feel proud for doing this.
(ii) One who respects all living beings alike, and does not engage himself in slandering through mind, word or deed
(iii) One who has no illwill towards others and regards all womenfolk (other than his wife) as Mother (i.e) without lust., one who does not indulge in falsehood, one who does not covet others' belongings
(iv) One who has banished with a determination Kama and Krodha (desire and anger) from his mind.
(v) One who has totally dedicated himself to the service of the Lord and humanity- because such service is the true hallmark of a Vaishnava.

(2) UPAYA NISHTA
(a) He is convinced that he is not subservient to any one other than Sri Narayana.
(b) He is prepared to welcome death as and when it comes-as an honored guest, knowing full well that on his death, he would reach up to the kingdom of God.
(c) He does not take recourse to any other means to achieve his goal in the firm faith that Lord Sri Narayana has already assured to respond to his prayers and will protect him under all circumstances.
(d) He is free from all worries knowing that Lord Sri Narayana would destroy all that is harmful and grant all that is beneficial to his spiritual upliftment ( not necessarily what he desires, which might turn out to be harmful ultimately)

(3) PURUSHARTHA NISHTA
(a) Being immersed in his dedication to the Lord, he no more seeks physical or material comforts or nourishment, in the conviction that everything happens as per the will of God.
(b) If any physical or material comforts come his way (through Dharmic ways, of course) he does not shun them, knowing that it is one of the ways to get rid of his Punya karmas because they also constitute impediments on his path to Moksha
(c) He views both joy and sorrow alike submitting himself to both with equanimity, knowing that both pleasure and pain visit him as ordained by the Lord.
(d) He feels intensity of devotion like that of 'Parama Bhakti" when he cannot brook any further delay in achieving communion with the Lord

When one acquires the mental caliber as aforesaid, there can be no fear other than Bhagavata Apachara and Acharya Apachara (disrespect to devotees and preceptor) which in any case, he would not indulge in.

In short, a true Vaishnava is a true gentleman and answers to the description of a 'TRUE GENTLEMAN' given by CARDINAL NEWMAN in these words:8

"The true gentleman carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; all clashing of opinion , or collision of feeling, all restraint or suspicion; or gloom or resentment. His great concern being to make everyone at their ease and at home. He has his eyes on all his company. HE IS TENDER TOWARDS THE BASHFUL, GENTLE TOWARDS THE DISTANT, AND MERCIFUL TOWARDS THE ABSURD. He can recollect to whom he is speaking. He guards against unseasonable allusions, or topics which may irritate. He is seldom prominent in conversation and never wearisome. He makes light of favors and SEEMS TO BE RECEIVING WHEN HE IS CONFERRING. He never speaks of himself except when compelled, never defends himself by a mere retort. He has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil which he dare not say out. From a long sighted prudence, he observes the maxim of the ancient sage that we should EVER CONDUCT OURSELVES TOWARDS OUR ENEMY AS IF HE WERE ONE DAY TO BE OUR FRIEND.

He has too much good sense to be affronted at insults; he is too well employed to remember injuries and too indolent to bear malice. He is patient, forbearing and resigned on philosophical principles

HE SUBMITS TO PAIN BECAUSE IT IS INEVITABLE, TO BEREAVEMENT BECAUSE IT IS IRREPAIRABLE AND TO DEATH BECAUSE IT IS HIS DESTINY.

If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy to better though less educated minds.

He may be right or wrong in his opinions but he is too clear headed to be unjust, he is as simple as he is forcible and as brief as he is decisive"

( To be continued)

2. FROM CHAPTER 3 OF " HINDUISM REDISCOVERED "

SOURCES OF KNOWLEDGE

SECTION 1 : VARIOUS SOURCES OF KNOWLEDGE
How do we derive knowledge of anything? Hinduism answers : We acquire knowledge of things and concepts from:

1. PRATYAKSHAM:    Direct Experience
2. AINDRIYAKAM:     Sense Perceptions
3.  ANUMAN AM        Inference or Logic 
4. UPAMA NAM          Analogy
5. PRAMANAM:          Authority and
6. AMPRADAYAM: Tradition or Convention

1.1. PRATYAKSHAM
Those which we can understand by direct experience; By means of observance of events a correlation of cause and effect could be recognized thereby deriving a knowledge that a stated action experienced leads to a stated result which also can be confirmed. This is wrought with too many imponderables. The experience itself may be real or may be what we imagine it to be so; the observation may be blurred by preconceived notions and prejudices formed in subconscious layers of mind based on past experiences and observations which themselves might have been faulty and unreliable. The correlation of cause and effect may be due to a chance occurrence and may not be directly connected within the purview and competence of our limited powers of recognition. And, therefore, the knowledge so derived may also be dubious as not to constitute `real knowledge' at all.

1.2. AINDRIYAKAM
Those recognized by the five sense organs (Gnanendriyas) and the five motor organs (karmendriyas) are called `Aindriyakam' organic perceptions. The sense organs are the Eye, the Ear, the Nose, the Mouth and the Skin. The Motor organs are the tongue, the hand, the leg, the anus and the organs of reproduction. We experience through these organs. Not all the perceptions through these organs can be said to send the correct signals to the brain. Sometimes, perception may get distorted or vitiated either by a defect in the system or by external circumstances (e.g.). A person having jaundice will see everything colored; a person with cataract may not be able to identify an object or might see a multiplicity of objects where there may be just one. Due to similarity in appearance, a rope may be mistaken for a snake or a diamond may acquire the color of a flower placed near it; one might experience fanciful things in a dream or a Quasi dream or in a day dreaming state, or due to an aberration may actually suffer from `digbrama' (not knowing directions) or illusions, delusions, apparitions, hallucinations and the like. Perception can be truthful only when it is not affected by any of the above detractors. Both `Pratyaksham' and `Aindriyakam' suffer from the same kinds of infirmities and get vitiated and distort perceptions. Thus, they constitute a dubious source of knowledge.

1.3. ANUMANAM
By understanding a thing, we logically infer something else although not directly experienced by the senses (e.g.) when we see smoke, we infer that there is fire.  Anumana' presupposes the following :
a. Pratigna:       Proposal of a cause
b. Hetu:          Assumption of a cause
c. Upanaya:     Leading to a correlation
d. Udarana: Reason for guessing determined
e. Niyamana: Conclusions arrived at

This is a long drawn out process full of pitfalls and imponderables which could vitiate the conclusions (eg). There can be smoke without there being fire. When water is sprinkled on a red hot iron bar, it may give out smoke even though there is no actual fire but may be in a subsumed form.

1.4. UPAMANAM
Or `Analogy' is a close associate of `Anumana' or Inference because it provides the basis and background reason for the inference. `Upamana' recalls characteristics in objects seen, heard, smelled, spoken or felt of similar objects that are -
a. Synonymous
b. Antonymous
c. Cause and Effect
d. As part to a Whole
e. As part to a part
f As to purpose
g. As action to Object
h. As object to Action
i. As to association with place
j As to association with Sequence
k. As to association with Time
l. As to degree
m. As to measurement of Occurrence
n. As to Semantics
o. As to even non semantic resemblance thus enabling conclusions to be made. The process of observation in the first place and that of recognition in much greater measure suffer from the same infirmities as in perception vitiating the veracity of both the `Upamana' itself and the `Anumana' that follows.

1.5. PRAMANAM (Authority)
It is also called `Sabda' which means `sound' - Not any sound, but the expressions of `Apthas' (ie) those who could be trusted to tell the truth. When someone says that he has seen Australia, we believe because that person is trustworthy, close to us, has actually seen in reality and could relate his experience truthfully. Our sages and seers like Valmiki and Vyasa have time and again tested the veracity of the Vedas and Sastras ( scriptures) by direct experience and confirmed the authority of what they have experienced. In so expounding, they had no ulterior motives, nothing to gain for themselves except for the satisfaction of sharing their experiences with the rest of mankind and for the benefit of mankind. And, therefore, for whatever cannot be perceived by direct experience or whatever cannot be inferred, We have to turn to `Sabdapramana' ( authority of Sound) contained in the Vedas and the scriptures supplementing them

These mystics are those who had extraordinary experience in a conscious way the rhapsody of being enveloped by and absorbed into the divine mystery.  As VAN BUITENEN puts it - "Whereas for us, to put it briefly knowledge is something to be discovered for the Indian, knowledge is so be recovered"1  HUSTON SMITH confirms -  "India owes the deeply religious character of its civilization to the divine revelation that was received at the dawn of the ages by inspired wise men endowed with supernatural intuition, the `Rishis' who transcribed this revelation into the Vedas or holy scriptures. It is a rare occurrence in the history of mankind to find such a continuity underlying the development of civilizations"2.

It may be questioned how `Sabda' or sound could have such an effect?
( i.) Let us suppose an audience deeply absorbed in a captivating performance, music, dance or whatever. Suddenly, someone screams `snake'. What happens? The audience run helter skelter on hearing the mere sound of `snake' though most of them would not have seen one.
( ii ) Or someone mentioning some dirty, disgusting thing when you are about to enjoy a delicious treat placed in front of you. How repelled you become, how you develop nausea and total dislike of the food (for no fault of the food or your taste buds) merely on hearing the dreaded `sound'.
( iiii ) Or, take the case of a school teacher whom his boss on his rounds admonished as babbling words and enjoined him to teach by example. The teacher did not reply. But, he asked one of his pupils to get up and beat the boss. The boss got very angry at the behavior of the teacher and demanded an explanation. The teacher explained why though he was not actually hit the boss got angry on the possibility of getting hurt solely based on the mere `spoken word' of the teacher to the pupil, thus demonstrating the power of the `uttered word'.
(iv.) Or this - Mother is a certainty, father is only a hearsay. One comes to know of one's father through one's mother who points to a person as the father of the child. This is one more example of the power of the `spoken word' of a `trustworthy person'.
( v.) Research has proved that soul stirring, sublimating music can cure diseases, (eg) the Raga Bhairavi curing cancer, help in the growth of plants while debasing music like Rock music or metallic music or MTV can injure health on the physical and psychological planes - one more instance of the effect of `sound'.

"The prehistoric period is not an entirely unchartered landscape. India was a land whose oral tradition flourished with an astounding persistence and exactitude. Thus, when we speak of the hymns of the RIG VEDA as the oldest literature, not only in India but in any Aryan language and ascribe them to the second millennium BC, we are thinking of the hymns transmitted by word of mouth and not written down - as the word `literature' implies unknown until centuries later"- 3.

Vedas are in the form of sounds expressed and pronounced in a particular manner constituting `NADHABRAHMAM' ( Lord in the form of sound of music ) with profound effect on man's mind and matter.
As HARPER observes in 'Dictionary of Hinduism' - "In India, sound has been from ancient times the subject of intense study. A pure tone was considered not only to free the sacrifice from evil influences but also to purify the sacrificer."4 Sound was distinguished as -

i. `Shot' - An obviously existent but imperceptible sound.'Sphota' means boil which when it bursts, gives out a sound
ii.`Nadha'- Discernable only for the seer and the sage
iii.`Anahata' That which can only be thought of but not articulated
iv.`Ahata'     Any sound that becomes audible

Modern scientific research shows that of all faculties a foetus develops in the womb, the first one relates to the faculty of hearing. This was recognized long back by our ancestors who narrated the story of how PRAHLADA `heard' the advice of Sri NARADA even while he was an infant in his mother's womb which made him stand like a rock in his steadfastness of Bhakti to Lord NARAYANA against the tortures he was subjected to by his father, HIRANYAKASIPU.

Incidentally, and perhaps because of this - of all the external sense organs, the `ear' is considered so sacred that the sacred thread is wound over the `ear' before easing oneself.

1.6 "SAMPRADAYAM"
`Tradition' or `Convention'"Samprada" means 'to give, to grant ,to bestow, to confer'

Though `Sabdapramanam' outlines the dos and don'ts through scriptures, doubts might still arise as to what is right in any given circumstance. The wordings of scriptures being in the form of aphorisms might lend themselves to varied interpretations. And, herein enters what we call `Anushtanam' or `Sishtacharam' -( the traditional code of conduct practiced by the great teachers) trained in self-discipline. When in doubt these Gurus and Acharyas will definitely extend their helping hand to advise us on the right course of action in tune with the true tenor, spirit and contemplation of the scriptural dicta. That is why the importance of a spiritual master is so much emphasized in the Hindu philosophical domain. By following their advice and precedents a pattern of conventions emerges for educating the uninitiated. These conventions are sometimes considered even more valid than the aphorisms because more than the `written law' the traditions established make us ` LEARN THE SCRIPTURES THE EASY WAY' for regulating our conduct even in our day-to-day activities. Thus Sishtacharam represents a very valuable source of knowledge along with Pramanam
( To continue)