1. FROM RAHASYA TRAYA SARA

ADHIKARA 30 : ACHARYA KRITYA ADHIKARA
(The duties of an Acharya)

The three great Mantras and their significance can be appreciated only by those initiated by tradition into their secrets. THE DELIGHTFUL TASTE OF THE BREAST MILK OF THE LIONESS CAN BE APPRECIATED ONLY BY HER OWN CUBS.

In the first place, the Acharya will himself master the hidden truths of the scriptures as taught by his Acharyas and by faithfully following the injunctions, acquire the quality of Sattva . He would then select the proper students by testing their sincerity and integrity and impart to them the traditional teachings. Students found wanting in these respects should not be admitted for instruction into these truths. Otherwise, it will be like saying 'Anything is fish that comes to the net'.

The preceptor should avoid liars, eunuchs, misers, mentally perverse, conceited., those who delight in tormenting others, those who indulge in vilifying others, those that engage in vain arguments (Vitandavada), atheists (Nastikas), those who heckle for the sake of embarrassing demanding reasons for everything (Hytukas), those whose views are distorted (Kudhrishti), prattlers (Jalpa), who misinterpret (Kuyukta), heretics (Pashandis), and hypocrites who pose to be virtuous but in reality are vile.

Lord Krishna, the Prathama Acharya " prohibits transmission of these secrets to those who do not perform their dharmic duties, those who do not have faith in God, those who are not sincere and eager to learn and most importantly those who bear ill will or jealousy towards God and therefore intolerant."9

He proceeds to advise as to whom these secrets can be revealed and the benefits accruing from such revelation.

"These secrets can be revealed only to those devoted to me. Anyone who reveals to such deserving persons would notice an unfoldment of his own devotion into the state of Parabhakti and finally secure myself as his reward" 10

"Even among those who possess positive qualities as discerned by the preceptor by means of appropriate tests, cannot be told unless the would be student formally petitions to him -in the manner of Arjuna pleading before the Lord 11

Some students who may not have the requisite caliber to assimilate but are nevertheless sincere in reforming themselves may be instructed the broad outlines of Tattva, Hita and Uttarakritya without going deeper into the esoteric meanings enshrined in the great truths.

Tattva: Jeevatma is a permanent sentient entity as different from the body that is perishable. Again, Jeevatma is different from Paramatma who is its SESHI and its ONLY protector. This is Tattva.

Hita: This Jeevatma remains submerged from beginning-less time in the ocean of Samsara. Only by a stroke of luck it could come across an Acharya who would instruct the Dvaya Mantra and initiate into Prapatti. This is Hita.

Uttara Kritya: The Jeevatma should have total and unconditional faith that having been recommended by the Acharya, the Lord would most certainly grant Moksha and will under no circumstances forsake the surrendered soul and it should in the post-prapatti period, till the end of the current life do service to Bhagavan, Bhagavatas and Acharyas. This is Uttara kritya.

These truths have been handed down to successive generations from Sri Ramanuja to Pranathartihara (a.k.a.Kidambi Achan, Madaippalli Achan) and then to his son, Kidambi Ramanujacharya and his son Kidambi Rangarajachariyar and to his son Kidambi Appullar (a.k.a. Vadihamsa Ambuvaha chariyar). This Appullar was the maternal uncle of Swami Sri Vedanta Desika from whom he learnt them. As directed by Lord Hayagriva himself, Swami Desika acted as his scribe in incorporating them in the Rahasya Traya Sara. Thus, the great Mantra has been invested with divine sanction besides having glorious Guru Sishya Parampara. As such, the truths should be cherished like a great treasure and handed down only to worthy recipients.

ADHIKARA 31 : SISHYA KRITYA ADHIKARA
( DUTIES OF THE DISCIPLE )
As the Acharya has shown him the way to Tattva, Hita and Uttarakritya like showing to a poverty stricken person a treasure lying hidden under his own home which he had not known before, and that without any expectation of any reward- the disciple should be ever grateful to the Acharya. This gratitude is no return for favor received. In fact, the Sishya on his own free volition should offer his entire wealth, or half of it, or a quarter of it or whatever he can- again not in the attitude of returning any favor to the Acharya. The Upanishad commands that the disciple should show the same Bhakti towards his Acharya as he shows to the Lord himself:
"Yasya deve para bhaktih yatha deve tatha gurou".

Otherwise, he would be *like a blind man even when he has his eyes in tact*. All Sastras proclaim that for the Acharya who has shown the way to Moksha. there is nothing that can be deemed adequate recompense. Any offer made to the Acharya can only be a token of gratitude and never be any return.

The truths learnt from the Acharya should not be revealed to undeserving persons just for the sake of money or in an open assembly consisting of both deserving and undeserving persons. Otherwise, it would be LIKE WATER KEPT IN A SKULL OR MILK PLACED IN A WATERPOT MADE OF DOG'S LEATHER thus becoming worthless due to the impurities of the containers.

If one indulges in imparting sacred knowledge to undeserving for the sake of material gain, it would be -
- LIKE EATING THE VOMIT, as it were or - LIKE A PROSTITUTE adorning herself for pleasing her clients or - LIKE SANDAL PASTE ( CHANDAN) PREPARED FOR SALE or - LIKE A BAG OF POPCORN SCATTERED ON THE ROAD or - LIKE ENTRUSTING A GARLAND OF FLOWERS TO THE HANDS OF A MONKEY.

If the Sastras learnt are not utilized for the performance of dharmic duties, self purification or self improvement, such Sastras , however beautiful in diction and style would be LIKE THE CAWING OF THE CROW.

The disciple ( now turned preceptor) should-

1. Always remember and openly acknowledge his gratitude to the line of his preceptors through whom he had acquired the sacred knowledge.
2. Should not propagate the truths without first initiating the Sishya; otherwise, knowledge acquired through books or by eavesdropping expositions can only be in 'bits and pieces'. One who tries to learn stealthily would be - LIKE A THIEF ADORNING STOLEN ORNAMENTS ALWAYS APPREHENSIVE OF BEING APPREHENDED.
3. If one does not pay obeisance to his Guru before commencing his instructions, the meanings of the truths will be lost on his audience LIKE A CREEPER THAT IS MERELY WINDING AROUND A TREE WITHOUT HAVING ITS OWN ROOTS FIRMLY GROUNDED IN THE SOIL.
4. He should not twist the meanings conveyed to him by his teacher. Otherwise, he would be treated AS A TRAITOR.
5. It is equally wrong not to impart guidance to a deserving student.
6. Even if, by fortuitous circumstances, he stumbles upon new ways of expressing the truths, he should acknowledge that he is able to so express solely by the benign grace of his Acharya and never claim any originality for himself. Only if this is done, his rating in the minds of his own Sishyas will go up sensing the gratitude shown to the PRACHARYAS.(Guru's Gurus).

ADHIKARA 32 : NIGAMANA ADHIKARA
( THE SUMMING UP )

In this chapter, Swami Desika gives a wonderful synopsis of the contents of the earlier 31 chapters and concludes with the traditional PHALASRUTI ( the benefits accruing to the reader of the treatise.)

A person who goes through the treatise will know the correct path to be adopted for getting initiated into the three great Mantras by his beloved Acharyas. Having been so initiated, he will do the Prapatti and thereafter endeavor to lead a virtuous life and look forward to his journey to Paramapada., the supreme end of life.

HE NEED NOT PASS THROUGH THE PAINFUL PROCESS OF SAMSARA MUCH IN THE
WAY COTTON IS CLEANSED OF ITS SEEDS, COMBED, CARDED, BEFORE BEING SPUN
OR GO UP AND DOWN LIKE THE PITCHER WITH ITS NECK TIED WITH A ROPE FOR
LIFTING UP WATER FROM THE WELL.

HE NEED NOT PASS THROUGH THE DHUMADI MARGA ( THE SMOKY PATH) DECSRIBED
IN THE PANCHAGNI VIDYA IN THE 6TH CHAPTER OF CHANDOKYA UPANISHAD.

At the end of the current life itself, he would ascend to the kingdom of God through the path of Light (Archiradi Marga) , reach the feet of God and render all kinds of services suited to all places, at all times and in all circumstances and be forever blissful as prayed for.

Finally , Sri Desika winds up by saying that considering the lineage through which the truths have come down and considering the divine sanction for his treatise, he would be unaffected by both bouquets and brick-bats- because they rightfully belong to Lord Hayagriva, the motivating force in writing his work. It will be for him to deal with the believers and the non-believers as well. So far as he himself was concerned -

HE WOULD STAND LIKE A MANGO TREE WHICH WILL NOT FEEL AGGRIEVED WHEN A
CAMEL HABITUATED TO FEED ON BITTER MARGOSA LEAVES REJECTS THE MANGO
SPROUTS WHICH ARE RELISHED BY THE DAINTY QUAILS.

SECTION 4 : CONCLUSION:

In spite of going through the treatise, some lingering doubts may arise in the minds of genuine seekers.

Doubt 1 : What guarantee is there that a person performing Prapatti is sure to reach Moksha at the end of this life?

Answer : The Vedas, Sastras and the entire gamut of our scriptures proclaim this truth; The venerable Maharishis, Sages and Seers of ancient times have seconded this fact; The lineage of our Acharyas have confirmed in unambiguous terms the veracity of the claim. Nothing more will be needed to accept the proposition.

One is reminded of Bhattar's exposition of an imaginary conversation as between lord Ranganatha and a Jiva taking place at the time of the Lord emerging out of his ceremonial bath (Thirumanjana) Wearing a single wet yellow raiment and a solitary garland of Tulasi ( the holy basil) standing serenely before the shining lamp with wick soaked in pure ghee.- 12
Lord : You are mine.
Jeeva : No. I am mine.
Lord : How do you say that?
Jeeva : Where is the record in support of your claim?
Lord : My claim is based on Vedas.
Jeeva : Vedas are your making.
Lord : Then, on what basis you say that you are yours.
Jeeva : I have been believing this from the beginning-less time and on the strength of life experiences (Anubhava Vibhava) and this is verily the law.
Lord : But your claim has been objected.
Jeeva : By whom and when?
Lord : By Gita and other scriptures.
Jeeva: Gita is your word; Scriptures are your making. Tell me, have you any other witnesses to support the objections? Lord : Yes, the great Vyasa, Parasara and other great sires.
Jeeva : Lo! They are all prejudiced in your favor (Pakshapadi). Bhattar imagines that since no judge or jury could be spotted to settle the dispute, the only course open to the Lord was to appear in the attire he wore, stand serenely before the lamp and swear.

MAY BE, EVEN SUCH SWEARING WILL NOT BE BELIEVED THESE DAYS BUT IN BHATTAR'S PERIOD PEOPLE HAD ABSOLUTE FAITH WHEN SOMEONE SWORE TO THE TRUTH IN THE MANNER DESCRIBED.

EVEN SO, SRI SWAMI DESIKA IS PREPARED TO DISCUSS BOTH THE ALTERNATIVES OF THE PROPOSITION BEING TRUE OR FALSE.

HE SAYS THAT IF IT WERE TRUE AND IF YOU ARE DESIROUS OF SALVATION, YOU  GET WHAT YOU WANT; IF NOT TRUE, YOU DO NOT LOSE ANYTHING BY PERFORMING PRAPATTI. SO, IT IS A CASE OF 'ALL WIN AND NO LOSS' AND INVITES US TO HAVE A TRY.

Doubt 2: It is said that after doing Prapatti no sins should be committed. If committed they would accrue to the Acharya. As frail humans subject to Karma, we cannot avoid committing sins knowingly or unknowingly. And, to make the Acharya suffer on account of our faults would be unfair to him. Therefore, it is better to postpone Prapatti as far as possible and perform it at the end of this life when very little time will be left in our hands to commit any sins - thus 'Sparing the Acharya' from our misdemeanor.

Answer : The argument is indeed very clever, seeks to help in evading performance of Prapatti and impart a justification for escapism. It is true that Manu Dharma Sastra very clearly stipulates that 'The sins committed by his subjects accrue to the king; the king's sins accrue to his Purohit; the wife's sins accrue to the husband and the disciple's sins accrue to his preceptor'.13
The objection is obviously based on this. This is a general rule applicable to ordinary circumstances. The position of a Prapanna stands on a different footing. The Prapatti Sastra admits that as human beings exposed to the vagaries of life even a Prapanna might commit sins. But, in the first place a Prapanna will scrupulously avoid committing any sins whatsoever. Sins committed unknowingly WILL NOT have any effect. Sins committed knowingly can be expiated by repentance (Nirveda) or by atonement (Prayaschitta) or by undergoing minor sufferings by way of punishment ( if not atoned). Thus, such sins will not cling to the Prapanna himself and there is no question of their accruing to the Acharya as assumed. Therefore the Prapatti Sastras advise you to -

'SAVE YOUR OWN SOUL' AND ALSO 'SPARE THE ACHARYA' from being dragged
into the net of your sins by a ' TRANSFER ENTRY' as imagined by you.

Doubt 3: Some advance another specious excuse that in the background of modern day hectic activity and struggle for survival, one cannot be too meticulous about observing the age old stipulations of Dharmic duties like SALIGRAMA ARADHANA etc ; one cannot be too fastidious about avoiding prohibited foods like onions, garlic etc, or too fussy about partaking in 'socializing' involving as it does imbibing intoxicants.

Some wanting to appear more puritanic than the puritans extend it to such innocuous pastimes like viewing movies or TV shows or using baser materials like stainless steel in the place of Silver Poona articles etc.

Answer : Again, this is an escapist argument betraying an unwillingness to face facts and a flagrant turning away from the goal of Moksha.

LET IT BE UNDERSTOOD THAT THERE IS - NO COMPULSION FROM ANY QUARTERS THAT YOU SHOULD SEEK SALVATION;  NO CONDITION THAT YOU SHOULD STAY AWAY FROM SINS; NO RESTRICTION ON CONSUMING UNDESIRABLE FOODS; NO EMBARGO ON YOUR  SOCIALIZING - IF THESE PLEASE YOU AND SUIT YOUR PREDILICTIONS.

ALL THAT IS SOUGHT TO BE IMPRESSED IS THAT IF - AND THERE IS A BIG IF  THERE -  IF YOU DESIRE SALVATION (THE WHOLE TREATISE IS ONLY FOR SUCH A PERSON  AND SUCH A PERSON ONLY) THERE ARE WAYS TO GO ABOUT IT.

As already explained, if in any unavoidable circumstances, the Prapanna is unable to fulfill his Dharmic duties in the prescribed manner or is compelled to resort to non- dharmic practices such as eating unholy or remnant foods or drink, such situations will fall under the category of sins committed knowingly. As explained earlier, one should feel really repentant (NIRVEDA) or perform atonement (PRAAYASCHITTA) and beseech the Lord to excuse the indiscretion due to circumstances beyond one's control (individually and socially).

Viewing movies or TV is neither Dharmic nor Adharmic so long as it does not interfere with the observance of other Swadharmic duties prescribed in the Sastras. No doubt the Prapanna should earnestly endeavor to avoid getting into such situations in future.

Doubt 4. There are many passages even in our Sandyavandana, Tarpana etc., worshipping Pitrus and other deities like Vayu, Agni, Gayatri, Savitri, Saraswati, Brahma Deivatyam, Rudra Deivatyam etc., If only Narayana is to be worshipped , why do we worship these minor divinities?

Answer :
Firstly, these expressions have been drawn from the Vedas prescribing the daily recitations in which these deities are invoked as the embodiment of Sir Narayana who is their soul. When we mention their names, we are not worshipping them but their indwelling soul, the Paramatma, Sri Narayana.

Secondly, since these names are only common names they are applicable to them as well as to Sri Narayana indwelling in them. We are not actually worshipping them but only Sri Narayana.(e.g.) the word 'Agni' means 'One who leads'- 'Agre Nayati iti Agni' .Though it names Agni, it denotes Narayana who is the real one who actually leads even the deity of Agni. Thus, the ultimate meaning of any attributes or divinities actually refer to
Lord Narayana .

JUST LIKE WHEN WE GARLAND SOMEONE, WE DO NOT GARLAND THE SHIRT ON WHICH  IT IS WORN, NOR THE BODY OF THE PERSON WEARING IT BUT THE PERSON WITHIN, WHEN THE NAMES OF THESE DIVINITIES ARE UTTERED , THEY ARE  MEANT ACTUALLY TO REFER ULTIMATELY TO LORD NARAYANA ONLY.

WHAT IS ESSENTIAL FOR A PRAPANNA ARE JUST THE FOLLOWING AND IT SAYS IT  ALL.

1. SHOULD HAVE FIRM AND EXCLUSIVE FAITH IN SRI NARAYANA AS THE SOLE  SAVIOUR AND BESTOWER OF MOKSHA AND IN PRAPATTI AS THE SOLE MEANS TO  SECURE MOKSHA.

2. SHOULD SCRUPULOUSLY AVOID UNDER ANY CIRCUMSTANCES ANY DISRESPECT IN
MIND, WORD OR DEED TOWARDS BHAGAVAN, BHAGAVATAS AND ACHARYAS.

If the attitude is healthy, motivation ethical, intention honest and if the will is there to remain virtuous in the face of temptations, THERE ALWAYS IS A WAY TO REMAIN SO.

The constant effort towards evolution will come in naturally and one can palpably feel in one's own heart the progress of regeneration and a march to self improvement.

Nobody need be worried about not being able to achieve perfection to the level of their role-models because only 'practice makes for perfection'. Any attempts towards perfection will be a stepping stone to the success.

IF ONE DEVELOPS THIS FAITH AND THIS ATTITUDE, ALL ELSE WILL FALL IN  PLACE AUTOMATICALLY.

Nigamantha Maha Desikaya Namah

(Concluded)