VANDE GURUPARAMPARAM!
INTRODUCTION
Article and Art by Smt. Malathi Balaji
Our VishiShTAdvaita ShreevaishNava SiddhAntam was first propounded by BhagavAn Shreeman NArAyANa. He is the supreme Lord of the entire universe and has ShreevaikunTham or Paramapadam as His permanent abode. Shreeman nArAyaNa expounded the vishiShTAdvaita philosophy to His consort shreedEvi (pirATTi). PirATTi then instructed this knowledge to Lord VishwaksEna. VishvaksEna passed it on to NammAzhvAr. NammAzhvAr then taught the same to Shree NAthamuni. Likewise, our vaishNava siddhAntam was preserved, practised, and transmitted to us through successive sadAchAryas through one-to-one mentorship, up to our immediate AchArya. This uninterrupted lineage of AchAryas is called GURU PARAMPARA or ACHARYA PARAMPARA. When teachings are passed down authentically and accurately through successive generations of AchAryas and shishyas, the integrity and continuity of our rich tradition is maintained, making it an “avichChinna guruparamparA” अविच्छिन्न गुरु परम्परा (unbroken lineage of preceptors).
SwAmi KUrattAzhvAn glorifies our guruparamparA with a mangalAcharaNam:
अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् ॥
lakshmeenAtha samArambhAm nAtha yAmuna madhyamAm|
asmadAchArya paryantAm vandE guruparamparAm||
I worship the Guru ParamparA which starts with Shreeman nArAyaNa (Lord nArAyaNa along with the inseparable ShreedEvi), has nAthamuni and yAmunAchArya in the middle, and extends up to my immediate AchArya.
SwAmi ParAshara BhaTTar’s KriyA deepa:, Shlokam 2:
यत्पादभक्तिर्वैकुण्ठपदप्रास्यधिरोहिणी ॥
poorvAchAryAn namastOmairarchayedbhaktibhAvitai: |
yatpAdabhaktirvaikuNThapadaprAsyadhirohiNee ||
PoorvAchAryas are to be worshipped with bhakti-filled prostrations at their feet. That will become a ladder for us to ascend VaikunTha.
SwAmi dEsikan salutes the illustrious lineage of vaishNava AchAryas starting from his immediate AchArya upto Shreeman NArAyaNa (the prathamAchArya) in his Desika Prabandham titled “adhikAra sangraham”.
என்னுயிர் தந்தளித்தவரை சரணம்புக்கு யானடைவேன் அவர்குருக்கள் நிரைவணங்கி பின்னருளால் பெரும்பூதூர் வந்தவள்ளல் பெரியநம்பி ஆளவந்தார் மணக்கால்நம்பி நன்னெறியை அவர்க்குரைத்த உய்யக்கொண்டார் நாதமுனி சடகோபன் சேனைநாதன் இன்னமுதத் திருமகள் என்றிவரை முன்னிட்டு எம்பெருமான் திருவடிகள் அடைகின்றேனே.
en uyir tandaLittavarai sharaNambukku yAnaDaiveEn avargurukkaL niraivaNangi, pinnaruLAl perumbUdUr vandavaLLal, periyanambi, ALavandAr, manakkAlnambi, nanneRiyai avarkkuraitta uyyakkoNDAr, nAthamuni, saDakOpan, sEnainAthan, innamuda tirumagaL enRivarai munniTTu emperumAn tiruvaDigaL aDaiginREnE.
Paying my humble obeisances to my immediate AchArya (who initiated me into samAshrayaNam and bharaNyAsam), and to all his preceptors in ascending order, then to the auspicious and compassionate shreeperumbUdUr swAmi ramAnuja, periya-nambi, ALavandAr, manakkAlnambi, uyyakoNDAr who taught him the vaishNava sampradAyam, nAthamuni, shaThakOpan (nammAzhvAr), vishvaksEna (sEnainAthan), and seeking the recommendation of our utterly sweet and divine mother mahAlakshmee, I attain the lotus feet of our foremost AchArya shreeman nArAyaNa.
SwAmi Desika emphasises the importance of Guru in his GuruparamparA sAram:
वृणीमहे च तत्राद्यौ दम्पती जगतां पती ॥
gurubhyastadgurubhyashcha namovAkamadhImahE |
vRuNImahE cha tatrAdyau dampatee jagatAM patee ||
We utter the salutatory word “नम: nama:” unto our AchArya, their AchAryas, and up to the supreme Lord who is the principal AchArya. The divine couple MahAlakshmi and NArAyaNa, the masters of the universe, are our prApya (goal) and prApaka (means to attain the goal).
THE MAIN PRINCIPLES OF VISHISHTADVAIT/VAISHNAVISM
VishNu who has for his body all the sentient (chit) and non-sentient (achit) beings, is the immanent self (antarAtmA) of everything. He is ever associated with Goddess ShreedEvi. He is the ocean of unblemished and unlimited bliss. The Lord is possessed of a host of auspicious qualities. He is the principal cause of creation and redemption of the universe. He is the highest goal for souls bonded endlessly to this material universe. He can be attained by bhakti yOga or prapatti yOga, prapatti (surrender) being the easiest means. Once the soul reaches vaikuNTham, the permanent abode of Shreeman NArAyaNa, it never returns to samsAra.
The benevolent Guru who enlightens us on the above principles and clarifies all our doubts is our sampradAya AchArya. He is learned enough to teach vEdas and vEdArthams, and write authoritative commentaries on vEdas, smRitis, purANas, itihAsas, Agamas and shreesUktis of sAdhvAchAra-s.
अन्धकारनिरॊधित्वात् "गुरु:" इति अभिधीयते॥
'gu' shabda: tu andhakArAkhyO 'ru' shabda: tat nirOdhaka:
andhakAra nirOdhitvAt "guru:" iti abhidheeyate ||
The letter “gu” means darkness that is ignorance. The letter “ru” means to illuminate. The one who removes ignorance by enlightening the shishya with divine knowledge is revered as a “GURU”.
AchArya is equal to God (आचार्य दॆवो भव AchArya dEvO bhava|). Madhurakavi AzhvAr revered his guru NammAzhvAr as God and declared in kaNNinun sirutAmbu 2 – “தேவு மற்றறியேன் குருகூர் நம்பி, பாவின் இன் இசை பாடித் திரிவனே - dEvu maRRaRiyEn kurugUr nambi, pAvin inniSai pADi tirivanE” - I don’t know any other God. I shall wander singing my Guru’s divyaprabandhams in sweet tunes.
QUALITIES OF AN ACHARYA
स्वयमप्याचरेदस्तु स आचार्यः इति स्मृतः ॥
AchinOti cha shAstrArtham AchArE sthApayatyati |
svayamapyAcharEdastu sa AchArya: iti smRuta: ||
One who accumulates knowledge of the shAstras, works relentlessly to establish them, and follows the AchAra-s himself is called as AchArya.
AchArya is righteous and establishes righteousness around Him. The guru initiates the devotee with panchasamskAram, teaches him the rahasya mantras that would grant him mOksha, watches the progress of the disciple and out of compassion, forgives and corrects him when he drifts away from his duty and devotion. To such an AchArya, the shiShya surrenders with utmost humility and requests him to conduct the ceremony of “prapatti or “bharaNyAsam” in which the disciple surrenders to Shreeman nArAyaNa, giving up his ego and all other means to attain mOksha. Such a shishya who adopts “prapatti” as the means to mOksha is referred by the name “prapanna”, “sharaNAgata”. The contribution of Guru in our life is immeasurable, indescribable, and unreturnable.
SwAmi dEsikan sums up the characteristics of a sadAchArya in NyAsa Vimshati 1:
सत्त्वस्थं सत्यवाचं समयनियतया साधुवृत्त्या समेतम् ।
डम्भासूयादिमुक्तं जितविषयगणं दीर्घबन्धुं दयालुं
स्खालित्ये शासितारं स्वपरहितपरं देशिकं भूष्णुरीप्सेत् ॥
siddhaM satsaMpradAyE sthiradhiyamanaghaM shrotriyaM brahmaniShThaM
sattvasthaM satyavAchaM samayaniyatayA sAdhuvRuttyA sametam | DambhAsUyAdimuktaM jitaviShayagaNaM deerghabandhuM dayAluM sKAlityE shAsitAraM svaparahitaparaM deshikaM bhUShNureepsEt ||
The fourteen guNas of a sadAchArya are:
1. siddha: sampradAyE - Deep rooted in tradition
2. sthira dhee: Firm knowledge
3. anagha: Free from blemish
4. shrOtriya: Well versed in vEdas
5. brahmaniShTha: - Mind seated in Brahman
6. sattvastha: - Fixed in the mode of goodness
7. satyavAk – Truthful speech
8. samaya niyatA sAdhu vRuttyA samEta: - Follows rules prescribed by noble gurus from time to time
9. Dambha asUyAdi mukta: - Free from pride, jealousy, etc.
10. jita viShayi gaNa: - Controller of all senses
11. deerghabandhu: - A friend forever
12. dayAlu: - Compassionate
13. skhAlityE shAsitA – Guides and corrects shishyas
14. sva para hita para: - Ensures welfare of his self and his shishyas.
AchArya or Guru is also referred by the term “dEshika”:
करुणामय रूपत्वात् उच्यतॆ दॆशिकॊ बुधै: ॥
dEvAnugrahadAyitvAt shiShyAnugraha kAraNAt |
karuNAmaya rUpatvAt uchyatE dEshikO budhai: ||
dEshika (दॆशिक) – This revered title is composed of three elements:
• dE (दॆ) – representing the grace of God (dEva)
• shi (शि) – showering such divine grace to a disciple (shishya – shi शि))
• ka (क) – having abundant compassion (karuNA – ka क),
Thus, one who has receives the grace of God, selflessly transmits it to his disciples, and has boundless compassion is honored by the wise with the title "dEshika”.
ACHARYA SAMBANDHAM – ASSOCIATION OF AN ACHARYA
The association of an Acharya (AchArya Sambandham) is quintessential to attain liberation.
आचार्यवत्तया मुक्तौ तस्मादाचार्यवान् भवेत् ॥
pApiShTha: kShatrabandhushcha puNDareekashcha puNyakRut |
AchAryavattayA muktau tasmAdAchAryavAn bhavEt ||
(JAYAKHYA SAMHITA 1.63)
Kshatrabandhu was the worst sinner (pApiShTha:) and in contrast, puNDareeka was full of virtuous deeds (puNyakRut). Both of them had to wait until they were graced by a Guru. Kshatrabandhu met a group of seven sages in the end of his life and learnt gOvinda nAma from them after which he was liberated. PuNDareeka also was emancipated only after he met Sage nArada and learnt the ashTAkshara mantram from him.
ACHARYA KATAKSHAM – The grace of the AchArya
न तत्तिसृभिरष्टाभि: सहस्रॆणापि कर्हिचित्॥
ekayaiva gurOrdRuShTyA dvAbhyAM vApi labhEta yat |
na tattisRubhiraShTAbhi: sahasrENApi karhichit||
(SHUBHASHITA NEEVI 8.10)
The merits obtained from one or two glances of the Guru cannot be obtained even from a glance of the three eyed Shiva, the glance of the eight eyed BrahmA, or the glance of the thousand eyed Indra or BhagavAn.
AchArya-sambandha bhAgyam: It is not easy to get a sadAchArya. If we have AchArya sambandham, it is a great and rare fortune. Six factors (hEtu shaDgam) work together to bestow us with an AchArya.
विष्णो: कटाक्षमद्वॆषं आभिमुख्यम् च सात्त्विकै: ।
संभाषनं षडॆतानि ह्याचार्यप्राप्तिहॆतव: ॥
eeshwarasya cha sauhArdaM yadRuchChA sukRutaM tathA |
viShNo: kaTAkShamadvEShaM Abhimukhyam cha sAttvikai: |
saMbhAShanaM ShaDEtaani hyAchAryaprAptihEtava: ||
1. The kind heart of ParamAtmA.
2. Some good deed done by the devotee.
3. The compassionate glance of Lord ViShNu.
4. Having no hatred towards the Lord.
5. Approaching the Lord.
6. Conversation with sAttvik people – satsangam.
ACHARYA PARAMPARA ANUSANDHANAM
AchAryas acquired with such a rare combination of the above-mentioned blessings, should always be revered with gratitude and devotion. One should know the whole lineage of his AchAryas and learn about their life history (AchArya Charitrams) to get inspiration and practical guidance for one’s own spiritual journey (स च आचार्य वंशॊ ज्ञॆय: | sa cha AchArya vamshO ngyEya: |). One should lovingly repeat his Guru’s holy names, prostrate, praise, worship and delight his Guru (ध्यायॆत् जपॆत् नमेत् भक्त्या भजॆदभ्यर्चयॆत् मुदा dhyAyEt japEt namEt bhaktyA bhajEt api archayEt mudA). One should meditate upon the lotus feet of his Guru (गुरु पदाम्बुजं ध्यायॆत् guru padAmbujam dhyAyEt).
अप्रकाश प्रकाशाभ्याम् हीयॆतॆ संपदायुशी॥
gurum prakAshayet dheemAn mantram yatnEna gopayEt |
aprakAsha prakAshAbhyAm heeyEtE sampadAyushee||
It is the primary duty of a devotee to glorify his AchArya and keep secret the mantra taught to him. If he does the opposite, his wealth and longevity will decline.
KrishNa says in BG 4.34
upadekShyanti te ngyAnaM ngyAninastattvadarshina: ||
We should learn the supreme truth by prostrating Him (praNipAtEna), inquiring with reverence (pariprashnEna), and serving (sevayA) at the feet of a Guru. (BG 4.34)
BhagavAn who possesses all auspicious qualities is the ParamAchAryA who originally taught the supreme truth to us out of compassion. Hence AchArya ParamaparA anushandhAnam must be fulfilled up to Shreeman nArAyaNa, who is referred as the foremost preceptor or prathamAchArya. Whenever bhagavAn feels that the chain of divine knowledge is broken and is not being passed down to the newer generations, He, with His divine will, incarnates as AzhvArs or AchArya Purushas to re-instate the VaishNava SiddhAntam and redeem the world. Lord Achyuta fulfils this wish by entering those who are already born (अनुप्रविश्य कुरुतॆ यत् समीहितं अच्युत: anupravishya kurutE yat sameehitam achyuta:).
AchArya’s tiruvaDis (divine feet) are the sole refuge for people yearning to attain the supreme Lord. The AchArya plays a pivotal role in upliftment of the jeevAtma (AtmOjjeevanam). Gratitude towards such AchAryan must not stop with him alone but extend to all his relatives as well. One should reverence the AchArya and his family members.
SwAmi NammAzhvAr, the head of all AzhvArs, echoes this sentiment in his divya prabandham TiruvAymozhi 9.7, in the voice of a woman yearning to see her beloved Lord KrishNa.
செங்கால மடநாராய்!* திருமூழிக்களத்து உறையும்*
கொங்குஆர் பூந்துழாய்முடி* எம்குடக்கூத்தர்க்கு என்தூதாய்*
நும்கால்கள் என்தலைமேல்* கெழுமீரோ நுமரோடே.
engAnal agamkazhivAy irai tErnduingu inidamarum
senkAla maDa nArAy! tirumUzhikkaLattuRaiyum
kongAr pUntuzhAy muDi enkuDakkUttarkken tUdAy
numkAlgaL en talai mEl kezhumeerO numarODE.
The crane bird in this pAsuram indirectly refers to AchAryas, the messengers of God who possess the power to take us to the divine feet of bhagavAn. That is the reason we hear the words “AchAryan tiruvaDi aDaindAr” when a prapanna leaves the mortal world. In the above pAsuram, NammAzhvAr who dons the role of a women called ParAnkusha nAyaki says: “Oh red-legged gentle cranes standing with ease in search of prey on the salty shores of our gardens! The Lord who does nityavAsam in tirumUzhikalam divyadEsam wears the mesmerising, honey-laden tulasee wreath on His crown. He is KrishNa, the one who dances with pots. If you go as my messenger to Him and come back, please place your divine feet and your relatives’ feet on my head. This shows that even associating with devotees of Lord KrishNa is a paramabhAgyam.
Let us conclude this introduction to the series on GURUPARAMPARA with AchArya Shree NaDAdUr ammAL’s verses from Guru upAsana paddhati of Prapanna PArijAtam.
गुरुरेव परा विद्या गुरुरेव परायणम् ||
गुरुरेव पर: काम: गुरुरेव परागति: ||
gururEva paraM brahma gururEva paraM dhanaM |
gururEva parA vidyA gururEva parAyaNam ||
gururEva para: kAma: gururEva parAgati: ||
Guru alone is the supreme Brahman. Guru alone is the supreme wealth. Guru alone is the supreme knowledge. Guru alone is the one to be worshipped. Guru alone is the highest desire and Guru alone is the highest goal.
अर्चनीयस्य वन्द्यश्च कीर्तनीयश्च सर्वदा॥
yasmAt-tad-upadEShTA asau tasmAdgurutarO guru:|
archaneeyasya vandyashcha keertaneeyashcha sarvadA||
Because He instructs about the “Brahman”, He is the best of all gurus. He should always be worshipped, revered, and praised.
नृदॆहमाद्यम् प्रतिलभ्य दुर्लभं प्लवं सुकल्पं गुरुकर्णधारं ।
karNadhAramatO dEhee guruNA saMskRutiM tarEt
nRudEhamAdyam pratilabhya durlabhaM plavaM sukalpaM gurukarNadhAraM |
This human body is a rarely obtained boat captained by a helmsman called Guru (karNadhAra – boat captain). The soul can swim across the ocean of bodily existence only with the help of the Guru.
|| VandE Guru ParamparAm ||
