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DESIKAMRUTHAM I:
"Humility of Swami Desika" - "Footwear declare his humility!"
Anbil Ramaswamy
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There are numerous examples, gleaned from his StOtras, to attest to
this single striking quality of humility. These have been serialized
under the title "Swami Desika's Naichya Anusantaanam and Saatvika
Ahamkaaram" (archived at http://groups.yahoo.com/group/bhakti-list
during September to November 1999) and published in "Sri Desika Seva"
Journal in India.

There are quite a few instances in his actual life-history revealing
with astounding effect, Swami's humility and magnanimity, To cite
only a couple of examples:

1. A FOOTWEAR INCIDENT: (FOOTWEAR OF BHAAGAVATAS)
Once when some jealous people wanted to humiliate him, hung a string
of footwear over the entrance door of his residence, Swami was quite
unruffled.

On the other hand, he gave out a beautiful verse:
Jnaanaavalanbakah kEchit kEchit karmavalamakah /
vayam tu Hari daasaanaam paadarakshaavalambakah //
meaning:
"Some depend on knowledge (Jnaana), some others on action (karma) but
we depend on the footwear of the servants of the Lord for salvation".

Those who came to humble him stood humbled!

2. ANOTHER FOOTWEAR INCIDENT: (FOOTWEAR OF BHAGAVAAN)

When Azhagiya MaNavaaLa Naayanaar (Brother of PiLLai LOkaachaarya)
offered to compose 1000 verses in one night, praising the feet of the
Lord and challenged Swami to compete, Swami agreed to do so not on
the feet of the Lord but on the footwear of the Lord.

The reason was that he was sure to defeat his challenger but he did
not wish to put him to shame in the eyes of BhAgavatAs who might
engage in an invidious comparison of the two works if they were to be
on the same subject!

Can there be a greater example of consideration for a fellow
Bhaagavata?

Though he commenced late, he poured out with bewildering rapidity an
epic 'Paaduka Sahasram' and completed it well before daybreak. The
1,000 verses of this epic is an example of literary excellence and
lofty thoughts - a wonderful masterpiece of how a single subject like
the sandals could be expressed in so many different ways and yet hold
up the imagination and interest of the audience!

And, his opponent could not compose more than 300 verses and accepted
defeat.

In the words of Dr. M. Narasimhachariar Swami, an eminent Scholar and
doyen of Tannachaarya Sampradaayam and Editor of English Nrisimha
Priya Journal:

" With his characteristic humility, the unassuming Desika put his
rival in a still more unenviable position by extemporizing the
following verse:

SootE Sukara yuvatih, Sutasatam ati durbhagam jhaTiti /
KariNi chiraaya SootE sakala-maheepala-lalitam kalabham//
meaning:
" A sow, i.e a she pig gives birth to a hundred, ugly young ones in a
trice whereas a cow i.e. female elephant gives birth to a stately
baby over a long period, which is fondled by the rulers of the land.

What a poet! What humility!"
What a magnanimous and charitable disposition in assuaging his
defeated rival to "feel at home", despite his failure!

Let us pray at the feet of this great Achaarya, to grant us at least
an iota of humility, if nothing else!




SRIMAD RAHASYA TRAYA SARAM?
?AN UPODHGATTAM TO UPODHGATAM? ? ?An Introduction to the Introduction?
Sri Sadagopan Iyengar Swami, Coimbatore
The Masterpiece
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Having paid elaborate eulogy to the illustrious line of Acharyas in ?Sri Guruparampara Saram?, Swami Desikan proceeds to the subject proper, viz., Rahasya traya SAram or the quintessence of the three esoteric mantras, which in turn form the soul of the entire body of Scripture, and constitute the lifeblood of our SriVaishnava Sampradaya.

The greatness of ?Srimad RahasyatrayaSaram? is immeasurable, for it is verily the Guide Book to Liberation. All concepts of the Sri VisishtAdavaita Sampradaya are elaborately explained in this work, which could be characterised as Swami Desikan?s magnum opus. The coverage is neither too elaborate, (which would result in repetition and loss of reader interest), nor too brief (which would entail essential points being left out), but just enough to deal comprehensively with the subject on hand.

Given the complex nature of the topic, Swami Desikan explains concepts with eminently appropriate illustrations, to facilitate comprehension. At the beginning of every chapter, there is a sloka and/or pasuram introducing the reader to the concepts to be covered in the chapter. Similarly, at the end of the Chapter too, Swami Desikan appends a pasuram or sloka, summarising the matter dealt with. The organisation of the Chapters too is graded and logical, leading the sishya from one topic to another with ease and coherence. Even subtle points from the Shastras are put forth in a facile fashion, so that the reader does not have to grope in the dark or skip incomprehensible portions.

One extremely significant feature of this work is that for every important point made, Sri Thooppul Pillai cites PramANAs or authentic sources of support from the Smriti, itihAsAs, PurANAs, Dharma Shastra, Divya Prabhandam and the works of PoorvAchAryAs, to buttress his arguments. He doesn?t quote Veda vakyas verbatim, as this would put the work beyond the reach of those ineligible to learn and recite the Vedas. He carefully refrains from resort to such scriptural texts, in his anxiety to benefit the maximum number of devotees. He emphasises time and again that the work is but an elaboration of Poorvacharya sreesooktis, and not his own whimsical invention, just as Sri Ramanuja acknowledges his debt of gratitude to Poorvacharyas, while embarking on the Sri Bhashyam. Thus a perusal of this work would make us well versed in not only the Rahasya trayam, but also in the essence of the aforesaid PramAnA granthAs.

The numbers in this great work are also significant. There are thirty-two chapters, symbolising the thirty-two Brahma Vidyas or Paths to Liberation, indicated in the various Shrutis.

These thirty-two chapters are organised into four parts- Arttha anusAsana bhAgam, SthirIkaraNa bhAgam, padavAkya yOjana bhagam and Sampradaya prakriya bhagam, consisting of Conceptual Elaboration, Confirmation of the Concepts through Clarifications (for various doubts that may arise), Elaboration of each akshara and word and sentence of the three mantras, and residual matters, respectively. These four parts remind one of the four pAdAs of Sri Bhashya. This also confirms our belief that Sri Desikan is indeed the reincarnation of Bhagavat Ramanuja. Only the erudite and highborn can derive the benefits of Sri Ramanuja?s works, as they are in Sanskrit and contain numerous Shruti vAkyAs. However, Swami Desikan?s is a masterpiece in MaNipravALam (Sanskritised Tamil), and does not contain direct quotes from the Vedas, thus bringing it within the reach of everybody, irrespective of caste, creed or gender. There are four great works every SriVaishnavite is supposed to imbibe from his Acharya- Sri Bhashya (Sri Ramanuja?s commentary on the Brahma Sutras),Sri Gita Bhashya ( Sri Ramanuja?s commentary on the Bhagavat Gita), Bhagavat Vishayam (commentary on Sri Nammazhwar?s Tiruvaimozhi) and Swami Desikan?s ? Srimad Rahasyatraya Saram?. Given the times we live in, the hustle and bustle of our lives and our preoccupation with mixed-up priorities, it may be difficult for us to learn all of the aforesaid: in such cases, we must make it a point to imbibe at least Srimad Rahasyatrayasaram, from a learned Acharya through formal KAlakshEpam, as it would compensate to a large extent the inability to study the other three, containing as it does the essence of the other works.

A distinction may be observed here between ?Kalakshepam? and ?Upanyasam?. ?Upanyasam? refers to the propagation of the great epics Srimad Ramayana and Sri Mahabharata, SAtvika Puranas, dharma shastras, etc., with their emphasis on sAmAnya dharma or common ethical and theological precepts. ?KalakshEpam?, on the other hand, involves formal learning, at the feet of an Acharya, of philosophical concepts essential to knowledge of the Self, the Almighty and the ways in which the former can attain the latter. While Upanyasam may be attended by all and sundry, Kalakshepam requires the eligible sishya to be initiated, as a qualifying measure. Thus, for instance, for undergoing Kalakshepam of ?Srimad Rahasyatrayasaram?, one needs to undergo Samashrayanam, during which one is taught the three sacred mantras (Rahasya trayam), which form the subject matter of Swami Desikan?s work. Hence the ideal and approved manner of imbibing the nectar of ?Srimad Rahasyatrayasaram? would be to undergo Kalakshepam under an Acharya in the traditional manner- resorting to an untutored reading of the book or translation thereof would at best be a poor substitute, and not as effective or educative.

Swami Desikan himself lays down the manner in which the Rahasya trayasaram should be studied- it should be learnt from an Acharya belonging to the SatSampradaya or haloed tradition. The intending disciple should approach such an Acharya with due respect and beseech him humbly for the knowledge. The Acharya?s words should be listened to with great care and concentration. The matters learnt thus should be imprinted indelibly in the mind and recalled often to ensure retention.
In Swami?s own words,? inda artthangaLai ellAm murpada satsampradAyam udaya sadAchAryan pakkalilE samyak upasannanAi..sAdaranAi visadamAga shravaNam paNNi?abhyAsa bhooyastaiAlE teLindu koLvadu?.

It is significant that this great work took birth during the last years of Swami Desikan, incorporating the essence of a lifetime of diversified learning and teaching. At many a place in the work, the Acharya not only elaborates the approved viewpoint, but also evaluates various other schools of thought, some of them at conflict with the former. As a master of logic (?TArkika Simham?), Swami Desikan also imparts a rational format to the work by envisaging misgivings and clarifying the same, wherever the context warrants.

Ever since its birth, this work has been widely accepted and used as a Manual of Prapatti Shastra, incorporating all that one has to know about Saranagati and its modalities.

Two factors determine the greatness of a book-the author and the subject. However reputed the writer, if the subject is insipid, the covers of the book would remain unopened. Similarly, even if the subject is extremely topical and gripping, it might not get proper treatment at the hands of an inept author. Srimad Rahasyatrayasaram is twice blessed, as the author is one of the best, acclaimed as ?Kavi tArkika simham?, ?Sarva tantra svatantra? and ?Vedantacharya?, apart from being blessed by Sri Hayagriva, the Lord of Learning Himself. The subject too is an exalted one, fulfilling, as it does, the ultimate aspiration of every soul longing for freedom from Karmic bondage.

Thus ?Vaktru vailakshaNyam? and ?Vishaya vailakshaNyam? combine to make the work the best ever book on the mechanics of Liberation. It is no wonder that it has remained on the bestseller lists for the last six centuries, and would continue to, for millennia to come.
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