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Date: Sun Dec 06 1998 - 09:52:10 PST


Dear Bhagavatas,
Presented below is Part 6 on the above subject being excerpts from my talk
during the 600th Anniversary Celebrations of Ahobila Matam held at New York
during the first week of September 1998.
Anbil Ramaswamy

In his "Acceptance Speech" of the Tanian, the Swami exclaimed publicly
"Ennaik Kattip Pottu Vitteere!" by way of acknowledging my submission. Can
anyone bind him? Out of his Soulabyam the Swami made it appear as if I bound
him. I was reminded of Madhurakavi Alwar's "Kanni nunn Siru Thaambinaal
KATTUNNAP PANNIYA PERU MAAYAN". I felt like swooning overwhelmed by his
Soulabyam like  " Uralinodu Inaindhu Irundhu Yengiya Yelivae" (Tiruvoimozhi
1.3.1). What Compassion? What humility? And, to whom? Like "Kurai Onrum
Illaatha Govindan" stooping down to bless "Arivu Onrum Illaatha Aaichiyar"!.


The great Maharishis of yore while defining Acharya Lakshanam lay great
emphasis on Achara. 
Aachinothi Hi Saastraan Aachaare Sthapayatyapi /
Swayam Aacharate Yasmaath Tasmaath Aachaarya Uchyate //
Like the bees that collect the quintessence of honey from various flowers, he
(Acharya) gains knowledge learning from their Acharyas and other elders,
follow the Sastraic disciplines (Achara), stirctly as learned and encourages
his disciples to follow him more be practice than by precepts. Only such a one
can be an Acharya. This makes it clear that mere Knowledge is not enough.
Achara (Conduct) should back it up as the hallmarks of a true Acharya. Our
Swami is a perfect example of these twin qualifications.


Manusmriti differentiates the various qualities that go to make a Srotriya
thus :
Janmanaa Braahmano Jneyah  Samskaaraih Dvija Uchyatae /
Vidyayaa Yaathi Vipratvam Tribhirethaih Srotriya Uchyatae //

One may be a Brahmin by birth; with Upanayana Samskaara, one becomes a Dvija
(twice born); and by acquiring true knowledge he matures into a Vipra. But, it
is the one who has all these is a Srotriya. And, our Swami is a Srotriya par


There are four qualities that have to be inborn and manifest as natural
tendencies. They cannot be acquired by mere effort. They are Daatrutvam
(Munificence), Priyavaktrutvam (Pleasant talk), Dheeratvam (Courage) and
Uchitajnaanataa (doing what is appropriate)

Daatrutvam PriyaVaktrutvam Dheeratvam Uchitajnathaa /
Abhyaasena Na Labhyante Chatvaaras Sahajaa Gunaah //

(i) Datrutvam: In Tamil (Eeagai)The way he welcomed whenever anyone visited
his Tirumaaligai during his Poorvasramam was remarkable. Even today, one can
feel the warmth of welcome he extends to anyone visiting him, wherever he is.

(ii) Priyavaktrutvam: The smiling face and the comforting words make everyone
' at home away from home'- an object lesson on 'Athithi Satkaaram'.

(iii) Dheeratvam: The courage with which he renounced his Grihasta Aasrama of
nearly 40 years in which he had a closely knit family consisting of a loving
wife and three obedient sons can be appreciated only by those who had moved
with this unique family. 

The acumen with which he discharges the onerous responsibilities of the great
empire he presides over, lifting its finance from a deep  minus to an
incredibly plus figure is possible only to one who knows ' to do what is
proper at the proper time'.

(iv) Uchitajnaanathaa: Valmiki enquired Sage Narada two questions:
"Vidwaan Kah?" and "Kah Samarthah?" Cannot a Vidwan naturally be capable also?
Not necessarily. One who is an expert in Vaidika Sastra Gnaana need not
necessarily be an able lowkika administrator.

In reply, Narada pointed out Sri Rama as the person who is at once a "Vidwan"
and a "Samartha'. This combination is amply evident in our Swami. His
knowledge is well matched by his acumen as stated at (iii) above.

(To Continue)