Why do I need an acarya? VERY LONG
From the Bhakti List Archives
• October 25, 1995
Here is an article about the need for approaching an
acarya. This appeared in the current issue of Sri
Nrisimhapriya, October 95. The Bhakthi/Prapatti
exchanges prompts me to post this rather long article. I
hope it is not too much of a burden on the resources.
If you wish to subscribe to the monthly please contact
Sri Nrisimha Priya
66 Dr. Rangachari Road
Madras 600 018, INDIA
-- Dileepan
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Acarya Samasrayam Resorting the Preceptor
By Dr. S. Padmanabhan, Devanarvilagam
T = Teacher Sudarsan
P = Pupil Subandhu
T: WELCOME
P: Many salutations to you Sir!
T: Where are you residing now?
P: I dwell now in the Northern part of the country.
T: I learnt that you are holding a high position. I am
indeed very happy. Do you have an opportunity to
study our traditional texts? Do you find time for that?
P: Whenever I find some time, I read those texts.
T: Is there any learned person there in your place to
instruct you traditionally?
P: There is no such person in my place. Yet, I have leant
Sanskrit during my school days and I have a good
knowledge of it. I have good acquaintance with logic
(Tarka,) grammar (Vyakarana.) Hence I could read
and comprehend any text.
T: What are the texts you read during your leisure time?
P: I read the Ramanujabhashya, Rahasyatrayasara,
Ramanuja's commentary [meaning] on the Gita, and
the meaning of Tiruvaymozhi whenever I, find time.
T: Alas!
P: Sir, why this interjection of pity?
T: The difficulty is that you are unable to name the texts
properly and yet you claim that you have learnt the
meaning of those texts clearly.
P: I told the names of the text which are known as the
Granthacatustaya (the four sacred texts.) Did I not?
T: Those who have studied tradition at all will not say
like this.
P: Then how do they name them?
T: They would denote them as Srimad Bhashyam, Srimad
Rahasyatrayasaram, Srimad Gitabhashyam, and Sri
Bhagavadvisayam.
P: What a notion! If they are not denoted like this, does it
mean that the meaning of those texts wouldn't become
clear?
T: Yes, indeed. The true import will not become clear.
One has to resort to a preceptor and comprehend the
true import.
P: So, it means, for this purpose, I must go in search of a
person. Whenever I am free, the teacher must find
time (to teach me). Being aware of my commitment
he must be present well in advance. In case, he could
not come on a specific day, my precious time would be
wasted. Suppose I say that there is no time on the
specified day, he should not think otherwise.
Moreover, I do not know, what he would demand to
teach all these. Knowing my position and my income,
he may expect much. He must understand that I read
only to spend my time. In order to avoid all these
inconveniences and difficulties I read all these texts
myself whenever I am free. Hence I don't require
anybody's help.
T: All these statements of yours are silly and nonsensical.
It is because of the arrogant and egoistic nature caused
by your status. If you further harbor such thoughts
you will be ruined. You will not attain liberation.
P: Why have you become so furious? If I have said
anything (provocative) kindly excuse me. Hope I have
not insulted you!
T: Sure, you have not insulted me. Yet, you speak
without any discrimination. Let me explain.
P: Sir, I shall listen to your advice attentively.
T: Subandu! In order that a man may adopt the righteous
path and attain liberation the association of an acarya
(preceptor) is essential. Therefore, you will have to
choose acarya.
P: Sir, in order that a person may adopt the righteous
path, is it not enough to read good books? Is it
necessary that one should approach an acarya for this
purpose?
T: I agree with you. But one should know as to what are
the books to be read and what are the ones to be
discarded. In the beginning of the Mahasiddhanta
section of the Jinjnasadhikarana of the Srimad
Bhashya, Yatiraja (Sri Ramanuja) states that the
learned should pay no attention to the statements of
persons, who are not given to the true import of the
Vedas. While commenting on the word Anadaraniya
in the context under reference, Sri Srutaprakasikacarya
says that even to understand the siddhanta view (that
is, the final view of one's own system) one should not
clearly explain and study the prefatory texts. Hence
we should know, in the first place, as to what are the
essential and important texts that should be read. All
the things we have known are not good. We might
have acquired the knowledge of a good thing and, it
may not yield undesirable results. Yet, it does not
mean that we have had a desirable result.
P: Sir, what are the things that should be known?
T: Tattvam (reality), Hitam (means) and Purushartham
(the goal) are the three essentials that should be
known.
P: Sir, what is Tattva, what is Hita and what is
Purushartha?
T: It cannot be revealed in the course of a mere
conversation. You will have to approach an ideal
acarya, (preceptor sadacarya) who has come in the
linage of satsampradaya (right tradition) with due
respect and then learn it.
P: Swamin! I am unable to understand what you have
said. What is satsampradaya? Who is a sadacarya?
T: The sampradaya (tradition) beginning from Bhagavan
and culminating in the acarya whom you are resorting
to, and which has been instructed accordingly through
specific persons is known as satsampradaya. A
sadacarya (ideal preceptor) is one who has a firm faith
in such a satsampradaya, who hails from a virtuous
family, without doing sinful acts, who has controlled
his sense organs, who has realized the Supreme Being,
who is devoid of jealousy, pomp and show, and who is
affectionate towards his disciples as he is attached to
his relatives.
P: Swamin! It really confuses me further. If I want to
invite a person and listen the lectures from him, you
say that he must be a sadacarya who has come in the
satsampradaya whom I should really search for?
T: Subandu! You cannot attain an acarya so easily. It
requires six prerequisites for the attainment. If these
are fulfilled, then a sadacarya may be obtained.
P: Six prerequisites! Sir, what are they?
T: Yes, let me explain. They are: 1. Lord's Mercy, 2.
Merit acquired accidentally, 3. Grace of Lord Visnu
4. Being without aversion towards Lord Visnu,
5. Listening to the anectodes of Lord Visnu, and
6. the conversation with noble souls. These are
conditions for a person to attain a sadacarya.
P: I am happy. Among these six, I believe that I have
the first five. I am able to obtain the sixth one namely
conversation with noble persons, to-day only, by your
association. Hereafter, I think, I have become
fortunate to attain an acarya. Holy one You alone
should arrange (fix) me an acarya and request him to
visit my residence daily. I shall pay him accordingly.
T: The acarya will not come in search of you. It is only
you, who should go in search of the acarya. When you
go to a temple or to meet acarya you should not go
with an empty hand. You should present him with
fruits, coconuts or any desirable objects according to
your capacity and request him with folded hands, "Sir,
I have become your disciple. You will have to protect
me and bless me. I have surrendered unto you". The
great Arjuna surrendered unto Lord Krsna only thus.
Hence, it is you who should go to the place of the
acarya.
P: How much would the acarya demand to teach the
texts?
T: Please don't say that he must teach the texts. You
should say instruct or initiate [upadesa], or delivering
[sadikka] Kalaksepa. The acarya will test you in
various ways. Just for the sake of name and fame or
for any material benefits he will not instruct you.
Furthermore becoming elated on the ground that a
disciple has come to him, if he instructs any traditional
secrets, without really testing, the acarya incurs the sin
of the disciple. For instance, Brahma instructed Indra,
without really testing him, and unaware of what would
be the dire consequences. As a result he forgot the
Brahma-vidya instruction he had received. Later, the
Lord, taught that Brahmavidya, through Narada out of
compassion. Therefore, only after testing he would
initiate you. The duty of an acarya, according to the
sacred scriptures, is to instruct the disciples with
compassion. Therefore, I am sure, he will not demand
any money from you.
P: You said that he would test me. Does it mean that he
would test me in sastras?
T: No, definitely not. He will test you as to whether he
could instruct you the true import of Vedanta and
whether you are really desirous and have the capacity
to know and comprehend it. So he might ask you to
come day after day. In case, the disciple is very
young, he would ask him to do small house-hold
chores. These are the probable tests.
P: What should I do?
T: In order that the instructions of the acarya may become
very clear, one has to rend service to the preceptor. Or
we may give him substantial money. All these, would
be know from the conversation of Janasruti and sage
Raikva.
P: Even after such a long conversation, I have some
doubts. Kindly, Sir, clarify those doubts too. After
attaining an acarya with such difficulties, he is going
to instruct only what is there in the book. Is it not? I
have with me the Srimad Rahasyatrayas of Swami Sri
Vedanta Desika and also the commentaries thereon,
that are published so far. Also I possess a lucid
English translation of the text. While myself can
understand from these books, should I approach an
acraya essentially for this?
T: You should note that in the Srimad Rahasya
Trayasara, which you have referred to now, it is stated
that one should resort to an acarya. Sastras which are
terse and difficult to understand would only confuse
one's intellect. Hence. if you approach an acraya he
would instruct that truth which is not required to be
elaborated and that truth which requires an explanation
without contracting it. On the contrary, if one comes.
to know the meaning accidentally, or secretly or under
some pretext or by studying on one's own, it would
become futile. Also it should be noticed that it would
yield undesirable results. Hence it is very essential
that one should receive the instruction and initiation
from the acraya only. In the books it could be noticed
that mantras like Astaksara, Dvaya and Caramasloka
are printed. Their greatness too has been explained
elaborately. With the help of these books, we should
memorize these mantras and meditate on them. They
not only would yield the desired results but also would
yield counter results. The astaksara mantra has certain
accent (or note) for its pronunciation. It has certain
gestures to be followed. All these should be initiated
into, only through an acarya. If they are spelt with
discordant note (accent) it would end in undesirable
results. Once, a demon by name Tyasta performed a
sacrifice by which he wanted to create an enemy who
could kill Indra, the King of gods. But while
performing the sacrifice, he spelt the mantra on a
discordant note which meant that he got an enemy
who could be killed by Indra, and accordingly that
enemy was slain by Indra. Hence persons of
discriminating mind should not think that they have
understood the meaning of a particular text or mantra
by merely reading it. This being the difficulty of the
text, how is it possible to know the inner or secret
meanings which are known only through tradition? In
the Sampradaya Parisuddhi section, Swami Desikan
has clearly stated that determining the meaning of a
passage or text which has been handed down
traditionally, with the help of sastras is impossible.
Even if it is understood easily with the help of sastras
that is, without receiving it from the acarya it is
useless. Further, listen carefully.
Sri Alavandar even in his boyhood languished one
Akkilazhvan in a debate with the help of Sastric
knowledge. And he (Sri Alavandar) proclaimed that
there is no scholar equal to him. Yet, a person of his
calibre resorted to an acarya in Manakkal Nambi and
got initiated into the true meanings of the tradition.
Yatiraja (Sri Ramanuja), after criticizing and rejecting
the several interpretations and meanings of
Yadavaprakasa, (when he was a student under him) on
the command of Lord Varadaraja resorted to
Periyanambi and did Kalaksepa.
Our acarya Sarvabhauma Sri Vedantadesika, had the
genius, even at the very young age of five, to point out
the context in the Sribhasya that was left off and
forgotten in the traditional discourse of Sri Nadadur
Ammal. Yet, did not he resort to an acarya in his
uncle to learn the sastras? Did he not state this
gleefully in his books?
If you further have any doubts in this matter, even the
God who created you cannot satisfy and answer you.
P: Kindly pardon me. I have clearly understood that only
by resorting to an acarya I can have the right
knowledge and get liberated. Why one should resort
to an acarya? Is it not enough if we sing the name and
glory of the Lord, in this Kaliyuga?
T: Whether one is a sinner or a virtuous person it is only
through the association with an acarya one can attain
liberation. Ksatrabandhu, a noted sinner attained
liberation only through the association with an acraya.
His sins were not counter productive. Pundarika too,
the virtuous soul, attained liberation only through the
association with acarya. His virtues and merits did not
help him in this. Therefore, without the association
with an acarya there will be no liberation.
Some books of admitted validity state that liberation
(moksa) could be obtained by singing the name and
glory of the Lord. Some declare it is attained by either
bhakti or prapatti. In the Bhagavad Gita the Lord
says that to attain liberation, it is enough if one
meditates upon the secret as to why the Lord has
incarnated in the mortal world. Another one holds the
view that there will be no liberation for who has no
sons (progeny). All these statements should be
explained satisfactorily, without contradicting each
other. Please, express your view on this.
P: (In all humility) Sir, what do I know? You yourself,
please, clarify.
T: Singing the name and glory etc. would lead to moksa
only through Prapatti [self - surrender]. Don't
misunderstand all these concepts by mere reading of
books. You act and do as intended and instructed by
our acaryasarvabhauma Sri Vedanta Desika. It is only
by prapannas [those who have performed saranagati]
that liberation could be achieved. For others Lord
Mukunda will not grant liberation thus it is stated very
clearly by Srimad Desikan in the Srimad
Rahasayatrayasaram. Therefore, try to know clearly
all these and other such truths by approaching an
acarya.
P: Svamin! you, who has advised and instructed me so
patiently is my acarya. Please accept me as your
disciple and save me. Many salutations to you! [He
falls at his feet].
T: Rise- up! 0 Subandhu! You too resort to our
Vedantacarya. I shall lead you.
[Rise takes Subandu with him. Then happens the
resorting to the acarya.]
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