Who is Srivaishnava?

WHO IS A TRUE VAISHNAVA?
NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is a Vaishnava?" (Devotee of Vishnu) and this poem is said to have influenced Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the following as the traits of a Vaishnava:
(i) One who feels sympathetic on seeing the sufferings of others and rushes to alleviate their sufferings and yet does not feel proud for doing this.
(ii) One who respects all living beings alike, and does not engage himself in slandering through mind, word or deed
(iii) One who has no ill will towards others and regards all womenfolk (other than one?s wife) as Mother (i.e.) without lust; one who does not indulge in falsehood, one who does not covet others' belongings
(iv) One who has banished with a determination Kaama and Krodha (desire and anger) from his mind.
(v) One who has totally dedicated oneself to the service of the Lord and humanity - because such service is the true hallmark of a Vaishnava.
A TRUE VAISHNAVA IS A TRUE GENTLEMAN
A true Vaishnava is a true gentleman and answers to the description given by CARDINAL NEWMAN in these words:
?The true gentleman carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; all clashing of opinion, or collision of feeling, all restraint or suspicion; or gloom or resentment.
His great concern being to make everyone at their ease and at home.
He has his eyes on all his company.
He is tender towards the bashful, gentle towards the distant, and merciful towards the absurd.
He can recollect to whom he is speaking.
He guards against unseasonable allusions, or topics that may irritate.
He is seldom prominent in conversation and never wearisome.
He makes light of favors and seems to be receiving when he is conferring.
He never speaks of himself except when compelled, never defends himself by a mere retort.
He has no ears for slander or gossip, is scrupulous in not imputing motives to those who interacts with.
He is never mean or little in disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil, which he dare not say out.
From a long-sighted prudence, he observes the maxim of the ancient sage that
we should ever conduct ourselves towards our enemy as if he were one day to be our friend.
He has too much good sense to be affronted at insults; he is too well employed to remember injuries and too indolent to bear malice.
He is patient, forbearing and resigned on philosophical principles.
He submits to pain because it is inevitable, to bereavement because it is irreparable and to death because it is his destiny.
If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy to better though less educated minds.
He may be right or wrong in his opinions but he is too clear headed to be unjust, he is as simple as he is forcible and as brief as he is decisive"

Let us try honestly to imbibe at least some of these guidelines, and attempt to be true ?Vaishnava?.

WHO IS A ?SRI VAISHNAVA??
Now, let us see who is a Srivaishnava?
A true Srivaishnava is one who understands and accepts the following basic truths as revealed in the scriptures and by Azhwaars and Achaaryas:
VEDAS AND UPANISHADS:
Vedas identify the Lord as ?Sriya: pathi?, ?Hrees Cha thE Vishnusya Pathni? and Lakshmi as ??Vishnupthnees Cha dheemahi?; and ?Maadhaveem Maadhava priyaam?

Kata Sruthi while explaining the significance of the individual letters of Pranavam says that the Jiva represented by the letter ?ma? is the servitor of both the Lord and Thaayaar ? ?makaaras thu thayOr daasa:?

Just like His form is auspicious and at the same time the ultimate resort to the devotees (Subha +Aashraya Tirumeni) and His qualities are also auspicious ((Kalyaana guna ganas), Thaayaar equally has ?Subhashraya Tirumeni? and ?Kalyanaguna ganas? and like Perumal, is the Siddhopaaya
(already existing means) and is always with Him inseparably.

That the Lord and Thaayaar are together in all the 5 states of Bhagavaan viz., Param, Vyuham, Vibhavam, Antharyaami and Archaa is brought out be the words:
?VaikunTE thu parE lokE Sriyaa Saardham jagatpathi:

SRIMAD VALMIKI RAMAYANA
In Srimad Ramayana (5.21.15) Sri Sita says ?We are like the Sun and its radiance? - ?ananya raaghavena aham Bhaaskarena Prabhaa yathaa?.
Sri Rama also expresses almost in the same words:
?ananyaa hi mayaa Sitaa bhaaskarena prabhaa yathaa?

Elsewhere, it is said that like the whiteness of milk is naturally inseparable, both PerumAL and Thayar are inseparable (aprithaksiddham)

Ratnam (gem) and Kaanchana (gold) have intrinsic merit. When they come together, they lend each other a unique brilliance. Likewise, both Perumal and Thayar lend glory to each other as per ?Ratna-kaanchana nyaayam?

In Srimad Ramayana, Mandodari describes Sita as ?Srivatsa vakshaa Nityasree? even when Sri Sita was away from Lord Rama!

NAMMAZHWAR
Nammaazhwaar very explicitly says this in Tiruvoimozhi 6.10.10 ?agalagillen Iraiyum enru alarmel mangai urai maarbhaa?
Meaning: ?Oh! Lord! You have on your chest Alarmelmangai Thaayaar who refuses to be away from there!?

And, in Tirukkolur Paasuram (6.7.10) he says ? ?Anaithulagam udaiya aravinda lochananai thinaithalavum vidaaL? meaning ? Oh! Lord of all the worlds! Oh! Lord with lotus like eyes! Your consort will never ever leave you even by a fraction of a millimeter (Thinaithalavum)

NANJEEYAR
Nanjeeyar says that the Vedas do not mention Sri separately because she is an integral part of Bhagavaan- ?thaam na prithak abhidattE Sruthirapi?.

BHASHYAKAARAR
Bhashyakaarar confirms this saying that whenever Emperumaan is mentioned, it also includes PiraaTTi.
?Tad anthar bhaavaath tvaam na prithak abhidaththE Srutirapi?

Bhashyakarar commences his Sri Bashyam with the invocatory Sloka with the words ? Brahmani Sreenivaase?. Without ?SrI?, the word ?nivaase? becomes meaningless!

PARAASARA BHATTAR
Paraasara Bhattar (1.8.17 of Vishnu Purana) says ?
?nityaiva Eshaa jaganmaathaa vishnor anapaayinee/
yathaa SarvagathO Vishnu: thathaiva ayam DvijOttama?//
meaning: ?The mother of the Universe is inseparable; Wherever Vishnu is, she is there too!?

VISHNU PURANAM
Sri Vishnu Puranam avers that Piraatti also takes Avatars along with the Lord like Sita for Sri Raghava, as Rukmini for Krishna etc
?Raaghavatve abhavat seethaa Rukmini krishnajanmani?/
anyeshu cha avataareshu Vishno: Sree: anapaayinee?

There is a Sloka that Says that when the Lord takes a divine form, she does so; when He takes a human form, she takes a human form too
?DevatvE deva deheyam manushyatvE cha maanushee/

This ?anapaayinee? (in-separable-ness) is alluded to by Bhashyakaarar in his Saranagathi Gadhyam thus-?Padmavanaalayaam Bhagavatheem Sriyam Deveem nityaanapayinee Deva Deva Divya mahishee...?
?Nitya anapaayinee? means ?never ever separated? ?Deva Deva Divya mahishee? means ?She is the Empress (mahishee) and the Lord of Lords like Bhagavaan Himself?

SWAMI DESIKA
Swami Desika offers obeisance in Guru parampara Saaram in Srimad Rahsya Traya Saaram first to the inseparable divine couple thus: ?Aaadhyou Dhampathi Jagathaampathee?


Swami Desika refers to her in Saarasaaram as
?Yath Dharmairiha Dharmapathni?.

In Sri Sthuthi 6, he says ?Prathyak roope havishi yuvayo: Eka Seshitva Yogaath? ? That both the Lord and Thaayaar are ONE in their mastery (Seshitvam )

In Sloka 16, he says ?yushmad aikaanthya yuktham? and in Sloka 22, YuvayOr Eka lakshyam Dayaayaa:? to emphasize this.

In Nyaasa Tilakam 4, and Sri Sthuthi 9, he says that like in Yajnas such as Agnishtoma, Havis should not be offered separately to Agni and Soma but together, Atma Bhara samarpanam (Surrender of the soul) should be offered to both the Divya Dhampathis tohether.

In Srimad Rahasya Traya Saaram, he says that while doing a Yajna, the Yajamaana should have his wife by his side. In the Yajna of saving the souls, which the Lord performs incessantly, Sri is always with Him.
?Sa pathneekanaai kondu yagna deekshithanaana Sarveswaran?

ARASAANIPAALAI SRI VENKAATDWARI SWAMI
Sri Arasanipalai Venkatadwari Swami in his ?Lakshmi Sahasram? says:
?Even when the Lord took the form of a Brahmachari in Vaamana Avatara, Piratti never vacated his chest and had to hide her under the ?Krishnajinam? (fawn leather piece) lest her glance falling on Mahabali should defeat the very purpose of the Avatara viz. conquering him!
?Krishnaajinena samvrinvan vadhhom vakshastha laalayaam?

PILLAI LOKACHAR
Pillai Lokachar in Mumukshuppadi 166 defines the role of Sri with reference to the Jiva ? ?When the Lord is the Siddhopaaya, she acts as Purushaakaara (mediatrix) for the soul that surrenders; When He is the UpEyam (the objective), she also becomes the same and receives the Kainkaryam along with the Lord
?Avan UpaayamaagumidathilE, thaan purushaakaaramaai Irukkum; Avan praapyanaamidathil thaan praapyaiyumaai kainkarya varthakaiyumaai Irukkum?

Pillai Lokachar in Mumukshuppadi 42 says ?Like the wife who sticks to the bed of her spouse and at the same time does not give up the cradle of her baby, Piraatti acts as the link between Paramaatma (represented by ?A? and Jivaatma (represented by ?ma? in the Pranavam.
?Barthaavin uDaiya paDukkaiyaiyum prajaiyin uDaiya thottilaiyum viDaathe irukkum maathaavaip polE, prathama charama padangalai viDaathE irukkum?

Swami Desika goes one step further in describing Piraati?s maternal affection to her child (Vaatsalyam) saying ? Even when the baby bites her nipples while feeding it, the mother bears the pain but does not stop feeding it. She is so full of affection? ? ?VaatsalyEna nirbharathayaa jananee kumaaram, sthanyEna vardhayathi nashta payodharaapi?

Her quality of mercy is revealed most emphatically in Srimad Ramayana. When Hanuman offers to destroy the Raakshasis who tormented her in Asokavana, she says ?whether they are sinners or saints, even if they deserve to be killed, noble ones would show mercy on them. Who in this world has not committed sins? She asks.
?paapaanaam vaa subhaanaam vaa vadaarhaanaam plavangama
Kaaryam karunam aaryena na kaschit na aparaadhyati?

No wonder, Ilayaperumal offered to serve the Divya Dhampathis whether awake or asleep, in all circumstances and in all manners
?Bhavaamsthu saha Vaidehyaa girisaanushu ramsyatE/
aham Sarvam karishyaami jaagratha: svapathas cha thE?//

It is clear from the above that a Srivaishnava is one who understands his / her status as a servitor to the Divine couple. This is the hallmark of a ?SRI- VAISHNAVA?.

After all the above compelling Pramaanams accepted by all nem. con -
How come, Ahobila Matam alone claims to be ?Sri? Sannidhi as if ?Sri? is its monopoly and as if the other Matams, Ashramams and other votaries of Bhagavad Ramanuja - Swami Desika Darsnam have dispensed with ?Sri? in their dispensation? Is it an apparent attempt at over- reaching? Or, is it an attempt to pose a ?holier than thou? stance?
Please think it over.
---------------------------------------------------------------------
IMPORTANT DISCLAIMER:
PLEASE DON?T GET ME WRONG. THIS IS THE ?POORVA PAKSHAM?. THE ANSWER, AS IT APPEARS TO MY LIMITED UNDERSTANDING, WILL FOLLOW IN THE NEXT POSTING.




PART 1: WHO IS A VAISHNAVA?
Simply stated, a ?Vaishnava? is one who has ?Sambandam? with Vishnu. ?VishnOrayam Vaishnava:?
Is there anyone who does not have this Sambandam?
The word ?Vishnu? is derived from the root ?Vis?, which means ?to enter, to envelop, to support from within and without?. There are 70 million mantras. Most of these relate to Bhagavan Vishnu. 3 of these are known as ?Vyaapka Mantras? viz. NaaraayaNa, VaasudEva and VishNu. The Vishnu Gayatri brings out the all pervasiveness of Bhagavan, especially the last one that does so most directly and explicitly.
Sruti avers-
Yasya kinchit Jagat yasmin Drisyate Srooyate pi vaa/
Anthat bahis cha ath sarvam vyaapya Naaraayana Sthitha:: //
Meaning ? Whatever there is in this universe that is seen or heard is occupied both within and without by Sriman Narayana?
Swami Desika in his ?Saarasaaram? reiterates the same adding ?there is no place where He is NOT??? nirathisaya sookshmthaiyaale sarvathilum ullum puramum ozhivara niraindhu nirkinra nilai thOtrum. Ivvidathil avan illaatha pradesam illai?
Brahmabindu Upanishad 20 also describes how He resides in all Jivas like ?ghee in milk?. Like butter is taken out by churning with churndashery, by constantly meditating only, we can see Him?
?Grithamiva payasi nigoodam bhoote bhoote cha vasathi vigjnaanam /
sathatham manthayithavyam manasaa manthaana bhoothena?
Nammazhwar in Tiruvoimozhi 8.5.10 also refers to Him as ?karandha Paalull neyye pole?. As such, there is nothing without His ?Sambandam?

DOES THIS SAMBANDAM ITSELF MAKE ONE A VAISHNAVA?
It is further clarified that one who has the ?Sambanda Jnaana? can be called a Vaishnava. We take a dip in Ganga, may be once a while and believe that its waters cleanse our sins. The fish that swim in the same waters all the time do not seem to have such awareness. Similarly, the awareness of one?s relationship with Vishnu becomes the sin-qua-non for one to be recognized as a ?Vaishnava?.
But, even an atheist ?Naastika? may have this Jnaana, if not the faith!
The answer to this is that the kind of ?Jnaana? here is not ?mere awareness? but the knowledge of the ?nature? of this ?Sambandam?

WHAT IS THIS NATURE?
The nature of this knowledge is contained in ?Pranavam?.
Kata Sruti explains this ?Pranava Lakshanam?
Akaarena uchyate Vishnu: Sarva bhootho Hari:/
Udhrutya Vishnunaa lakshmee kaarena Uchyate tathaa/
Makaaras thu thayor daasa ithi Pranavalakshanam//
Pranavam is composed of three syllables, A, U and Ma.. ?A? represents the Supreme Lord Vishnu called ?Hari?. The syllable ?U? represents ?only?. It also represents Thayar who is inseparable from Vishnu. ?Ma? represents that the Jiva is their eternal servant (Daasa:). One who realizes the relationship in this manner alone can be called a ?Vaishnava?.
Swami Desika defines a Vaishnava? as ?Vishnu Seshatva Daasatva Jnaanam ullavan? i.e. ? One who understands oneself as a dependent and a servitor of Vishnu. Elsewhere, he defines a Bhaagavata as ?Bhagavad Seshatva Jnaana Rasikarai? i.e. ? One who enjoys being dependent on and ?Servitor? to Bhagavaan?

HOW CAN ANYONE BE A ?RASIKA? OF THIS SERVITUDE?
As the saying goes: ?Sarvam Paravasam Duhkam?.
Serving someone is indeed sorrowful. That is why everyone wants to be a ?Swa tantra Rasika? and not ?Para tantara Rasika?.
Being subservient to those with karma vaasanas is indeed regrettable. As everyone in this world is subject to Karma and Trigunas and consequently
of evil tendencies, service to them is unpleasant. The Saastras declare that Bhagavaan?s Divyamangala Vigraham (the form of the Lord) is ?Apraakritam? and ?Suddha Sattvam?; that He is possessed of bunches of innumerable auspicious qualities (asankhyeya Kalyana guna gana) and that He is totally bereft of all evil tendencies (Akhila Heya Pratyneeka). So, being a Daasa to such a benevolent and beneficent master can only result in supreme bliss without any tinge of unpleasantness.
In Srimad Ramayana, Ilayaperumal says ?Gunair Daasyam upaagatha:? ?I have become a slave to your auspicious qualities?.
Prahlada declares this when he says-
?Yatra kutra kulE vaaso Yashu Keshu cha bhavosthu mE/
Thava Daasyaika BhogE syaath sadhaa sarvatra mE mathi:?
?In whatever Kula I may be born, in whatever place I may reside, in whichever Janmam I may take = please grant me the wisdom to remember forever that service to you is the highest bliss?

VISHNU PUTRAS
Another dimension that defines a ?Vaishnava? is the Jnaanam that we are all ?Vishnu-putras? i.e. ?Children of Vishnu?. More than His Jnaana (Knowledge) which helps in exposing our faults and Sakti (Capacity) that seeks to enforce justice through punishment, His ?Daya? (Mercy) which condones our sins is powerful. As His ?Putras?, we imbibe the quality of mercy. Hence, a ?Vaishnava? is one who not only sympathizes but also actually empathizes with others? miseries. If one gloats over another?s misfortune, one cannot be called a ?Vaishnava? says Nanjeeyar.
?Oruvanukku Vaishnavatvam undu, illai yennumidam theriyum kaaNN. Pirar anartham kandaal ?AiyO? yenru iranguvaanaagil avan namakku Vaishnavatvam undu yenru irukka adukkum; ?Ithanaiyum Vendum paTTiduvaanukku? yenru Irundaanaagil avan namakku Vaishnavatvam illai yenru irukka adukkum?


HOW DO WE ACQUIRE THIS?
By being merciful. Only if we show mercy, we can deserve mercy.
?naa datham upathishtatE?

WELL. WHAT DOES A DAASA DO?
He does all that is pleasurable to the Lord (Aanukoolya Sankalpam).
He avoids all that is against the wishes of the Lord (Praatikoolya Varjanam) These two form the important parts (angas) of SaraNaagathi, along with Mahaaviswaasam, Kaarpanyam and Goptrutva varanam, which will be explained in greater detail while discussing the Cardinal principle of Vaishnavam viz., ?SaraNaagathi?. But, before that, the question arises:

WHAT PLEASES THE LORD AND WHAT DISPLEASES HIM?
Lord Krishna answers this in Bhagavad Gita 16/24
Thasmaath Saastram Pramaanam thE kaarya akaarya vyavasthithou/
Jnaatvaa Saastra Vidhaanoktham karma karthum arhasi?//
?Therefore, in determining what is to be done and what should be avoided, it is only Saastras that provide the authority. Following these guidelines, you regulate your activities?
In Vishnu Dharmam 6.31, the Lord very emphatically declares ( as given in Saastreeya Niyamana Adhikara of Srimad Rahasya Traya Saaram ?
?Sruthi Smruthi Mamaiva Agjnaa ya: tham ullanghya varthathE /
Aagjnaa chEdhi mama drohi mad bhaktopi na vaishnava:?
?Sruti (Vedas and Vedantas) and Smruthi (Itihaasa, Puranas etc) are verily my commandments. Those who transgress them are traitors (Drohi) to me. Even if they claim to be my Bhaktas, they cannot be Vaishnavas?
It follows that ?Vishnu Bhakta? is different from ?Vaishnava? and that only he /she who follows scrupulously the dictates of Saastras (which are nothing but the commandments of the Lord) is really a ?Vaishnava?.

THE CRANE, THE HEN, THE SALT AND THE VAISHNAVA
A Vaishnava of Srirangam once asked Paraasara Bhattar about the characteristics of a true Vaishnava. Bhattar asked him to go to Tirumalai Anantaazhwaan to seek an answer. He did not get a direct answer to his query, but got a novel experience!. On the first day, during Tadheeya Araadhanai, he was asked to occupy the innermost of the 7 rows reserved for the chosen few known for their Anushtaanam. On subsequent days, he was relegated successively to the outer rows. On the day he was occupying the outermost row, Anantazhwaan beckoned him and told that a true Vaishnava would be ?like a crane, a crow, a pinch of salt and finally like the Vaishnava himself?.
?Kokkaippol iruppaan, Kozhiyaippol iruppan,
Uppaippol iruppaan, Ummaippol iruppaan?.
 ?Kokkaippol iruppaan : Like the crane which patiently waits till it gets the kind of fish it needs to feed on, a true Vaishnava will patiently search for a proper Acharya and stay tuned to him.
 Kozhiyaippol iruppaan : Like the hen which concentrates on securing the grain it needs to feed and discards all else as trash, a true Viashnava would turn a blind eye to others? faults but would seek to imbibe the essence of Saastras.
 Uppaippol iruppaan : Like salt that imparts taste to the food while dissolving itself, a true Vaishnava would be self effacing while imparting flavor to the lives of others.
 Ummaippol iruppaan : Like the Srirangam Vaishnava in question, he would not feel elated on being honored and would not feel depressed or offended even when disregarded.
Finally, the Vaishnava got his answer. And, we also get educated on this.

VAISHAMY JNAANAM
?Vaishnavam? also means ?Vaishamya Jnaanam?- understanding the differences between-
i. The impermanent Body and the Interminable Soul
ii. Unevolved Samsaris and Evolved souls having Vaishnavalakshanam
iii. Paradevata (Lord Mahaavishnu) and Devatantaras (other deities)
iv. Satguru (Acharya who instructs on the way to reach Godhead)and other Preceptors who merely teach mundane subjects.
v. Mantra Raja (Ashtaksharam) and other Mantras
vi. Siddhopaaya (The Lord who is already there to protect the souls) and Saadhyopaaya, The means adopted to seek His protection)
vii. Paratvam ( The transcendental State of the Lord in His Nitya Vibhoothi of Parama padam) and Archaa His appearance in our temples, hearths and homes out of utmost compassion towards us)
viii. Parama Purushaartham (Moksham) and other Purushaarthas. (Dharma, Aartha and Kaama)

TWO KINDS OF VAISHNAVAS
(i) Abhyaantaram ? Those who have Jnaana (deep Knowledge of the Saastras), Bhakti (intense devotion to the Lord), Vairaaghyam
(a total sense of detachment to worldly and material interests)etc.
(ii) Baahyam ? Those who appear with external insignia of Names (Naama), forms (Roopa) and conversing with technical parlance (Pari Baasha) with or without the qualities mentioned above.

THREE KINDS OF VAISHNAVAS
(i) Satkaara Yoghyar ? Fit to be respected only on account of Naama, Roopa, Baasha etc mentioned above
(ii) Sahavaasa Yoghyar ? Those who, in addition to those at (i) above, are known for their impeccable ?anushTAnam? (Practices as laid down in the Saastras) . It is desirable to seek to be in their company, for securing one?s own spiritual elevation.
(iii) Sadhaanubhava Yoghyar - Those who are endowed with (i) and (ii) above, in such an abundant measure that their Jnaana, Bhakti, Viraaghya and AnushTAna etc. which can be discerned even at first sight. Anyone coming into contact with them, will yearn for their company ?SamslEsham? and will feel depressed when being away from them. (VislEsham)

TEN KINDS OF VAISHNAVAS
(i) AdvEshi: Those who do not entertain any hatred.
(ii) Anukoola: Those who are proactively helpful
(iii) Naamadhaari: Those who can be distinguished by their names
(iv) Chakraankhi: Those who have had their ?Pancha Samskaram? or ?SamaasrayaNam? with cauterization of the sign of Lord?s disc.
(v) Mantrapathi: Those who have been duly initiated in the Ashtaakshara Mantra by their Acharyas.
(vi) Vaishnava: Those who practice Bhakti and give up worship of Devataantaras for Moksha
(vii) SriVaishnava: Those who meditate upon Sriya:Pathi incessantly.
(viii) Prapanna: Those who have done ?Prapatti? i.e. ?SaraNAgathi?
(ix) Ekaanthi: Those who believe that Lord Vishnu ALONE is the means (Upaaya) and the end (UpEya) and NOT EVEN Prapatti.
(x) Paramaikaanthi: Those who do not ask for EVEN MOKSHA.
====================================================================


"A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar
Swami, former Principal, Sri Ahobila Mutt Sanskrit College,
Madurantakam
====================================================================
"I have no paternal property: nor have I earned anything: But, on the
summit of Hastigiri is my ancestral property. I have decided to sing
His glory alone; I shall not engage myself in the childish pranks of
singing about seemingly great men?"

These are the words of our illustrious Acharya, Sri Nigamanta Maha
Desika. Quite appropriately, his son called him the sacred jewel
eagerly desired by every true Srivaishnava. Incidentally, we come to
know of a true Srivaishnava and his qualities.

"Cast aside your desires, cares and anxieties: Surrender unto me: I
shall look after your welfare" are the words gleaned out from the
teachings of the Supreme Lord. These commandments were truly carried
out throughout his life by our Acharya, the greatest of all times.
Hence, he became "Sarvatantra Swatantra" and loved by many Non-
Srivaishnavites too in his own time.

He proved to be a person of attraction not only for his followers but
also for Lord Sri Ranganatha and His Consort Sri Ranga Nachiar, the
Divine couple, as the Acharya addressed them.

Our Acharya combines in himself the great qualities of the teacher
and the taught. A true follower of his Sampradaya should at all times
strive to follow up his teachings throughout his life. Though it is
not possible to raise us to his stature, everyone amongst us in our
own miniature world, should try to attain at least a part of his
perfect life.

Comparing his life, what a great fall we now see in our midst!
We do very many things now merely because they are remunerative to us
or to someone around us. We engage ourselves in very many activities
to get us to limelight of the innocent public, which think us to be
great, perhaps!

Our desire very often is to be published, photographed and praised
very much. "Even a fool does not act without expecting some return"
is the motto of this day. We see this striking contrast between the
life of the great Acharya and our own lives today.
Are we real Sri Vaishnavas?

We are ignorant about the real purpose of the teachings of our great
Acharya: We are lazy to follow up his teachings: We are even
reluctant to give a helping hand to those trying to practice the
teachings of the Acharya. Being so ignorant and unwilling, naturally,
we do not teach our youngsters the greatness of our Acharya and his
teachings. On the other hand, we make our children believe that we
are the real representatives of the Acharya.
Are we really so?

We fail in our duty to educate the youngsters on the right Sastric
lines. Our real service to society is in the uplift of spiritually
downtrodden youngsters of our community.

We must set an example to our children by our simple lives and
devotional behavior. Only then, we can be considered to have done
some service to our community. Our real service starts with the
education of our children in schools, in homes and everywhere,
highlighting the simple living and noble thinking which marked the
life of our Acharya.

May the Acharya give us the courage and necessary help to do our duty
on the right lines!

(Source: Swami Desika's 7th Centenary Commemoration Volume)