Deivathin Kural # 4 (of Vol 2 )

Om Namah Sivaya.
Deivathin Kural # 4 (of Vol 2 ) of 06 June 2007.
(Continued from Deivathin Kural # 3 (of Vol 2 ) of 05 June 2007.)
Guru Parampara.
14. The moment I mention 'Adwaita Acharyar', you are likely to think of Adi Sankara, who came down to earth as an Avatara of Parameswara and gave detailed description of the Adwaita philosophy and established the same firmly, eternally. But he is not the founder of Adwaita. He was only the proponent. If I say that before him, long before him, Brhma created the whole world, with reference to the Vedas. Still Vedas are not the world's original Adwaita documents because, Vedas predate the creation of the worlds. That is to say that, Adwaita Philosophy is mentioned in the Vedas, even before the creation of the worlds. Upanishads are called the Veda Siras, that is, the 'head of the Vedas. They also talk of Adwaita. Sri Krishna Paramatma, at the end of Bhagawat Gita, has talked of Adwaita. Though His Gita is now famous with the prefix of Bhagawat, in every Purana of every God, there have been a Gita. 'Siva Gita, Devi Gita, Guru Gita', to name some of them. They all have given the Adwaita philosophy as the end message. The point to note is that, before Adi Sankara, there have been many Adwaita Acharyars.
15. Dakshinamurthy, Dattatreyar, Narayana and Brhma; are the four mentioned in the Adwaita Acharya Sampradaya Parampara, that is, the
traditional line of teachers of Adwaita. After these four Deities, Vasishta, Sakthi, Parasara, Vyasa are the Rishis, who are father / guru - son / sishya.
Rishis should not be included in the line of human acharyas. Rishis have had super-human capabilities of hearing, seeing and understanding. They were receptors of divine vibrations of the 'Paramatma Thatva'. They are known as 'Mantra Dhrashtas' who could see the Mantras. So, they are not to be considered normally as equivalent to human beings.
16. For example, even amongst the statues installed in temples, there is a classification. They are, 'swayam vyaktam', 'daiveekam', 'maanusham', 'asuram' and 'arsham'. When God reveals himself in some place and a temple arises there, it is called, 'swayam vyaktam' or 'swayambhu', meaning 'self-expressed or self-created'. In Tamil, it is 'thaanthonri or thaanthoni'. In many of the Siva sthalas we find swayambhu lingas. Vaishnavas consider, Sri Rangam, Thirupathi, Badrinath, Sri Mushnam, Naimisaranyam, Pushkaram, Saligramam and Nanguneri, as eight 'swayam vyaktha kshetras'.
17. What Devas have installed are known as Deiveekam. Ambal herself made a Lingam in Kanchipuram out of clayish earth. In Thiruveezhimalai, Mahavishnu installed a Siva Lingam. In many stations, Indra is said to have installed Siva or Vishnu, for absolving him of his errors of commission. These are all Deiveekam. The Siva installed by a Rakshasa Thirusira, (possibly he was three headed), in Thiruchinappalli and by another Rakshasa, Onan in Onakanthan Thali, near Kanchipuram; are 'Asuram'. Many Rajas and other devotees have also established many temples and these are naturally called, 'Manusham'. The 'Arsham', I mentioned earlier, are those established by Rishis. In Kutralam, Agasthya muni has installed a Siva. In Sikkal, Vasishta; in Thirukalavur, Durvasa; in Thiruvanaikkaval called Jambukeswaram, Jambu Maharishi; and in many more Kshetras, it is Arsha Prathishta only. I am only rattling out, whatever comes to my memory.
18. What I described in the last few minutes, was to emphasise the point that, generally we make a distinction between, Devas, Asuras and Human beings. Rishis are to be considered as a class apart at least by us, common human beings. Raja Raja Sozhan installed Brhatheeswara in the Periya Koil in Tanjore. It is to be considered as a 'Manusha Lingam'. But instead of doing it himself, he got it done through Karuvur Siddhar, a saint of that period. When it comes to Prana Prathishta, that is, invoking and installing the life force of the Gods, even in the so called 'Manusha Lingams', it is done through some Mahatmas or Siddha Purushas. As it is done even now in so many new colonies / towns / settlements, where a Mata Adhipathi or some Swami is asked to do the Prana Prathishta and Kumbha Abhisheka. The actual chanting of the necessary mantras are done by some Siva Achariyar or Battar. If they do so with the required discipline and shraddha, the mantras have their own power to bring the living presence of the Gods in the statues and that will benefit the masses.
19. I came to emphasise that Rishis have to be considered as a class apart. That is why, while doing 'Brhma Yagnam', we seperately do, 'Deva Tharpanam', 'Pithru Tharpanam' and 'Rishi Tharpanam'. In Adwaita sampradaya, after the line of Devas of, Dakshinamurthy, Dattatreya, Narayana and Brhma; comes the Father - Son line of Rishis, namely that of, Vasishta, Shakthi, Parasara, Vyasa and his son Sukha. There ends the Father - Son line because, Sukha remained a brhmachari / celibate. He was above all classifications. He was greater than humans / rishis / devas and is referred to as Sukhabrhmam. After him, the Sampradaya went the Guru - Sishya parampara way.
20. After Sukha, Sanyasis (who could not be called Rishis,) Gowda Pada and his sishya Govinda Pada, came as Adwaita Acharyas. All Rishis were not Sanyasis. Many of them were married householders. Vasishta Maharishi's wife was Arundhathi, Anasooya was Athri Maharishis wife. Rishis had to wear Yagnopaveetham and they used to do Yaga Karmas. Sanyasis do not have to do all that. Adi Sankara came after Govinda Pada. The Sanyasi Acharyals used be known as 'Paramahamsa Parivrajakars'.
21. Though he was Parameswara in human form, Adi Sankara acted and behaved as a human only, without exhibiting any super-human capabilities. He lived within the parameters as required of a devotee, observed Vaidika Dharma, and established Adwaita Philosophy. Govinda Pada's greatness was that he was our Acharyal's direct Guru. While singing the 'Baja Govindam' song, Acharyal took his Guru's name as well as that of Govinda the God. Though there are thousands of names to select from, Acharyal opted for Govinda because of this connection!
22. Now let us look at the Sloka listing all the names of the Guru lineage:-
Naraayanam, Padmabhuvam, Vasishtam,
Shakthim cha tat putra Paraasaram cha I
Vyaasam, Sukham, Gowdapaadam mahaantam
Govinda Yogeendram athaasya sishyam II
Sri Sankarachaaryam athaasya Padma
Paadam cha Hasthaamalakam cha sishyam I
Tham Thodakam Vaarthikakaaram anyaan
Asmat Guroon santhatham aanathosmi II
23. Having listed all their names, the poet concludes that he prostrates before them all. This Guru lineage is also called, 'brhma vidya sampradaya kartas',(the 's' added to the word 'karta', is to indicate the plural). The first is Narayana or Maha Vishnu. Second is 'padmabhuvam' or the 'lotus born' meaning Brhma. Then as he lists the other names, Vasishta, Shakthi, Parasara, Vyasa, Sukha, Gowdapada, the poet adds a prefix 'mahantam' and a suffix 'yogeendram', to the name of his Guru Govinda! Another point to note is that, the prefix 'Sri', has only been added to Sankara and he has also been given the title of 'Acharya'. Then the slokam lists, Sankaracharya's sishyas, namely, Padmapada, Hastamalaka. Thodaka and Sureshwara. Sureshvara has been referred to as, 'Vartikakaara', since he has written detailed notes, explanations and references, to all that Sankaracharya had written. Acharyal himself had written notes / bhashyam to Baghawat Gita, Brhma Sutra and Upanishads, such as Brhadaranyaka, Thaitreeya and others. Sureshwara had further elaborated them with his commentaries and explanatory notes. After Sureshwara the Varthikakaara, the slokam finishes with the confirmation that, the person chanting the sloka, prostrates to all others who have been a Guru in the order till date.
24. What was quoted here is the Guru Parampara Slokam for those who have Sri Sankara Baghawat Pada, as their Guru. Others should get to know the names of their Guru Parampara and amend the sloka suitably. To rekindle one's inner lamp of 'Atma Jyoti' and enable us to live optimally, we need this line of Gurus. The Guru in his later life, earmarks or details the next incumbent, to take over his duties. Thus the Acharya Parampara goes on. We should be very grateful for this arrangement. They have been practicing, cultivating(including periodic deeweeding the Un - Atmic), sustaining and safe-guarding the procedural keys, for the the greatest treasure, that man could ever aspire for. So those keen on self-analysis/realization, should be aware of the Guru Parampara.
25. The permanent wealth of the Empire of Atma or Self has been shown to us by these Masters. We should think of them at least once a day with gratitude, by chanting this sloka. Here I mentioned the Empire of Atma or Self. First I started with that boy who thought himself to be a hunter, but was rightfully entitled to an Empire. Then, talking about Guru Parampara, I have evidently gone far away! What is the connection between that story of the hunter boy and this Guru Parampara? I will tell You.
(To be continued in Deivathin Kural # 5 (of Vol 2).)
Sambhomahadeva.