Deivathin Kural # 19 (of Vol 2 ) of 14 Aug 2007.

Om Namah Sivaya.Deivathin Kural # 19 (of Vol 2 ) of 14 Aug 2007.(Continued from Deivathin Kural # 18 of 10 Aug 2007.)59. If someone belongs to, Saiva Siddhanta of Sri Maikandar or Visishtadwaita Siddhanta of Sri Ramanujacharya or Dwaita Soddhanta of Sri Madhvar, it is not enough to be a believer of those principles and being born in such a family, only. I am not saying this. Those Acharyals say this. "It is not enough to be born as an Iyengar; neither enough to be a firm believer of Visishtadwaitam; such a person has to get inscribed on his body 'Sanka Chakra signs', by a process similar to tattooing, known as 'samasrayanam' , (meaning 'equally surrendering' ) and get 'Matra Upadesam'; then only a person becomes a Visishtadwaitin" . In the case of Madhvas, whenever they meet their Acharyal, they have to have 'Pancha Mudra Dharanam'. They also have to have 'Mantra Upadesam'. For a Saiva, there is no compulsion to have a 'Mudra Dharanam of Soola and Rishabha'. But they have to have 'Panchatchara Upadesam' known as 'Deekkai', which is from the Sanskrit word Deeksha. This is as ordained by their respective Acharyals only. Traditionally all of them are however are adherents of Vedas and Sasthras and so are all 'Smarthas' only! This fact is not known to many.60. Say there is a Hindu. He converts to Christianity. How does he convert? The Christian Father has to Baptise him to convert him. If not, he is still a Hindu only. Is it not so? Similarly, only after a Siva Deeksha or Samasrayanam or Mudradaranam, he can convert to Saiva Siddhanta or Sri Vaishnavam or Madhva's fold. When a Hindu converts to Christianity, he leaves the Veda Sastras. But the one going to Siddhantas other than Adwaita, goes to them, keeping his belief in Vedas and Sastras intact. Because those Acharyals also continue their belief in Vedas and Smruthies as Pramaanam, but ask for certain additional functions to be followed, only after which, the convertee becomes a Saiva or Vainava or Madhva. Otherwise he continues to be a Smartha only. 61. Am I saying this, so as to gain some majority or some increase in the number of Adwaitins? No. If Adi Sankara had laid some new or additional conditions or rituals to be observed, then what I say can be wrong. But, He did not say anything like that. He did not create a new sect of Adwaita followers. He did not lay down any new Samskaaraas. So all Hindus, who have not adopted any fresh Samskaaraas, are all Smaarthaas only as before.62. This Deeksha, Mudradaaranam and Samaasrayanam, are not mentioned in Vedas or Smruthies. In Vedas, there is only, Yagnyopaveetham or Upanayanam for Brahmins, Kshatriyas and Vysyaas, as per which they have to be give Gayathri Mantra Upadesa. For the fourth varna, that requirement of Gaayathri mantra is also not there. They are all still, accepted as belonging to Hindu Religion. Acharyal did not create any new methodology.63. Smaarthaas do not have to feel bad that, they do not have any new Samskaaras. 'What is said in Vedas is enough for us', should be how they should feel. Ramachandra Murthy and Krishna Paramatma, are not known to have taken a Deekshai or given Mudradharanam or Samaasrayanam, as evidenced in Ramayanam or Bhagawatham! If the Siddhanthis say that, 'they are Avatara Purushas and so do not need such things', that will be an incorrect answer. Because the evidence as borne by the Puranas and Ithihaasa are something else!64. Because in Ramayana it says that, Rama did Veda adhyayana. (Srimad Vaalmeeki Ramayanam, Bala Kandam, 18th Sargam, "...vedaadhyayane ratha:...") Adhyayanam can be done only after the boy has been given 'Upanayanam' . So You can make out that they had been given 'Yagnopaveetham' . Similarly, in Bhagavatham, when Vasudeva and Devaki were released from jail, Krishna Paramatma was given 'Upanayanam' . (Srimad Bhagavatham, 10th Skandam, 45th Sargam.) Then Krishna like any other boy did Gurukula Vasam in Guru Sandeepani's Asrama and did Veda Adhyayana. Why should 'Avatara Purushas' be given Upanayanam and go through Veda adhyayanam? Can't they know all the Saastras, just by being all knowing 'Sarvagna', that they are? Why should Rama do Astra and Sastra Abhyasa, under Visvamithra and learn 'Bala and Athibala Mantras'? So we can make out that despite being Avatara Purushas, they behaved only as any common human being, there by showing us the way! So Adi Sankara Acharyal decided that, 'What these Avatara Purushas did in their life, is enough for us as followers. Nothing more is required.'65. People of other Sampradayas, though accepting Veda Sastras, because of some of these additional Samskaras, had to give-up many of the things that do not differentiate between Siva and Vishnu. Though some new things are added, some old ones get ignored. We can rest content that for us, no additions and subtractions are required to what is delineated in Vedas and Sastras. Adi Sankara did not add anything new. He removed the aberrations and restored and refurbished, Veda Dharma Sastras and reiterated their teachings.66. There are many Puranas and Ithihasa, to affirm that Adi Sankara is Parameswara Avatara. In them, in 'Kurma Purana', it predicts that Easwara himself is coming down as an 'Avatara', to hedge the flow of Adharma. It says:-karishyathi avatharam swam sankaro neelalohitha: lsroutha smartha prathishtartham bakthanam hitha kamyaya II'Sroutha' means followers of Veda. 'Smartha' as we know already, adherents of Dharma Sastras. So, 'sroutha smartha prathishtartham' would mean, 're-establish Veda Dharma Sastras'. 'Bakthanam hitha kamyaya', would mean, 'for the love of the devotees', 'karishyathvatharam swam sankaro neelalohitha: ', meaning that, 'the blue eyed Sankara himself will come down in human form! It is interesting to note that, though now-a-days, the moment His name is mentioned, we think of 'Adwaitam and Shan-mada-Sthapanam ', as His contributions, Kurma Puranam is talking about, 're-establishment of Sroutha Smartha traditions' .67. Similarly, in the sloka for Acharya Vandanam, it is said:-sruthi smruthi purananam alayam karunalayam Inamami bhgawathpada sankaram loka sankaram II Here too there is n mention of Adwaitam and Shanmadam, but describes Him as the abode of 'Sruthi' (Vedas) and 'Smruthi' (Dharma Sastras) and 'Puranas'. What is said in the Vedas, is made out as 'Do's and Don'ts, Rules and Regulations' in Smruthi. The same is given out as so many stories in Puranas. Acharyal is like a Temple for all these three aspects of the ageless Hindu tradition.68. The moment we say Veda Madam and Smartha Sampradayam, it means the Adwaitam which conveys the undifferentiated oneness of Jiva and Brhma. As a part of this Adwaitam, is the idea of Equal veneration for all forms of God, i.e., the concept of daily pooja to all Gods, (Shan Mada Sthapana / Panchayathana Pooja). That is why this sloka and the Kurma Purana, do not talk seperately of Adwaitam and Shanmadam. Once we have accepted that Jeeva and Brhmam are one, it is automatically implied that all Gods are one. As Shanmadam and Panchayathana puja are part and parcel of Adwaitam, Adwaitam itself is a part and parcel of Smartham which is inherent in Vedas and Smruthies. So, Vaidika Madam is Adwaita Sampradayam. Adwaitam is Vaidikam. That is why Sri Harsha, in Naishada, has used the word, 'Adwaitam', in place of 'Vedam'.69. So, all those who may belong to Dwaitam / Visishtadwaita / Saivam; but have not yet done the special samskara as their Acharyal; are all still Smarthas only. Even after they have done the special Samskara as per their Acharyas, they still continue to be worthy of Adi Sankara's blessings; since He accepts all these variations, in the spiritual development of every sadhaka. Acharyal's own Guru, that is, Gowdapada, has written Mandookya Upanishad Kaarikai. Kaarikai is a type of commentary. (In Tamil too for the original text of 'Yapparungalam' , there is a 'Yapparungala Kaarikai.)70. In Mandookya Upanishad Kaarikai, Gowdapadar says, "Many Siddhantas are mutually differing and so mutually seemingly conflicting with each other. But our Adwaitam is not contrary to any Siddhanta or Principled Stand Point of View. This non-antogonistic attitude; this sense of oneness; this 'Samarasam' is Adi Sankara Acharyal's way. We should accept Vedas and Smruthies of Dharma Sastras. Even if we are differing in procedures and rituals, we should remain as children of one God, whatever name we may prefer to call Him by. Let Him bless us to be so.(This brings to an end the talk on Sankara Sampradayam covered in four e-mails from Deivathin Kural # 16 (of Vol 2) of 05 Aug 2007.)Sambhomahadeva.