Earlier we discussed that “that which possess Chaitanyam is Chit”. Chaitanyam means Swasmai-Swayam Bhaashamaanatvam.
Now, Chit is again two fold: Jeevatma and Eeshwar. Now, he defines what is Jeevatma.
“Different from Eeshwara, Chit is Jeevatma.” Or
“being Shesha by nature and chetana (gyaana swarupa) is Jeevatma “.
Jeevatma is Anu (extremely minute sized). Though it’s Anu, it is spread throughout the body through its gyaana. Just like a deepam is placed at a location but its light is spreading all through the room. Yogis can maintain kaaya-vyuha i.e. being present in more than one body. This is again done through the spread of gyaana only. In all these places, gyaana means dharmabhoota gyaana. The aatma is present in any one body only. It has entered and is controlling other bodies through dharmabhoota gyaana and is experiencing Sukham and dukham through those bodies.
If it isn’t accepted like that, the shruti vaakyas which tells jeevatma to be Anu-parimaana will not be upheld. Jainas accepts Jeevatma of the shape of body. In that case, if a jeevatma enters into another body through yoga, it has to expand or shrink itself. What to say of the shape of aatma when it occupies multiple bodies like Saubhari. This is again illogical.
Tarkika’s matam refuted
Taarikas/Naiyaayikas considers Jeevatma to be Vibhu or all pervading. Since a jeevatma performs a karma at one place and experiences the fruits of that karma at another places, by Karma-samaanaadhikaranyam the jeevatma is present in all the locations and thus vibhu.
In our matam, Punya is Bhagwan’s preeti and paapa is Bhagwan’s apreeti. Thus, Bhagwan provides the fruits of Karma to a jeevatma. Thus, there is no issue of karma being performed at different location and karma-fala being received at different location, since Bhagwan is all-pervading.
Even the other way, take the example of Jaatyesthi. The Sanskaara is done by parents when the jeevatma isn’t even present. But the fruit is experience by jeevatma.
Thus, Taarkikas philosophy of Jeevatma being Vibhu is faulty.
Gyaan-swarupa: and Gyaana gunaka:
Jeevatma is gyaana-swarupa and gyaana-gunaka. It means that jeevatma-swarupa itself is gyaana or jeevatma itself is gyaana-ghana. It is also having gyaana as it’s gunam or attribute.
Gyaana-swarupa : Jeevatma is called gyaana since it is swayam-prakasha dravyam. The aatma tattva is self-revealing, without needing help of any external source of gyaana to reveal it.
Gyaana-gunaka : Jeevatma is also aashraya of gyaana, which is it’s attribute or guna. This gyaana is known as “Dharma-Bhoota-gyaana”. Bhoota here means aatma and dharma means attribute. Thus, the gyaana which is attribute or dharma of aatma or bhoota.
Swarupa gyaana reveals only itself to the aatma. It is responsible for the feeling of ‘I’ness in all the Chetanas. To know ourselves as ‘I’; no any external source of gyaana is needed. Thus, it is swayam prakaasha. Swayam prakasha to whom? Only to itself. Thu drs, it’s called “Swasmai Swayam Prakasha” dravyam.
It is also called Dharmi gyaana. Dharmi is that which possess Dharma. Since aatma possess dharma gyaana, it is called Dharmi gyaana.
Dharmabhoota gyaana : DB gyaana is also self-revealing. Thus it is also gyaana swarupa or swayam-prakasha.
Swayam prakaasha to whom?
Not to itself since it is achetana. It is self-revealing to jeevatma. Thus, it is “Parasmai-swayam-prakaasha” dravya.
DB gyaana flows out from jeevatma to manas and then to Indriyas and thus goes out, have Sanyoga with objects outside and collects information. It comes back to Indriyas, Manas and then to jeevatma. Thus, DB gyaana is the means for jeevatma to gain knowledge and being aware of surroundings.
NOTE: The concept of Swasmai-swayam-prakaasha and Parasmai-swayam-prakaasha needs careful study.
Also to be noted, gyaana is a dravya in Vedanta. If translated as ‘knowledge’; it will be improper and may lead to incorrect understanding.
Till now, we studied about Mishra Sattva. It’s called so since it is a mixture of Sattva, Rajas and Tamas (depending upon its origin). Everything in leela vibhuti is Mishra Sattva.
In Nitya Vibhuti, everything is Shuddh Sattva, since Rajas and Tamas don’t exist there. It is evident from the Ved pramanas.
So, Sattva guna is devoid of Rajas and Tamas is Shuddh Sattva. (It is to be noted that Sattva, Rajas and Tamas are not dravyas. They are adravya or guna. Any object in that particular guna is being told Mishra Sattva dravya or Shuddha Sattva dravya.)
Shuddh Sattva is apraakrita (doesn’t belong to 24 tattvas arising from mool prakriti, know as praakrita vikaaraas) and exists in a particular Desha (place), beyond the leela vibhuti. It is known as ‘Parama Vyoma, Parama padam, Ayodhya, Aparaajita, Vaikunth’ etc names in Vedas.
All the achetan tattvas in Nitya Vibhuti possess the quality of Shuddh Sattva. (They are five with names: Parameshthi, Pumaan etc and known as Panch-upanishad tattvas).
Archiraadi gati or Smritis are pramanas for this:
The bodies of Bhagwan, Lakshmi devi, Nityas and Muktas are made of these Shuddha Sattva tattva Panchopanishad dravyaas.
Note: Shuddha Sattva tattvas are Swayam prakasha dravyas. They are ajada. Thus, they are called Gyaana-swaroopa.
But they are achetanas as they don’t have Swasmai-swayam-prakaasha.
After Panchikaranam, the creation of sthoola jagat have been done. Till now, the creation is adwaraka. Bhagwan creates the universe directly. Henceforth, the creation is Sadwaraka. Bhagwan creates being Antaryami of Brahma and other jeevatmaas.
An important concept here is ‘Anupravesha’ (following entering). Before creation, jeevatmas had no names and forms and their gyaana was almost zero. They were lying like achit objects. The purpose of creation is to create names and forms and thus provide limbs to jeevatmas to enable them to make efforts for achieving moksham.
For creating names and forms, the anupravesha of Bhagwan is ‘jeeva-dwara’ I.e. making jeevatmas as the medium. He enters a jeevatma and from being an antaryami there, he evolves various forms and give them a name. Whatever exists to have name and form, should be understood to have been developed through ‘jeeva-dwara-anupravesha’ of Bhagwan.
Thus, by creating these names and forms, he himself became known by those names and forms. As he is their antaryaami, these all are his shareera. The rivers, the mountains etc are seen as Bhagwan (since they are shareeratayaa (like body) inseparable from Bhagwan (aprithak siddha Visheshana). Even the names and forms a jeevatma gets can be understood as names and forms of Bhagwan, as bhagwan is the antaryami of that jeevatma.
NOTE:
After studying ‘anupravesha’; some may develop the understanding that Bhagwan enters the jeevatma as antaryami after creation. That’s not a correct understanding. The inseparable or aprithak siddh relation means that Bhagwan is always the antaryaami of jeevatmas, without any gap. If for any moment, Bhagwan isn’t the antaryami of jeevatma, the existence of jeevatma itself will get destroyed.
In the previous posts, we discussed the srishti krama upto panch-bhootas and also understood how Bhagwaan is both cause and effect of the creation (upaadaana and upaadeya).
Now, let’s understand the important concept of Panchikaranam. Bhagwan mixes the Panch-Bhootas in a definite proportion for the creation of gross srishti.
First he divides the bhootams into half. The other half is again divided into 4 parts. Then the bhootas are mixed together. The half portion of a bhoota is mixed with 1/8th of the other four bhootas.
Thus, 1/2 + 1/8 * 4 = 1.
Thus, all the bhootas have the properties of other bhootas as well, due to panchikaranam. This panchikaranam holds very much importance in the Jagat-Srishti. It will be dealt with later in the book.
Now the acharya discusses about Bhagwaan being abhinna-nimittopaadaana kaaranam. Kaarana: Cause Kaarya: Product
Both kaarana and Kaarya in jagat-sristhi are Bhagwaan himself.
Kaaranam is two fold: Upaadaana kaaranam (material cause) and Nimitta kaaranam.
The nimitta and upaadaana kaaranam for the creation is Bhagwaan himself.
Upaadaana kaaranam is that which transforms into the product. For the product pot, clay is the upaadaana kaaranam or material cause, and potter is the nimitta kaaranam. In Ramanuja-siddhantam, Bhagwan is Upaadaana kaaranam as well as Nimitta Kaaranam the srishti of the universe. Let’s see how:
‘Upaadaana kaarana‘: Prakriti-Mahadaadi-shareerak Bhagwaan. Bhagwaan who has for its body, Mool Prakriti and Mahat etc.
‘Nimitta kaarana‘: aashraya of sankalpa and Shareeraka of Kaala is nimitta kaarana. (Bhagwan who possesses sankalpa-shakti and has kaala as his shareera).
‘Kaarya‘: Mahadaadi-shareeraka Bhagwaan is the kaarya or product. (Bhagwan who has Mahat, Ahankaara etc as his body. Important to note here that Mool-Prakriti is never a kaarya and is only a kaarana).
So, we can see Bhagwaan having as his shareera mool-prakriti etc., is the material cause, and the Bhagwan having as his shareera Mahat etc., is the kaarya or product. Bhagwan with his sankalp shakti is the Nimitta kaarana.
There is no difference between the kaarana and kaarya or, in other words: upaadana (material cause) and upaadeya (product) are one and the same i.e., Bhagwan. Like, Mud and the pot are one and the same. Gold and Golden ornaments are one and the same. On looking at the pot and ornament, we say that it is mud or gold, respectively. There is no hindrance in this identification. Bhagwaan is both Upasana and update i.e. Bhagwan who is a mool-prakriti shareer, transforms into a Mahat etc shareer.
There is only avastha bhedam or difference of stage. Like taala leaves were used to make ear-ornaments. It goes through different stages but at all the stages it is taala leaf only.
Similarly, Before creation and after creation; there is transformation of the shareera of bhagwan from sukhma (subtle) to sthoola (gross).
NOTE
Question can be asked regarding the shareera and shareeri but the doubts will get clear when we discuss how Ramanuja defines shareera.
Another question can be that, “Bhagwan’s shareera is the upaadana kaaranam. Why do you say that Bhagwan is the upaadaana kaaranam?”
These doubts will be cleared when we study ‘aprithak-siddhi-visheshan’. Entire chit and achit are aprithak or inseparable from Bhagwan in both Sukshma avastha and sthoola avastha, as bhagwaan pervades them as shareeri. No any substance can be seen separately from Bhagwan.
In the earlier posts, it was discussed how 11 indriyas are born and how the indriyas of the jeevatma are transferred to the next births. Thus Vasana and Ruchi samskaara are transferred along with the indriyas. The question may arise that how do the indriyas travel with the jeevatma when they don’t have body i.e. after death and before a new birth? The acharya educates us here.
The Indriyas are of Anu parinaama (extremely minute size). Each Indriya resides at its respective organ. Like Chakshu Indriya resides in the eyes, Tvak indriyas reside all through the body. Manas is again four-fold: Manas, Buddhi, ahankaara, and Chitta. Buddhi, or Intelligence, is gyaana (dharma-bhoota gyaana), which is used for contemplation by the aatma.
Vaayu is of five types: Prana, Apana etc. Prana is the superiormost vaayu. (It is brought here to assert that Prana is also an achetan object and should not be confused with aatma).
Tanmaatra (तन्मात्र)
From Taamasa Ahankaara, 5 tanmaatra and 5 Bhootas are born. Tanmaatra is a primitive stage form (very minute form) of Bhoota. The pancha bhootas are: Akaasha (space), Vayu (air), Agni (fire), Aapah (water) and Prithvi(Soil). Thus, the corresponding tanmaatras are also five-fold: Shabd, tanmaatra, Sparsha tanmaatra, Rupa tanmaatra, Rasa tanmaatra and Gandha tanmaatra.
Krama
From Taamasa ahankaara is born Shabd Tanmaatra. From Shabd tanmaatra comes Shabda Bhoota. If we take the milk as Taamasa ahankaara and curd as Bhoota, then the stage between the milk and the curd (half-fermented) can be understood as tanmaatra.
This srishti Krama is taken from Vedas.
Till now, we have understood that Shabd tanmaatra is born from Taamasa ahankaara and from Shabd tanmaatra is born Shabd bhoota.
From aakaasha is born vayu, From Vayu is born agni and in same sequence comes aapa: (jala/water) and prithvi (soil).
Regarding the shrishti krama, there are two opinions of the acharyas:
Opinion 1:
1. From Shabd Tanmaatra is born Aakaash bhoota and Sparsh tanmaatra.
2. From Sparsha tanmaatra is born Vayu bhoota and Rupa tanmaatra.
3. From Rupa tanmaatra is born Agni bhoota and Rasa tanmaatra.
4. From rasa tanmaatra is born aap: (jala) and gandha tanmaatra.
5. From gandha tanmaatra is born Prithvi bhoota.
Opinion 2:
This is the opinion of the majority of acharyas.
From Shabd Tanmaatra is born Aakaash bhoota.
From Aakaash bhoota is born sparsh tanmaatra.
From sparsh tanmaatra is born Vayu Bhootam.
From Vayu Bhootam is born Rupa tanmaatra.
From Rupa tanmaatra is born Agni bhoota.
From Agni bhoota is born Rasa tanmaatra.
From Rasa tanmaatra is born aap: (jala).
From Aap: is born gandha tanmaatra.
From gandha tanmaatra is born Prithvi Bhoota.
NOTE: The tanmaatra of aakaasha is called shabd tanmaatra, as its guna is shabd. (Shabd gunakam aakaasham). The tanmaatra shouldn’t be confused with guna (quality). Tanmaatra is a dravya, not a guna.
Also, There is the concept of aavarana krama. When the next tanmaatra is born from the previous tanmaatra or bhoota, the previous bhoota is covered by its previous tanmaatra/bhoota. Just like a plant is born from a seed with soil covering.
But these are advanced concepts and need not be discussed here.
Now acharyas start defining the padaarthas. Padaartha roughly means the meaning of a word or pada (suptingantam padam). It would mean Tattva. Tattvas in Vishishishtaadvaita are divided into three: Chit, Achit and Ishwar. Thus, it’s also called ‘Tattva-traya‘ sampradaya.
Tattva traya is Chit, Achit and Ishwara
Chit: One who possess Chaitanyam (Consciousness). One who can identify itself as ‘I’. This is called swasmai-swayam-prakaashakatvam. This will be explained later.
Achit: A dravya which doesn’t possess chaitanyam. To differentiate from adravyaas like sattva, rajas etc gunas; the word dravya is inserted in the definition. That which is aashraya for guna or kriya is called Dravya. (Guna–kriya-aashrayatvam).
Achit is further subdivided into three: Prakriti, Kaala and Shuddha sattva. While the guna of prakriti is mishra-sattva (mixture of sattva, Rajas and tamas), kaala is sattva-shunya.
Prakriti (Moola prakriti) is the first achit tattva. Prakriti means origin. Since it is the origin of all achit tattvas, it is called prakriti. It covers gyaanam, so it is called avidya. It does astonishing works, so it is also called maaya.
The first vikaara (deformation) is Mahat. Depending upon its origin from moola prakriti, it can either be Sattvika, Rajasika or Tamasika. Thus it is of three types.
From Mahat comes Ahankaara dravya. Depending upon the source, it is again of three types. (Don’t get confused with adravya or quality ahankaara).
From Sattvika Ahankara comes Indriyas. Indriyas are again of two types: Gyaana-Indriya and Karma-Indriya.
Gyaana Indriyaas are of two types: Baahya (outer) and Aantar (Inner). Inner Indriya is Manas. Outer Indriyas are five: Ghraan, Rasana, Chakshu, Tvak and Shrotra. (Indriyas are sukshama and can’t be seen by naked eyes. They reside in some sense organs). Ghraana indriyas resides in Nose, Rasana in tongue, Chakshu in eyes, Tvak in skin (all through the body) and Shrotra in ears.
The Vishayas of different Indriyas are:
Ghraan : gandh (smell), Rasana: Ras (taste), Chakshu: Rupa (form), Tvak: Sparsha (touch), and Shrotra: Shabda (Sound)
Till now we discussed Srishti-krama from Mool Prakriti to Mahaan to Ahankaara. From Sattvika Ahankara, 11 indriyas are born: 5 gyaanendriya, 5 karmendriya and Manas (मन). The other 10 are outer indriyas, while Manas is an inner indriya, also known as ‘Anta:Karana‘.
Manas is the means for aatma to get knowledge. Asaadhaarana kaarana (means) is the kaarana which is means only for the object. Saadhaarana Kaarana, or ordinary means, can be infinite. In nyaaya, asaadhaarana kaarana is called karaNa (करण). Manas is a means of knowledge only to its aatma, and thus it is an asaadhaarana kaarana of knowledge to the aatma.
When manas interacts with an Indriya, it obtains knowledge from that Indriya and passes it to the aatma. Thus, the gyaana of the aatma flows through the manas to the Indriyas and goes out from that particular organ and has sanyoga with objects outside. The information or gyaan reaches the aatma in a similar route, i.e., from Indriya to Manas to aatma. Thus, the aatma interprets the information received from the indriya and manas.
For a jeevatma, one set of Indriyas only exists throughout his stay in Samsara. When a person dies, Indriyas accompany him in sukshma deha. When he gets another body, the same Indriyas get positioned in the particular organs. The Sanskaara of the Indriyas, collected in a particular birth is carried to all future births as well. Some yogis enter into another body through yogic power or they enter into multiple bodies. Still, the Indriya of jeevatma remains one and the same only. (Not that he will have different indriyas in different bodies).
In the case of a mukta jeevatma, he sheds his laukika Indriyas on the shore of the Viraja River. He gets alaukika Indriyas, suitable for Vaikuntha loka. The discarded indriyas remain there till Pralaya.
In Pralaya (dissolution), all the Achit Tattvas get dissolved into their respective origins and finally into Moola Prakriti. Indriyas merges into Sattvika Ahankara, which merges into Mahat and then into Moola Prakriti.
The grantha Ramanuja-mata-saara-sangrah is authored by Srinivaasacharya swami. The grantha presents very very basic details of Sri Vaishnava philosophy for beginners.
The translator has tried not just to give word-by-word translation but to present the concepts in lucid manner and add a few details from his own behalf as well.
In the first mangala shloka, acharya takes shelter of Bhagwan, who holds sarnga bow, Sheshi of entire jagat and served by Sri devi and Bhu devi, while he is lying on aadi Shesha paryanka.
In the second mangal shloka, acharya takes shelter of his acharya parampara. Hari – Shri – sainya_raat (Vishwaksena) – Kaari (Nammalvar) – Bhunaath (Ranganaatha muni) – abjadrisha (Pundarikaksha) – Rama mishra – Yamun muni – Mahapurna – Lakshmana (Ramanuja muni) – aamnaaya shekhar (Vedanta Desika) – Pattacharya.
The author identifies himself with the son of Pattacharya swami, who is also his acharya. He pledges to describe the siddhanta of Ramanuja muni as per his own intelligence.
The Vishishtaadvaita (VA) is propounded by Shri Krishnadvaipaayana Vyasa, Bodhayana and Ramanuja swami (pradhaana acharyas of the VA lineage).
The subject of Vedanta-Sutra (Shareraka meemansha) is Bhagwaan who is
Shripati
paramaatma, and
having entire chit and achit as his shareera.
Means to achieve that Bhagwaan is either Bhakti-Yoga, which have as it’s anga nitya, naimityika karmas as per one’s varnashrama; or Nyaasa (Sharanagati). (It should be noted that Karma Yoga, Gyaana Yoga, Bhakti Yoga and Prapatti are taken as separate and independent means for moksha. Sharanagati is not following any means for moksha and being dependant on Bhagwan’s kripa. When sharanagati is done means for moksha, it is called Nyaasa-vidya or Prapatti-yoga. In Ramanuja sampradaya, Sharanagati is not done as means for moksha as Bhagwaan is the only means. Sharanagati is just adhikaari-poorti.)
Final goal or parama-purushaartha is reaching desha-vishesha (Sri-Vaikuntham) and doing Bhagwad-Kainkaryam; which is of the nature of paripoorna anubhava of Brahman (Bhagwan), getting qualities and rupam similar to Bhagwan and is called as Moksham.
There are two common and very popular misconceptions in our sampradaya:
Being a son of acharya is an enough qualification to be acharya.
Taking the sambandham of acharya (Diksha) is enough for moksham.
This has not been told by any of the Purvacharyas and in any of the granthams. What they have said:
Acharya must be having gyaanam and anushthaanam (Plus sambandham of Acharyas appointed by Ramanuja).
Shishya must be having gyaanam and anushthaanam, without which Moksham is impossible. (Exceptions can’t be general rule. Anyday Moksh-pradatvam isn’t in our hand but with Bhagwan).
Thus, a Sri Vaishnava who has surrendered to an acharya who have gyaanam and anushthaanam and he himself possess gyaanam and anushthaanam gets Moksham.
But don’t we get Moksham from Ramanuja-Sambandham?
Yes, true. But the acharya to whom we surrender should be Ramanuja dasa and the shishya himself/herself should be Ramanuja dasa.
Being Ramanuja dasa means having gyanam of aacharya-sheshatvam and anushthaanam as per that gyaanam. The Sambandhis appointed by Ramanuja are Avayavas (body parts) of Bhagwad Ramanujacharya. Thus sheshatvam toward Upakaarak acharya and kainkaryam to him is actually kainkaryam towards Ramanuja swami himself.
Also, we never say that only Ramanuja-sambandhis can get moksham. Other Sampradayas have their own methodologies. We follow what our purvacharyas gave us. We can’t say who will get Moksham and who won’t get. Bhagwan is param swatantra to give to anyone he wishes.
74 Simhasanadhipatis
Sri Vaishnava Sampradaya is anaadi and begins from Sri Ranganaatha Bhagwan in ShriRangam (as per the present existing disciple successions. There may be other ones but unknown to us). This anaadi Sampradaya reached Ramanujaacharya swami. All the streams of parampara merged into him, he being the acharya of all. Bhagwan has assured to give moksham to all Ramanuja-Sambandhis. Bhagwad Ramanuja has laid down some rules. One who abides by those rules, are Ramanuja dasa and Moksham is ensured to them by Ramanuja Sambandham. (No, it’s not like getting diksha from acharya and moksham is ensured. That is just a start.)
After Ramanujacharya swami, the parampara diverged to 74 Simhasanadhipatis. By convention, the hereditary Vamshajas of them are considered acharyas, but not ONLY they are the acharyas.
The present acharya can give diksha adhikara to his disciples based on his gyaanam and anushthaanam. That may be his son as well some of gyaana-vamshaja as well. Parashar Bhattar gave Acharyatva to Nanjeeyar (Vedaanti swami). Nanjeeyar gave to Nampillai (Kalivairi das swami) and Nampillai to Krishnapaad suri and Periyavachchan pillai. It’s worth noting that they aren’t from the hereditary Vamsha parampara of 74 Simhasanadhipatis. They were chosen as the leader of the Sampradaya in Oran-Valli parampara based on their gyaanam and anushthaanam only. Swami Periyavachchan Pillai had many shishyas, including glorious Vadi Kesari Jeeyar parampara. Swami Pillai Lokacharya appointed Tiruvaimozhi pillai (शैलेश स्वामी) as his successor, who wasn’t from the hereditary (auras) Vamsha parampara of 74 Simhasanadhipatis. Sri Shailesh swami was a King by that time and had almost left the sampradayam. Swami appointed Vilan Cholai Pillai to reform him and bring back to sampradayam and give acharyatva.
Coming to the most important acharya, Swami Varavara muni who appointed asht-diggajas. Swami established important acharya peethams like Vanmamalai Totadri mutt, which don’t belong to 74 parampara but is one of the most glorious parampara in preaching and spreading Sri Vaishnava Sampradaya throughout the length and breadth of India. Swami Varavara muni through his disciple Koil Annan VaradaNarayanacharya swami, established Goverdhan mutt parampara in Mathura-Vrindavan, which spread the sampradaya from Rajsthan to Nepal-Bhutan horizontally and Kashmir to Maharashtra vertically. Gadi Anantacharya swami established several mathams in North and gave them Diksha adhikaara like Buxar Tridandidev mutt etc.
Even much before this, we have many ancient mutts as well like Orissa Embar mutt, Jeeyar swami mutt, Rajsthan Jhalariya mutt etc.
It’s good to have Vamsha-gauravam but that itself isn’t enough qualification for Acharyatva. All the Acharyas from Lokacharya swami to Varavara muni swami, Devaraaja swami etc have given Acharya Lakshanams. They are of primary importance. We have a word “Acharya-Purusha”. What does it mean? It’s simple meaning would be ‘Ramanuja-dasa’. Thus, one who have enough gyaanam and Anushthaanam of his swarupam as Ramanuja-dasa can only be Acharya. An Acharya should have received diksha adhikaara from his own acharya (who would lie in the 74 parampara but may or may not be from 74 auras Vamshas). It’s not that some shishya can voluntarily declare himself as acharya. The shankh-chakra mudra is given to the shishya by the acharya.
Swami Pillai Lokam Jeeyar in his Vyakhyanam of Upadesha Ratnamala says, “From Prapanna-jana-kootastha Shathakopa alwar to vartmaana acharya is unbroken Vamsha-pravaaha“.
What Vamsha-pravaaha is being talked here? Does Shathakop Alwar have any Auras (hereditary) Vamsha? The Vamsha being talked here is gyaana-parampara only. Natha Muni was Vamshaja of Nammalvar. Not by hereditary genes but by being gyaana-putra.
As a Sri Vaishnava, what’s our pravar? It’s ‘Paraankusha-Parakaal-Yativaraadi’. Thus we all have same gotra and same Vamsha.
How?
Remember Parakaal Alwar saying, “I wasn’t born then (from mother). Once I was born (gyaana-janma), I never forgot.
CONCLUSION
An acharya in one having Ramanuja sambandham from his acharya, and empowered by his acharya with aacharyatvam. The 74 Simhasanadhipatis are 74 doors of the dam of the compassion of Ramanuja. The acharya in the traditions further empowered other acharyas, established other muttams and thus Ramanuja sampradaya grew in all directions.
Gyaanam and anushthaanam of upakaaraka acharyas is important for the uplifment of the shishya. Someone lacking in gyaanam and anushthaanam can’t be an acharya.
Thus both, being in shishya parampara and given aacharyatva by his aacharya plus gyaanam and anushthaanam is important to recognize someone as acharya. Take shelter of an Acharya having both the qualifications.
Appendix
There are amaryaadit allegations against Chinna Srimannarayana Jeeyar swami from Andhra and many fake social media accounts are declaring him a fake acharya. While I agree with their criticism that devataantara sambandham should be avoided. I strongly condemn the criticism that targets his guru-parampara. He was appointed as the successor of his acharya Pedda Jeeyar swami as per his acharya’s wish and in front of most all the stalwarts of the sampradaya in Tirupati. Thus, he received rights to be an acharya by his acharya. Pedda Jeeyar swami was an iconic figure of the sampradaya who had cordial relationships with all the stalwarts of the sampradaya and together they worked for the betterment of the sampradaya. Allegations against such a glorious parampara is like spitting towards the Sun.
(संक्षिप्त श्री वैष्णव गृह आराधना, जो 20-30 में पूर्ण हो सकता है, द्राविड प्रबन्धों एवं संस्कृत स्तोत्रों के साथ के साथ दास ने प्रस्तुत किया है| सम्प्रदाय की आराधना-पद्धति के अनुसार, सांप्रदायिक विद्वानों से चर्चा करते हुए दास ने यह लिखा है| दोषों के लिए क्षमाप्रार्थी हूँ|भगवान के प्रपन्न होने के कारण यदि में किसी हेतु के निमित्त (आयुष्य बढ़ जाये, काम निर्बाध पूर्ण हो जाये आदि) संकल्प आदि करना सम्प्रदाय विरुद्ध है| हम केवल भगवान की आज्ञा से एवं भगवान के कैंकर्यरूप पूजा ही करते हैं| मोक्ष की कामना से भी भगवान की आराधना करना प्रपत्ति-निष्ठा के विरुद्ध है| एकमात्र भगवान का निस्वार्थ कैंकर्य ही उद्देश्य होना चाहिए|)
इस प्रमाण के अनुसार, प्रातःकाल “हरि! हरि! हरि!” का उच्चारण कर उठने के बाद, हाथ-पैर धोकर, आचमन करके रहस्य-मन्त्रार्थों का अनुसन्धान करना चाहिए| प्रातःकाल अर्चिरादी मार्ग एवं भगवान के पाँच रूपों का भी ध्यान करना चाहिए|
तत्पश्चात स्नानादि, संध्या-वन्दनादि के पश्चात तुलसी पत्र अमनिया करके (तोड़कर) पूजा पात्र में रखना चाहिए| असावधानी से, जल्दबाजी में या अशुद्धावस्था में तुलसी का स्पर्श करना पाप माना गया है|
आराधन के लिए दीप प्रज्वलित करें और कम-से-कम आराधन समाप्त होने तक भगवान के बायीं ओर दीप जलती रहनी चाहिए|
फिर गृह मन्दिर के पास जाकर भगवान का सुप्रभात करते हैं| भगवान के सुप्रभात से पूर्व आलवारों एवं रामानुज स्वामी का सुप्रभात गा सकते हैं| मन्त्र गुरुपरंपरा एवं श्लोक गुरुपरम्परा का अनुसन्धान कर सकते हैं|
(स्त्रियों और पुरुषों, दोनों को गृह-आराधना का ज्ञान होना चाहिए| स्त्रियाँ मन्दिर की सफाई, माला बनाना, प्रसाद पकाना, भजन निवेदित करना आदि सेवा कर सकती हैं| स्त्री शरीर से शालग्राम एवं प्राण-प्रतिष्ठित विग्रहों के स्पर्श का निषेध है| लड्डू-गोपाल आदि उन विग्रहों की, जिनकी प्राण-प्रतिष्ठा नहीं हुयी है, उनकी सेवा वो कर सकती हैं| यदि घर के पुरुष न हों तो स्त्रियाँ शालग्राम जी के स्पर्श बिना उनका सामान्य आराधन कर सकती हैं| यदि घर की स्त्रियाँ न हों तब पुरुषों को भी भगवान के लिए पकवान तैयार करना, माला बनाना आदि कैंकर्य आने चाहिए| यदि घर से बाहर जा रहे हों, तब जैसे बच्चे को या तो अपने साथ ले जाते हैं या किसी अभिभावक के पास छोड़ जाते हैं; वैसे ही भगवान को या तो अपने साथ ले जाएँ या किसी उत्तम वैष्णव के पास आराधन की व्यवस्था कर दें|)
स्नान के पश्चात उर्ध्व पुण्ड्र धारण करते वक्त हम प्रायः मन्त्रार्थों का ध्यान करते हैं।
वाक्य-गुरूपरम्परा, मन्त्र-गुरूपरम्परा एवं अपने आचार्य से लेकर रंगनाथ भगवान तक के आचार्यों के तनियाँ का पाठ करें।
तीनों रहस्य मन्त्रों का ध्यान करें।
आचार्य के श्री चरणों को शिर पर धारण करें एवं आचार्य श्रीपादतीर्थ 2 बार धारण करें।
घर के स्त्रियां और अन्य सदस्य भी तिरुआराधना मे भाग ले सकते हैं – पुष्पमाला बनाना, तिरुआराधना के स्थान को साफ करना ,तिरुआराधना सामग्री को तैयार करना, नैवेद्य भोग बनाना, दिव्यप्रबन्ध-स्तोत्र पाठ करना आदि सेवा करके । वो कदापि भी शालग्राम जी का स्पर्श न करें।
भगवान के लिए पंच-पात्र की व्यवस्था रखें एवं स्वच्छ प्लोत वस्त्र साथ रखें, जिनके एक कोने से भगवान के चरण पोंछना और दुसरे कोने से श्री भगवान के हस्त और मुख(होंट) पोंछना चाहिए ।
श्री आराधना के बीच में आवश्यक हो जाने पर अपने हाथ धोने के लिये एक अलग छोटा कलश रखें ।
उत्थापन से स्नान के समय आचार्य से श्रीभगवान इस क्रम में सेवा करें (आरोहण) और भोग, अर्चना, पुष्प चन्दन समर्पण करते समय श्रीभगवान से आचार्य इस क्रम में सेवा करें (अवरोहण) ।
‘‘स्वाचार्य हस्तेन आराधनाभिमुखो भवेयम्’’ इस उक्ति के अनुसार हमारे हाथों द्वारा आचार्य ही भगवान की आराधना कर रहे है हम केवल निमित्त मात्र है , इस भाव को रखते हुये आराधना प्रारम्भ करें ।
अब तीन बार ताली बजाकर बोलें (इसे तालत्रयम् कहते- पहले दाहिने हाथ से बायें हाथ पर ताली, फिर बायें से दाहिने हाथ फिर दाहिने हाथ से बायें हाथ) एवं मन्दिर का खोलें:
यं वायवे नमः। वीर्याय अस्त्राय फट्।
भगवान को पंखा झलें (https://ramanujcreations.com/) एवं रात्री के पुष्प आदि निकाल लें| पूजा के पात्रों को धोकर ‘पात्र-परिकल्पनम्’ प्रारम्भ करें| पूर्णकुम्भ (श्रीकावेरी) में जल डालें एवं उसमें तुलसी, एला (इलाइची), भीमसेनी कर्पूर (खाने योग्य कर्पूर), केसर, पुष्प आदि डालकर मिश्रित कर लें| (आजकल बाजार में तीर्थ पोड़ी मिल जाता है, या घर में ही महीन पीस कर रख लें|)
अब पंचपात्र आदि पूजा पात्रों को समुचित क्रम में रख लें:
अर्घ्य पात्र (भगवान के श्री हस्त धुलाने के लिए)
पाद्य पात्र (भगवान के श्री पैर धुलाने के लिए)
आचमनीय पात्र (भगवान को आचमन करवाने के लिए)
स्नानीय पात्र (भगवान का अभिषेक/तिरुमज्जन करवाने हेतु एवं तत्पश्चात भगवान को भोग आदि के समय)
शुद्धोदक पात्र (विभिन्न उपचारों के बीच उद्धरिणी (कलछी) को शुद्ध करने के लिए)
प्रतिग्रह पात्र (उपचार समर्पित करने के पश्चात जल डालने का पात्र)
अभिषेक पात्र (जिस पात्र में शालग्राम को पधराकर मज्जन कराते हैं)
तुलसी, पुष्प आदि
आचार्य आराधन के लिए अर्घ्य पात्र
इसके पश्चात शोषण, दाहन, प्लावन, सुरभिमुद्रा एवं अस्त्र मन्त्र से पात्रों की शुद्धि करें|
अपने बायें हाथ से दाहिने हाथ पर लिखें: ‘यं’ एवं “यं वायवे नमः शोषयामि” उच्चारित कर पूजन सामग्रियों की ओर दाहिने हाथ को दिखाएँ|
अपने बायें हाथ से दाहिने हाथ पर लिखें: ‘रं’ एवं “रं अग्नये नमः दाहयामि” उच्चारित कर पूजन सामग्रियों की ओर दाहिने हाथ को दिखाएँ|
अपने दाहिने हाथ से बाँयें हाथ पर लिखें: ‘वं’ एवं “वं अमृताय नमः प्लावयामि” उच्चारित कर पूजन सामग्रियों की ओर बाएं हाथ को दिखाएँ|
अब हाथों की अँगुलियों को सुरभि मुद्रा में जोड़कर प्रत्येक पात्रों की दिखाएँ एवं उच्चारित करें: “ओं सुं सुरभिमुद्रायै नमः”। (बाएं हाथ की छोटी अंगुली को दाहिने हाथ के अनामिका अंगुली से जोड़े, दाहिने छोटी अंगुली को बाएं अनामिका अंगुली से; दाहिने तर्जनी को बाएं मध्यमा से एवं बाएं तर्जनी को दाहिने मध्यमा से; एवं दोनों अंगूठों को|)
अब तीन बार अपने दाहिने हस्त के अंगूठे एवं अनामिका अंगुली से चुटकी बजाते हुए, घड़ी की दिशा में घुमाते हुए बोलें “वीर्याय अस्त्राय फट्”।
अब पूर्णकुम्भ को दाहिने हाथ से ढककर 7 बार उच्चारण करें “श्रीमते नारायणाय नमः”
अब पूर्णकुम्भ से प्रत्येक पात्र में “ज्ञानाय हृदयाय नमः” उच्चारण करते हुए जल भर लें|
प्रत्येक पात्र के ऊपर दाहिने हस्त को रखकर निम्न मन्त्रों को पढ़ें:
ओं नमो नारायणाय अर्घ्य परिकल्पयामि।
ओं नमो नारायणाय पाद्यं परिकल्पयामि।
ओं नमो नारायणाय आचमनीयं परिकल्पयामि।
ओं नमो नारायणाय स्नानीयं परिकल्पयामि।
ओं नमो नारायणाय सर्वार्थतोयं परिकल्पयामि।
अब उद्धारिणी में जल लेकर, तुलसी पत्र डालकर, दाहिने हस्त से ढककर एवं अपनी वक्षस्थल की उंचाई तक लाकर बोलें:
एवं सभी पात्रों के ऊपर जल छिड़क दें और अपने मस्तक पर भी प्रोक्षण करें ।
सर्वप्रथम अपने आचार्य, रामानुज स्वामीजी, आल्वार एवं विष्वक्सेन नित्य सूरी आदियों का संक्षिप्त आराधन करते हैं| उसके पश्चात, आचार्य की आज्ञा लेकर भगवान का आराधन प्रारम्भ करते हैं| भोज्यासन आदि भगवान के भोग लगने के बाद ही करते हैं|
अब अपने आचार्य के चित्रपट या आचार्य पादुका (तिरुवडि) की सेवा करें ।
आचार्य सेवा विधि
आचार्य सेवा के लिये दो अलग पात्र रखे – आचार्याराधना पात्र जिस में अर्घ्य आदि के लिये जल हो और एक प्रतिग्रह पात्र ।
अस्मद् आचार्य का तनियन् बोले । पश्चात् यह चार वाक्य बोले – अस्मद्गुरुभ्यो नमः ,अस्मद् परमगुरुभ्यो नमः , अस्मद् सर्वगुरुभ्यो नमः, श्रीमते रामानुजाय नमः ।
अर्घ्य, पाद्य, आचमन , स्नान कराते समय आचार्याराधना पात्र से जल लेकर श्री आचार्य हस्त,चरण, मुख और दिव्यमंगल विग्रह को दिखाकर प्रतिग्रह पात्र मे डालें ।
यह बोलते हुए सब सेवा करे (प्रत्यक्ष न कर पाये तो मन से ध्यान करे) अस्मद्गुरुभ्यो नमः अर्घ्यम् ,पाद्यम्, आचमनीयम्, स्नानम्, वस्त्रायुग्मम्, यज्ञोपवीतम् , व्दादश उर्ध्वपुण्ड्रम् , तुलसी काष्ठ माला, कमलमणी माला समर्पयामि ।
ध्यान
अब मानसिक रूप से यह ध्यान करें की आप आचार्य-हस्त से अर्थात आचार्य-परतन्त्र होकर आराधन कर रहें हैं| आपके हस्त आचार्य के आराधन में उपकरण मात्र हैं:
अर्घ्य समर्पित करें: “श्रीमते नारायणाय नमः अर्घ्यं प्रतिगृह्णीष्व”| फिर उद्धरिणी को प्रतिग्रह पात्र में डुबाकर शुद्ध करें|
२ बार पाद्य समर्पित करें: “श्रीमते नारायणाय नमः पाद्यं प्रतिगृह्णीष्व”| प्रत्येक बार उद्धरिणी को शुद्धोदक में डुबाकर शुद्ध करें|
3 बार आचमन समर्पित करें: “श्रीमते नारायणाय नमः आचमनीयं प्रतिगृह्णीष्व”| प्रत्येक बार उद्धरिणी को शुद्धोदक पात्र में डुबाकर शुद्ध करें|
अब ‘प्लोत वस्त्र’ लेकर एक कोने से भगवान के ओष्ठ एवं हस्त एवं दूसरी ओर से श्रीपादों को पोंछने का भाव करें: “श्रीमते नारायणाय नमः प्लोतवस्त्रं’ प्रतिगृह्णीष्व”|
अब प्रणाम निवेदित करें: “सर्व-दिव्य-मंगल-विग्रहाय समस्त परिवाराय श्रीमते नारायणाय नमः|”
(‘प्रतिगृह्णीष्व’ के स्थान पर ‘समर्पयामि’ कहना भी प्रचलित हैं| किन्तु ‘समर्पयामि’ कहने से स्व-कर्तृत्व रूप अहंकार का बोध होता| “मैं समर्पित कर रहा हूँ” कहने के स्थान पर “आप अपनी कृपा से स्वीकार कीजिये”, ऐसा कहना हमारे पारतंत्र्य स्वरुप के अधिक अनुकूल है| श्री वरवरमुनि स्वामी ने ‘जीयरपड़ी तिरु-आराधन क्रमम्’ में ऐसा ही आदेश किया है|)
स्नानासन
तुलसी पत्र लेकर स्नानासन निवेदित करें एवं श्रीमज्जन के पात्र में भगवान को पधारायें|
उपर का वाक्य बोलते हुए श्रीभगवान को सर्वार्थतोयम् पात्र से अर्घ्य और आचमन कराके मुख शोधन कराये पश्चात् तैल लेपन कर के बेसन आदि चूर्ण से मालिश करे (भावना करे ) ।
पुनः अर्घ्य-पाद्य-आचमन निवेदित करके अभिषेक प्रारम्भ करें| जल, शुद्ध देशी गौ का दुग्ध, शुद्ध देशी गौ का दही, शुद्ध देशी गौ का घी, शहद, गुड़ का पानी आदि से एक-एक करके अभिषेक कर सकते हैं|
मज्जन समाप्त होने के पश्चात भगवान को वापस अपने स्थान पर लायें| सभी पात्रों के जल को सर्वार्थ-तोय पात्र में डाल दें एवं पूर्णकुम्भ से नया जल सभी पात्रों में भर लें| अब भगवान का अलंकार करें|
तुलसी पत्र लेकर स्नानासन निवेदित करें एवं श्रीमज्जन के पात्र में भगवान को पधारायें|
अब दो बार तुलसी पत्र लेकर भगवान के दांत धुलाने एवं जिह्वा धुलाने का भाव करें:
मज्जन समाप्त होने के पश्चात भगवान को वापस अपने स्थान पर लायें| सभी पात्रों के जल को सर्वार्थ-तोय पात्र में डाल दें एवं पूर्णकुम्भ से नया जल सभी पात्रों में भर लें| अब भगवान का अलंकार करें|
अलङ्कारासन
भगवान के चरणों में तुलसी पत्र निवेदित करें: “सर्व-दिव्य-मंगल-विग्रहाय समस्त परिवाराय श्रीमते नारायणाय नमः| अलङ्कारासनं स्वीकुरुष्व”
भगवान को वस्त्र निवेदित करें: “श्रीमते नारायणाय नमः| वस्त्रं प्रतिगृह्णीष्व”
अलंकार पूर्ण होने पर स्तोत्र-रत्न का यह श्लोक निवेदित करें:
हे कृष्ण ! अपने दिव्य मंगल विग्रह के सौकुमार्य को तुम बिलकुल नहीं जानते हुए गाय चराने के लिए अरण्य जाते हो । वहां पर इधर-उधर चलने फिरने से परम शोभन तुम्हारा दिव्य विग्रह फीका पड़ जाएगा। घर पर रहने पर तो, तुम्हारे दुश्मन लोग कहते हैं कि यह कृष्ण हमारे यहां घडों में रखे हुए कच्चे दूधको पी डालता है; परंतु उनको चाहे जो कहने दो; मैं उसकी परवाह नहीं करती हूं, मेरे लिए तो तुम्हारी सभी चेष्टाएं परम भोग्य होती हैं। हे मधुसे भी बढ़कर भोग्य, प्रभो कृष्ण ! तुम्हारे सिरपर चंपक पुष्प को पहिनाती हूं। इसलिए तुम यहां पर आजा ।।…. ..(२.७.१)
इस दशक का तात्पर्य संग्राहक पद्य यह है —
स्नातं संपुष्टकेशं सुतमथ कृसुमालंक्रियाढ्यं
चिकीर्षुः माता चाम्पेयमल्लीदमनकसुरपुन्नागमागध्यभिख्यम् ।
हिन्दी अनुवाद: पूर्वदशक में मीठी वचनों से गाय चराने उत्सुक बालकृष्ण को वनप्रयाण से रोककर घर में ठहराने के बाद, नानाविध सुगंधि पुष्पों से उसका श्रृंगार कर देखने इच्छुक यशोदाजी ने चंपक, मल्ली, दमन, सुरपुन्नाग, मालती इत्यादि अनेक तभी खिले हुए सुगंधित पुष्पों को लाकर श्रीकृष्ण से प्रार्थना की कि, “हे कृष्णकिशोर ! इन पुष्पों का धारण करने के लिए यहां आ जा ।” इस अर्थके वर्णन को दस दिव्य गाथाओं से करनेवाले श्रीविष्णुचित्तसूरि का मैं भक्त हूं ।
अब भगवान के द्वादश नामों से एवं श्री देवी के द्वादश नामों से पुष्प अर्चना करें
भोज्यासनम्
भगवान के चरणों में तुलसी पत्र निवेदित करें: “सर्व-दिव्य-मंगल-विग्रहाय समस्त परिवाराय श्रीमते नारायणाय नमः| भोज्यासनं स्वीकुरुष्व”
अर्घ्य पाद्य आचमन निवेदित करें
भोग की थाली सामने रख मूल मन्त्र उच्चारण करते हुए उद्धरिणी से जल लेकर थाली के चारो ओर जल गिराएँ| द्वय मन्त्र पढ़ते हुए उद्धरिणी से जल लेकर भोग का प्रोक्षण करें अर्थात जल छिड़कें|
भोग के ऊपर तुलसी पत्र रखकर भगवान को ग्रास मुद्रा के द्वारा भोग खिलाने का भाव करें|
(दाहिने हाथ के अंगूठे को मध्यमा एवं अनामिका से जोड़ कर ग्रास मुद्रा बनता है|)
बीच बीच में पानीय पात्र से जल अर्पित करते रहें| (मज्जन के बाद स्नानीय पात्र ही पानीय पात्र बन जाता है|)
हस्त-मुख-पाद-प्रक्षालन-आचमनीयानि प्रतिगृह्णीष्व
अब ताम्बूल समर्पित करें
सेवा काल
सेवा काल में हम द्रविड़ प्रबन्धों जैसे तिरुपल्लाण्डु, तिरुप्पावै, तिरुपल्लियेचि, रामानुज नुट्रन्दादि आदि| द्रविड़ वेदों के अनध्ययन काल में उपदेश रत्नमाला आदि प्रबन्धों का पाठ करते हैं|
जिन श्री वैष्णवों को द्रविड़ प्रबन्धों का ज्ञान न हो, वो निम्न स्तोत्रों का पाठ अवश्य करें: वरदवल्लभा स्तोत्र, आलवन्दार स्तोत्र (स्तोत्र रत्न) एवं यतिराज विंशति|
भगवान के चरणों में तुलसी पत्र निवेदित करें: “सर्व-दिव्य-मंगल-विग्रहाय समस्त परिवाराय श्रीमते नारायणाय नमः| पुनर्मंत्रासनं प्रतिगृह्णीष्व”
अर्घ्य पाद्य आचमन निवेदित करें
कर्पूर से नीराजन करते हुए इन मन्त्रों का अनुसन्धान करें:
मंगलाचरण
अब भगवान के भोग को आलवारों एवं आचार्यों को निवेदित करें|
शाट्रुमुरै
आराधना के अन्त भाग को शाट्रुमुरै कहते हैं| इसमें हम आलवारों एवं आचार्यों के प्रबन्धों के कुछ अंश पढ़ते हैं एवं गुरु परम्परा का मंगल गाते हैं| प्रारम्भ में गोदाम्बा जी के तिरुपावै के अन्तिम दो सूक्त एवं विष्णुचित्त आल्वार के तिरुपल्लाण्डु के प्रारम्भिक दो सूक्तों को पढ़ते हैं| इनके साथ अन्य प्रबन्धों के शाट्रुमुरै सूक्त भी पढ़ सकते हैं| सेवा काल में जिन प्रबन्धों का अनुसन्धान किया गया, अब उनका शाट्रुमुरै सूक्त अंश गाना आवश्यक है|
Ramanujasiddhantam 
