Aacharam and Achyuta:
Having seen the glory of the different Namavalis in the previous few threads, let us now proceed to the Uttarabhaga or Phalasruti..In modern management jargon, phalasruti is called the “ Marketing Technique”.
Of the 22 slokas in Uttarabhaga, sloka 17, a statement of truth, is particularly relevant to a modern questioning youth.
“ Sarvaagamanaam Aachaarah pratamam parikalpate,
Aachaarah prabhavo dharmo dharmasya prabhurachyutah.”
“ For all Aagama Sastras, Aachara (Discipline) has been determined the foremost requirement .Dharma, self ordained duty is born out of this discipline and the Lord of Dharma is Achyuta”.
It is interesting that, after worshipping Him as “Sangraha”, one shorn of rituals etc to uplift His devotees, we talk of discipline as the foremost requisite.
While talking about Karma yoga(Yoga of Action) in Bhagwad Geeta, the Lord says “As the un enlightened act from attachment to action, so should the enlightened act without attachment, desirous of guidance to the multitude” -3.25
“ Let not the wise man unsettle the mind of ignorant people attached to Karma. By doing persistently and precisely, let the wise induce the others in all activities” 3.26.
Doing Duty for duty’s sake, devoid of any desire, is too high a philosophy for the common man. Working for results is far superior to remaining lazy. Teaching disinterested service to him will serve only a negative purpose. Therefore, it is necessary to keep him active first at all costs. Then , the Lord takes the disciple through Gnana, Karma and Sanyasayogas to Dhyanayoga. Here , he lays down certain qualifications of discipline, which are explained in my book in para 10,2.7.
Thus, the Lord slowly elevates a person from being ritualistic and action borne to the level of a yogi. We have this in our daily life as well. For example, a person in uniform, whether a school child, . a soldier or a blue collared worker, is instantly committed to his/her duties more than when without uniform. The person gets identified with the job. Similarly, when a person performs certain ritualistic duties, the prescribed codes come into play, whether it is Vibhooti, Tirumann, Rudraksham, Madisar or Panchakacham. These are necessary to elevate the person from merely performing the rituals to one of attaining the elevated level towards God. Otherwise, rituals will remain as rituals shorn of benefits and hence the need for Aachaaram.
ACHYUTA:
It is stated that the Lord of Duty is Achyuta. This name occurs in the namavali as 100th, 318th and 552nd in the Vishnu sahasranamam. Achyuta, literally means, “ He, who does not deviate from His supreme state” .Adisankara explains this as one who does not swerve from his position, does not allow his devotees to swerve either, nor does He move out of the hearts of His devotees.
In the last sloka of the18th chapter of Geeta, Arjuna conclusively states his four gains of listening to Bhagwad Geeta. He lists them as
1.His delusion is destroyed.
2.He has regained his memory through the Lord’s grace.
3.He is firm.
4.He is free from doubt.
Arjuna makes this confession, the very essence of Geeta to the Lord, whom he addresses as Achyuta. It is, therefore no wonder that Achyuta is addressed as the Lord of Dharma in the 17th sloka of phalasruti. of Vishnusahasranamam, which is again the essence of teachings of Geeta.
My question to the readers of this thread would be, whether this sloka of phalasruti has cleared the doubts raised by some readers in other threads in this forum.
Regards and Respects,
Ramanathan
Having seen the glory of the different Namavalis in the previous few threads, let us now proceed to the Uttarabhaga or Phalasruti..In modern management jargon, phalasruti is called the “ Marketing Technique”.
Of the 22 slokas in Uttarabhaga, sloka 17, a statement of truth, is particularly relevant to a modern questioning youth.
“ Sarvaagamanaam Aachaarah pratamam parikalpate,
Aachaarah prabhavo dharmo dharmasya prabhurachyutah.”
“ For all Aagama Sastras, Aachara (Discipline) has been determined the foremost requirement .Dharma, self ordained duty is born out of this discipline and the Lord of Dharma is Achyuta”.
It is interesting that, after worshipping Him as “Sangraha”, one shorn of rituals etc to uplift His devotees, we talk of discipline as the foremost requisite.
While talking about Karma yoga(Yoga of Action) in Bhagwad Geeta, the Lord says “As the un enlightened act from attachment to action, so should the enlightened act without attachment, desirous of guidance to the multitude” -3.25
“ Let not the wise man unsettle the mind of ignorant people attached to Karma. By doing persistently and precisely, let the wise induce the others in all activities” 3.26.
Doing Duty for duty’s sake, devoid of any desire, is too high a philosophy for the common man. Working for results is far superior to remaining lazy. Teaching disinterested service to him will serve only a negative purpose. Therefore, it is necessary to keep him active first at all costs. Then , the Lord takes the disciple through Gnana, Karma and Sanyasayogas to Dhyanayoga. Here , he lays down certain qualifications of discipline, which are explained in my book in para 10,2.7.
Thus, the Lord slowly elevates a person from being ritualistic and action borne to the level of a yogi. We have this in our daily life as well. For example, a person in uniform, whether a school child, . a soldier or a blue collared worker, is instantly committed to his/her duties more than when without uniform. The person gets identified with the job. Similarly, when a person performs certain ritualistic duties, the prescribed codes come into play, whether it is Vibhooti, Tirumann, Rudraksham, Madisar or Panchakacham. These are necessary to elevate the person from merely performing the rituals to one of attaining the elevated level towards God. Otherwise, rituals will remain as rituals shorn of benefits and hence the need for Aachaaram.
ACHYUTA:
It is stated that the Lord of Duty is Achyuta. This name occurs in the namavali as 100th, 318th and 552nd in the Vishnu sahasranamam. Achyuta, literally means, “ He, who does not deviate from His supreme state” .Adisankara explains this as one who does not swerve from his position, does not allow his devotees to swerve either, nor does He move out of the hearts of His devotees.
In the last sloka of the18th chapter of Geeta, Arjuna conclusively states his four gains of listening to Bhagwad Geeta. He lists them as
1.His delusion is destroyed.
2.He has regained his memory through the Lord’s grace.
3.He is firm.
4.He is free from doubt.
Arjuna makes this confession, the very essence of Geeta to the Lord, whom he addresses as Achyuta. It is, therefore no wonder that Achyuta is addressed as the Lord of Dharma in the 17th sloka of phalasruti. of Vishnusahasranamam, which is again the essence of teachings of Geeta.
My question to the readers of this thread would be, whether this sloka of phalasruti has cleared the doubts raised by some readers in other threads in this forum.
Regards and Respects,
Ramanathan
