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Inseparable truth religion

CHENNAI: The Vedas, Upanishads and sacred texts are accepted as the authoritative basis for spiritual exploration. Great preceptors in the Vaishnava tradition have strictly adhered to the scriptural doctrines and have taught the tenets to many generations of spiritual aspirants. Among such preceptors, Vedanta Desika holds a special niche in unfolding the depths of meaning hidden in the scriptures and advocating the path of surrender as the sure route to salvation, said Uttamur Sri Rajagopalachariar in a lecture on Sri Stuti.

The philosophical thrust in his compositions that are couched in an astonishing range of literary forms is on this principle of surrender, Saranagati. The Acharya Paramaparai in the Vaishanva tradition venerates the Lord as the first Acharya and the Divine Mother comes next in the line, followed by Vishvaksena, Nammazhwar, Nathamuni and others.

The Divine mother is accorded an equal status along with the Lord and is seen as His inseparable consort. This truth is reinforced in Sri Sukta (Vedas) and also in the other hymns of preceptors such as Koorathazhwar, Alavandar and Vedanta Desika that are in praise of Goddess Lakshmi.

In Sri Stuti, Vedanta Desika invokes Goddess Lakshmi who is always together with the Lord and describes Her nature, form, qualities, wealth and Her incarnations. In all humility the poet accepts his limited knowledge that is unable to sing Her limitless glory that lies beyond one’s thought and word and attributes this attempt to Her compassion. She is the embodiment of all auspiciousness and confers tangible fruits as well as liberation.

In the very first verse of this hymn the prayer seeking the feet of the Goddess shows the way to all Jivatmas to get out of the cycle of births. The Jivatma should understand its dependence on the Lord with all humility and acknowledge and accept the Absolute authority and superiority of the Lord. The spirit with which one has to surrender is spelt out in the truth that there is no one capable of offering succour, protection and liberation except the Divine Couple. The Jivatma thus realises its own helplessness in terms of protecting itself or in seeking the help of others.

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