Just as fire needs a constant supply of oxygen to stay alive, the pursuit of knowledge requires a continuous inflow of wise company, exchange of humble dialogue with them, and their guidance to keep it burning brightly. Without this, the “fire” of wisdom can dwindle and fade.
If we stop supplying oxygen to a fire, assuming it will continue to burn on its own, we will only watch it fade. Similarly, if we think we’ve understood God and surrendered to Him, and therefore feel we can now abandon the company of the wise, we will lose that understanding—and even the very attitude of surrender itself.
While we live our mundane lives, we encounter wise individuals who speak of God and the purpose of life, introducing us to the inner circle—those dedicated to the constant service of the acharya. It is the company of these wise beings and their inner circle that we must seek and nurture, for they are the ones who not only guide us on our journey but also sustain us, even after we’ve reached the destination or attained the purpose.
bhakthaihi bha:gavathai saha vaikunte:thu
pare lo:ke: sriya:sa:rdham jagathpathi a:sthe
it is together with devotees that one serves the Lord even in Vaikuntha, the Lord’s ultimate abode
Thus, while the result we desire is liberation from karma and eternal bliss, our goal must be to seek and maintain the company of the learned. Once we are soaked in the right company, understanding of God through the acharya, thereby the ability to live life properly, and the opportunities to serve the Lord—both in this current life through the clearing of ahamkara and karma, and in the divine life after this birth—all become the natural result, not needing additional effort.
Does the tail of a kite need to make additional effort to fly than remain attached to the face of the kit? As long as it remains attached to the face of the kite, it need not concern itself with anything else while enjoying the same state of flight appearing more beautifully than the face at times.
sathsanga:th bhava nispruhaho: guru mukha:th sri:sam pradya:thmava:n
a:thmava:n, becomes knowledgeable of self
sri:sam prapadya:th, when one understands the mantra and its meaning
guru mukha:th, through a sadacharya
bhava nispruhaha, when the seeker developing distance from unnecessary avigations
sathsanga:th, in the company of the Wise, the learned (represented by gopikas in Thiruppavai)
Similarly, acharya is like the face of the kite, and God maintains a connection with the acharya through a sacred lineage of ‘rope’, enabling them to soar in the sky of God’s divine deeds, play, and auspicious qualities. The tail, on the other hand, is only connected to the face of the kite. To enable this connection with acharya, one needs to remain in the constant company of sajjan, the devotees.
That is why the real core of the powerful Thiruppavai lies in verses 6 through 15, where the essential qualities of the 10 types of the learned are explained so we can recognise them, seek them and remain in their company. The verses from 1 to 5 form the purva-peetika (introduction), while verses 16 through 30 form the uttara-peetika (conclusion).
Anecdote from Sri Ramayanam
When Vibheeshana sought refuge with Rama, he didn’t approach Him directly. Instead, he first asked Sugreeva to inform Rama of his arrival and his intention to surrender. This reflects the importance of intermediaries and proper channels in seeking divine refuge.
nive:dayatha ma:m kshipram Vibhi:shanam upasthitham ra:ghavam saranam gatha
Could you please let Rama know quickly that Vibheeshana has come to surrender?
Anecdote from Ramanujacharya’s Life
After staying in Sri Rangam for almost a year, Ramanujacharya was not visited by Srirangamrutha Kavi, the temple caretaker who held the keys to Lord Ranganatha’s temple. Though he served the Lord, Srirangamrutha Kavi’s pride led him to think that the Lord should stop at his home during the procession, rather than him waiting for the Lord to pass by.
One day, when his mother passed away, Srirangamrutha Kavi performed all the necessary rituals for eleven days. However, he could not find anyone to perform the final offering (bhoktha). People suggested he seek someone from Ramanujacharya’s circle, and Kuresa, a highly learned devotee, agreed to help. After receiving the offering, Kuresa did not express satisfaction (through the customary “thrupthosmi”) when asked.
Srirangamrutha Kavi, puzzled, inquired if there was something lacking. Kuresa replied that it wasn’t about the offering but about his own failure to visit Ramanujacharya in the past year. Realizing his mistake, he apologized and agreed to hand over the temple keys. Kuresa then accompanied him to Ramanujacharya, where Srirangamrutha Kavi humbly confessed his error and handed over the keys, asking for forgiveness. Ramanujacharya accepted him, advising him to study further under Kuresa’s guidance.
It is Srirangamrutha Kavi who later composed the Ramanuja Nootrandadi.
Reflection
This highlights the importance of learning from the wise, those who are in constant association with and serve the Acharya and Lord. These wise individuals are like the dwara-paalakas (guardians of the entry – one at the colony entrance and the other at the building entrance) to the divine Acharya’s and abodes of Neela Devi and others. The building of Nandagopa (Acharya) is identified by the Garuda dhwaja, symbolizing that the Lord whom the Acharya preaches about is the very same Lord described in the Vedas
sa:sthra yonithva:th, the three floors on the top of Garuda Sthambha in front of a temple says that the Lord you see inside the temple is described in Vedas – rugveda, yajurveda and samaveda. Attharva veda is considered part of Yajurveda.
Goda Devi outpours the same in Thiruppavai’s Pasuram 16, purely out of devotion…
na:yagana:y ninra nanda go:panudaiya
ko:yil ka:ppa:ne:!, kodiththo:nrum tho:rana
va:sal ka:ppa:ne:!, manikkadavam tha:l thirava:y,
a:yar sirumiyaro:mukku, arai parai
ma:yan manivannan nennale: va:y ne:rnda:n,
thu:yo:ma:y vando:m thuyil ezha ppa:duva:n,
va:ya:l munnam munnam ma:ththa:de: amma:!,
ni: ne:sa nilaikkadavam ni:kke:lo:r emba:va:y!.
-From the discourse of HH Chinna Jeeyar Swamiji
– Day 16, Dhanurmasam
Mangalagiri, 2025
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