|Life of Tamraparni Sri. D. V. Subbachar, B.A., F.C.A. Chartered Accountant, Coimbatore
Sri. T.S. Raghavendran, M.A., B.L.
Tamraparni Sri. D.V. Subbachar, B.A., F.C.A.. Chartered Accountant, my father, had a glorious life of 85 completed years. This humble self has covered only in brief certain important aspects of his marvellous life, so that it can be a model for future generations to follow.
He lived to the standard set in Bhagavat Gita, by Lord Sri. Krishna to Arjuna under the third chapter verse 21
“Whatever a great man does, is followed by others. People go by the examples set up and take them as authorities and follow the footsteps of such great people”
Parents of Sri. Subbachar
Sri. Subbachar was born on 1-12-1907 to Sri. D.R. Venkatanarasimhachar and Srimathi. Saraswathi. His father was very eminent in his studies particularly in the subject of Physics. He won Jagirdar of Arni Gold Medal for having secured teh 1st Rank in 14 Distrcits of the then Madras State. He was also very proficient in Sanskrit Grammar. Sir. C.V. Raman, the Nobel Prize Winner, was his close friend and classmate. He died in his early thirties. Sri Subbachar was hardly a year old when his father expired and his mother Saraswathi also follwed her husband within a few months, leaving him aged about one year as an orphan. I am reminded here of the story of Leo Tolstoy, were the angel Michael, sent from heaven to earth, was asked to find out as to what men live by, and what is not given to men? The reply was, men live by love and men are not permitted to know fully about their future.
The above story came true in the the life of Sri. Subbachar. Krishnammal, elder sister of Saraswathi took large pity and brought him up in a fitting manner.
Late Sri. C.M. Padmanabhachar B.A., B.L., High Court Vakil, was the maternal uncle of Sri. Subbachar. He was one of the most celebrated advoctes of Coimbatore practicising both civil and criminal branches of Law. His attraction and loyalty to the Bench and the Bar was unbounded. He was also the first and foremost author to print and publish authentic works of Dwaita School of Philosophy in English. He was writer par excellence.
After the demise of his uncle in the year 1919, Sri. Subbachar, by the force of circumstances had to leave for Srirangam along his foster-mother at the age of 11. He took asylum at Srirangam under the care and protection of Sri. Sri. Madhvanatha Sripadangalavaru, being the maternal grandfather in his poorvashrama.
Life at Srirangam
Sri Subbachar had his school education at Srirangam High School. Special mention has to be made about the Headmaster of the School, by name Sri. S.K. Mathrubhootham Iyer, who took special care in extending kindness and affection by providing scholarship facilities and other encouragements to continue the studies. Sri. Subbachar was a very hard working and brilliant student.
Later he joined the famous St. Joseph’s College at Trichy and obtained the B.A. degree with Physics as the main subject. Father Leigh, Principal, paid particular attention to this young Sri. Subbachar and extended all help. He became a B.A. graduate in the year 1929. Professor Sri S. Suryanarayanana Iyer guided in Mathematics and Sri. Subbachar was in the first batch when the Professor joined the college. This humble self (Sri. TSR) is proud to place on record that in the same college, was in the last batch of the said senior professor of Mathematics, while studying B.A. (Hons.) with mathematics as the only and main subject in the year 1955-1958.
Special Anugraha of Srirangam Holy Saint
Sri Sri Madhvantha Sripadangalavaru, the holy saint of Srirangam lived for about 100 years and entered brindavan at Srigrangam on 9-1-1931. A rare coincidence is that Sri. Subbachar left his mortal coil on the same 9-1-1993 exactly after 62 years. The said holy saint was solely responsible for all the learning and achievements of Sri. Subbachar in vedantic field. He had Santipatha as per tradition under the said Guru and read Sri. Madhva Vijaya and Sri. Mahabharata Tatparya Nirnaya. The said venerable saint taught him fundamentals of Dwaita philosophy and in particular the unique place of Sri. Vayu among the Devatas based on Upanishads, Vedanta Sutras etc. The unassailable truths that Sri. Vayu is Jivothama and that this is total absence of ignorance in him (other than about God and Mahalakshmi) and that Sri. Vayu’s knowledge does not diminish even at the time of mahapralaya etc. etc., were all systematically dinned by the holy saint into Sri. Subbachar in detail with authorities. Several verses composed by the holy saint were also taught to him which formed the foundation for the works of Sri. Subbachar. For example, Sri. Narayana is denoted by all sabdas, in the most important manner. Sabdas represented by letters as well as by sounds per se. Similarly Sri Vayu is also denoted by all sabdas and there is no restriction in the quantity of sabdas but the restriction is confined to the quality of denotation. In the case of Sri. Narayana, it is mahayoga, but in the case of Sri. Vayu, it is by mere yoga only. Further, a sabda denoting Lord Narayana is in infinite but in the case of Sri. Vayu, it is finite and very much restricted and limited. Such brilliant, subtle and extra-ordinary truths of Sri. Vayutatwa were all injected in the blood and bone of the youth Sri. Subbachar by the sacred saint.
The said holy saint also predicted that Sri. Subbachar, though an orphan, could live a full life extending beyond 80 years and that he would be very outstanding in mundane as well as in philosphical life, even when the child was just two years old.
The prediction of the holy saint, no doubt, became totally true and Sri. Subbachar enjoyed and lived a most useful life with all glory for 85 years, shining in a unique way in the mundane professional career having been treated by his educated clients and high officers of the Government with great regard and respect. In the philosophical world, he earned immense esteem and honour from one and all consisting of holy saints of all Mutts, learned pandits, scholars as well as by ordinary common section of the society.
Brief Summary of Sri. Subbachar’s Published Works
Guru Stotra Malika
This is a small Gadhya, in Sanskrit published in his early years. This is composed in Shleshalankar in praise of his Guru Sri Sri Madhvanatha Sripadangalavaru as well as Sri Srimad Acharya. This was published along with “Venkatesha Gadhyam” written by Sri Sri Venkataramanachar, a great pandit and paternal grandfather of the Sri-rangam holy saint.
Status of Brahmasutras
This glorious work established the superiority of the Brahmasutras as “Para-Vidya”, composed by Sri Vedavyasa, Lord incarnate Himself. The author-lessness (apaurushyatva) of Vedas is not diminished thereby and they also become para-vidya, when duly aided by Brahmasutras. Critical study of Atharvana Upanishad is done and several supporting authorities are given to establish the superiority of sutras. I may specially mention here, that this work is the greatest contribution of the author to the Vedantic world. Without knowing the gradation among the scriptural trinity, namely Sutra, Gila and Upanisads, no useful conclusive result can be achieved on any philosophical issue. This is a signal contribution going to the root of vedantic research and the author will be hailed for centuries to come, by truth-seekers.
Dvitwaadi Dharma Swaroopa Vichara
This is another excellent work where Sri Subbachar has established that the attributes like ‘two-ness’ ‘Three-ness (Dvitiya, Tritiya etc.), present in an object is ‘ananu-gata’ but not ‘anugata’ which means that it is not a common quality pervading in all objects but it is a distinct and separate quality present in each object. They are different and distinct both in respect of object as well as qualitywise. The famous sruti :
is applicable with all force to these qualities also, and no restriction is called for in the case of these attributes
Further the author has also lucidly clarified that these attributes become known by the process of counting but they are not bor. For example, a black cat in a dark room is made known when light is switched on; but not born out of the room, in which it was absent earlier.
The conclusion on these points by Nyaya School and their followers was well analysed and the drawbacks in them were shown. The stand taken by Tamraparni forefathers were all well defended by unimpeachable authorities.
This is yet another excellent work where the author las given meanings for the first eighty-eight (88) verses of ‘Anuvyakhyana ‘ from the words of Sriman Nyaya-udha. The classifications, tabulations and issues are veil arranged neatly in this work, that it serves as an instant ready reckoner for Jijnyasadhikarana. I am very happy to mention at this stage, that the author has successfully completed all the 1919 verses of Anuvyakhyana in a similar manner in about ten volumes and the manuscripts are ready and kept in tact.
Sesha Gita Bhava-Chandrika
This excellent work deals with the critical study of Srimad Bhagavadgita, the second six chapters (from 7th to 12th). The Supremacy of Srimad Acharya’s Gita Bhasya and Gita Tatparya is well established. After reading this work, I feel that there may not be much need to go through again on Gita Bhasya,Gita Tatparya, and Prameya Dipika, Nyaya Dipika of Sri Jayatheertha Mahaprabhu, or Gita Vivriti of Sri Mantralaya Maha-prabhu, since Sri Subbachar has, after assimilation of these texts, given the essence in this book. The work contains celestial rainfall of authorities from Sutraprasthana, Upanisadprasthana and others. The unique way, the author has dealt with on certain issues would bewilder the scholars of other schools. For example, under Vibhuti Adhyaya (10th chapter) on the 37th verse, we find “Pandavanam Dhananjaya” which means Lord Krishna says that among Pandavas He is Arjuna, which would apparently support Visistadwaita School which holds Arjuna with first rank among the Pandavas. They also cite this verse as an authority to support their stand. Sri Madhwa Acharya has given authorities from Vibhuti Tattva and others, to show that this falls under “Sajathiya Ekdesha Vibhuti” viz., superior amongst a portion of the whole, which means keeping aside Sri Bhima out of the Pandavas in the remaining four, certainly Arjuna ranks first.
Sri Subbachar has shown a place in the same 10th Adhyaya under the verse 28 which runs as “Ayudhaanaam aham vajram” the school of Visistadwaita has adopted the rule of “Ekadesha Pradhanya” namely holding first rank in a portion of the whole. For them ‘Chakrayudha’ is very much superior to ‘Vajrayudha’. So they have interpreted this “Ayudhaanaam aham vajram” as to apply for weapons other than Chakrayudha. Sri Subbachar has most appropriately raised a point as to why not this rule apply to ‘Pandavanaam Dhananjaya’ Why should they feel shy to accept this ? This is attributable to their ignorance of the glory of Sri Vayu Tatwa as per Upanisads and Sastras.
This seva to Sri Bhima by the author is simply
This is yet another glorious subtle work establishing the static eternity of the Vedas in respect of Letters as well as in respect of their ‘ Order ‘ or ‘ arrangement’. The Vedas which are in the form of sentences themselves are eternal and are beginningless. It is not mere letters alone that are eternal.
The author has clearly elucidated that once the static eternity of the order for letters is given up, the cardinal dictum of ‘authorlessness of Vedas’ (apaurusheyatva) also is to be given up, which none can agree. ‘Order’ or ‘arrangement’ is possible vis-a-vis time or space only.
The author points out a third kind of order which is inherent and intrinsic, called ‘Svabhika Krama’
Further the apparent and seeming contradictory commentaries of Sri Teekacharya on Tatwasankhyana and Vishnu Tatwa Vinirnaya is reconciled in that work.
Under Tatvasankhyana Sri Teekacharya observes while commenting on ‘Nitya Vedah’ as ‘Vedanam Kootastaya Adhyantashonyatvam Pramaanpramitim Iti’
Under Vishnutatvanirnaya Sri Teekacharya observes
Sri Subbachar has reconciled this nicely by bringing out the aspect of ‘Vivaksha Bheda’—viewpoint difference. The teeka on Tatwa Nirnaya is meant as an answer to Nyaya School, while the teeka on Tatwa Sankhyana is to give the truth to truth-seekers (for Siddhantms).
Sri Rama Mahima
This work very lucidly explains the most controversial and much debated issue in the immortal legend of ‘Sri Ramayana’ pertaining to the killing of Vali by Sri Rama, the Lord-incarnate, hidden behind the tree. I have come across several scholars who, while explaining this, have not done justice to the Paramatma Tatva.
Sri Subbachar has taken clue from a verse in Maha-bharata Tatparya Nirnaya and brought out in this small book the glory of Sri Rama in the incident. Neither Sri Valmiki Ramayana nor others nor commentaries thereon available, have solved this issue in an agreeable and rational manner. We may nod our head out of fear or sentiment but that is no good in an unbiased discussion.
The author in this work has placed several arguments, authorities, explanations with illustrations and has ably justified the hitting of Vali from behind the tree on legal, moral, equitable, philosophical, logical and scientific grounds. For a real truth-seeker, after reading this work, I am sure, that it would enhance the glory of Sri Lord Ramachandra and his devotion to Sri Hanuman, as per his status.
Sri Sameera Mahima
This is one of the glorious works by the author on Sri Vayutatva. The author has established in this work that Sri Vayu is also denoted by all sabdas either created by letters or by mere sounds per se, similar to the case of Paramatma, the difference being that Sri Vayu is denoted in an important manner but Paramatma in a most important way In order to understand the difference between Sri Vayu and Paramatma on this issue, there is no need to restrict in the number of sabdas (i e., quantitative restriction; but it requires only qualitative restriction regarding the manner and potency of denotation. Further a sabda denotes Lord Sri Narayana in infinite ways, but in the case of Sri Vayu it is not so, and it denotes only in a finite and measurable manner. There is, hence, absolutely no question of any equality (‘saamya’) between the Lord Sri Narayana and Sri Vayu at all.
This marvellous work has come out of a very careful, hard, intensive and deep study by the author for a number of years on all texts on the prasthana-traya and other connected works. It is not the mere outcome oi zeal and emotion towards Sri Vayu and the author has not forgottten the gradations among Devas which is a sine qua non, for attainment of salvation. On the contrary, it would be dangerous and harmful and it would take away the truth-seeker from the path of salvation, if he fails to understand the correct position oi Sri Vayu, who is the Chief of Devas. Without the knowledge of Sri Vayu, understood in a correct way, as per one’s status, the attainment of Moksha is far away. Suffice, if 1 cite one instance for this fundamental truth.
Under Chandogya Upanisad. Sri Raghavendra-swami, Mantralaya Mahaprabhu, in his commentary states :—
(2) This work ‘ Sri Sameera Mahima’ is neatly arranged under three parts. The first one contains authorities to support the doctrine that all sabdas whether created by letters or by sounds per set denote Sri Vayu also. There is no need for any restriction in terms of quantity. This is fully supported by Aitareya Upanishad Bhashya. This Bhashya has very clearly and lucidly established this doctrine. It is also an unassailed authority and cannot allow any room for restriction.
The author has discussed the relevant portions of this Upanishad Bhashya in this part and has laid down the doctrine, which would help the truth-seekers to attain great punya by properly knowing the status of Sri Vayu-Tatwa.
In the second part, the author has formulated nine possible objections rebutting the dictum laid under part one. I had the privilege to discuss this doctrine with several other pandits earlier. To my humble ,mind, none has put forward as many as nine objections that can be hoisted on this doctrine. This shows the impartial and unbiased manner in which the author wishes to deal with this subtle prameya without leaving any room for any doubt.
In the final part the author has given marvelous replies to the objections and very deep attentive assimilation is needed by the readers to fully grasp them. Each and every aspect has been thrashed out in a fitting manner based on authorities. Unless and until a clear-cut idea pertaining to the ambit and scope of Sutra Bhashya, Rig Bhashya, and Upanishad Bhashya is grasped, it may be difficult to appreciate the line of approach taken by the author, in reconciling these texts.
Unpublished works of the author
There are numerous works by the author available in manuscript and yet to be published. Many of them are listed below :
This humble self prays Sri Hari Vayugalu and the noble readers to bless me with all energy, enthusiasm and courage to publish all these works one by one and also the several monographs and papers of research left by the great scholar, with detailed translation and elucidation in English to serve a large section of truth seekers.