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Oppiliappan List Archive: Message 00126 Jan 2005

 
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SrI:

Dear BhakthAs of Swamy Desikan :

913) (PraNavam ) Prapahyadhikriyavath visEshaNathva
nirOdhakAya Nama:

( Meaning) : Salutations to that SadAchAryan , Swamy Desikan ,
who refuted the view that Praaptthi is just adhikAri VisEshaNam
and not an UpAyam for Moksham .

(Comments) : Some say that Prapatthi is not an UpAyam
but a mere adhikAri VisEshaNam . What is this adhikAri visEshaNam ?
Adhikari is the one who is desirous/qualified to undertake  some thing .
VisEshaNam means distinguished or defined by an attribute .
Let us now examine adhikAri visEshaNam in the context of
Prapatthi and understand why Swamy Desikan rejects
the view that Prapatthi is not adhikAri VisEshaNam and
supports the view that Prapatthi  is instead an UpAyam .

Vedam says that one who desires Svargam should perform
a yaagam . Here , the distinguishing feature of this adhikAri
(adhikAri VisEshaNam/adaimozhi ) is the desire for Svargam
(Svarga-kaamaAnAvAn ) through the performance of
an appropriate Yaagam . The one who is going to perform
the Yaagam is the adhikAri . Desire for gaining Svargam
becomes VisEshaNam for him . Whatever is siddham that
existed  before the act is adhikAri visEshaNam. Desire to gain
svargam is what is present earlier that makes the adhikAri perform
the Yaagam. Prapatthi is not like that desire for svargam
which existed before to encourage the peformance of
Yaagam . Prapatthi is done only after hearing the injunction
" MaamEkam SaraNam vraja" and it was not siddham like
the desire for Svargam that prompted the adhikAri to
perform the Yagnam . BhagavAn is siddhan and the UpAyam
to reach him is Prapatthi . SaashtrAs thus teach that Iswaran
was the upAyam for the one who did Prapatthi.

Swamy  Desikan arguements are based on the teachings of Swamy
AlavanthAr ( Aagama PrAmANyam ) and AchArya RaamAnujA's
Sri BhAshyam's PhalAdhikaram  ; Swamy concludes thereform
that Prapatthi can not ever be AdhikAri VisEshaNam ; It ( Prapatthi)  is
instead an UpAyam for Moksham .

914) (PraNavam) MokshAnupAya SaraNa-vrajyA-vaadha
vinAsakAya Nama:

(Meaning ): Salutations to that AchAryan , who defeated the view
of Para Mathams that Prapatthi is not an UpAyam for Moksham .
He proved that this point of view is athivAdham ( outside the Saasthrams).

(Comments) : Many SaasthrAs say : perform Prapathti. If one insists
that Prapaathi need not be done , there is the danger of Saasthra
VirOdham . Swamy NammAzhwAr has declared : " Unnadikkeezh
amarnthu puhunthEnE "to indicate that he has performed Prapatthi
(UpAya anushtAnam) . If one does not do Prapatthi as practised by
the AzhwArs, then there will be virOdham for PoorvaanushtAnam.
If we intrepret the AzhwAr's Sri Sookthis differently , there will be
contradictions between the past and present statements . There
can not be any inconsistency in AzhwAr's aruLiccheyalkaL . Therefore ,
one has to accept the past explanation and be consistent to it .

Further , it has been said in Srivachaa BhUshaNam : " AzhwArkaL
Prapatthi PaNNiRRum archAvathAratthilE " ( AzhwArs performed
Prapatthi to the archAvathAra Moorthys). It has also been said
in this Sri Sookthi : " Bhakthi paaravasyatthAlE PrapannarkaL
AzhwArkaL " ( AzhwArkaL are PrapannAs as a result of the dominance
of their Bhakthi ). Sri MaNavALa MaamunikaL has obsrved further :
" Prapannar yenpathu BharanyAsam paNNinavarkaL ' ( Prapannars
are those , who have performed BharanyAsam ) .Prapatthi is
thus the PrAdhana UpAyam for Moksham .

915) (PraNavam) Prathibhandha nirAsaikOupayuktha
vyAja vEdhithrE Nama:

(Meaning ) : Salutations to that AchAryan , who explained
that Prapatthi is only a ruse (vyAjam ) for Prapatthi . It only
removes the obstacles to MokshAnubhavam .

(Comments ) : The performance of the Yaagams help us
to gain SvargAnubhavam . Prapatthi is not like that . Prapatthi
does not create MokshAnubhavam . We as jeevans have a natural
right to that anubhavam  . Prapatthi removes the obstacles
to that anubhavam ( Paapams and the consequent anger
of BhagavAn) . Bhagavaan becomes pleased with the performance
of the UpAyam of Prapatthi and controls His anger over trespasses.
When the obstacles are removed , MokshAnubhavam results .
It becomes a sahakAri ( assistance) for removal of the obstacles.
The obstacles are  just like the dirt on the gem . Once that is removed ,
the already existing lustre of the gem becomes immediately
visible.The lustre was there all the time and the dirt was
hiding it from being enjoyed fully. In a similar vein , Prapatthi
does not create MokshAnubhavam . Therefore , it is a vyAjam
for removing the obstacles standing in the way of Moksha
anubhavam that we are entitled to . The very fact that the gem
has the lustre is due to Bhagavath Sankalpam .Therefore ,
it is appropriate to recognize that BhagavAn is the ultimate
UpAyam and Prapatthi is a vyAjam .

916) (PraNavam) Deva-svAtantrya  karuNAmoola vyAja
nirAsagnE nama:

(meaning ): Salutations to that AchAryan , who refutes the view that
the act of Prapatthi (VyAjam) is not needed because the Lord is
independent and merciful .

The AakshEpam for Prapatthi:

Chethanan is is struggling in SamsAram for aeons.The reason for
the Lord to ignore that jeevan for ages and  finally correct him
and bless him is the Lord's independence. Is it not so that the Lord
did not respond to Swamy NammAzhwAr's query :

" inRennai  poruLAkki yennai TannuLL vaitthAn , anRu yennai puRam
pOha puNartthathu yenn seyvAn ? " ( Today , he made me meaningful and
kept me inside Himself and yet in the past , He ignored me , how can I
explain this ?) .

The Lord did not answer this question . One can conclude from that
silence of the Lord that He was suggesting that He is independent
and can choose to use His dayA guNam and grant Moksham , whenever
He pleases .Therefore , there is no need for us to perform specific
Prapatthi to gain Moksha Sukham .

SamAdhAnam for the above objection:

One can not conclude that upaaya anushtAnam is not necessary
because of  the Lord's independence. Although He is a Svatantran ,
He expects the UpAyam of Prapatthi (VyAjam) to avoid the dhOsham of
Vaishamyam being attached to Him ( Please see the comments relating to
the 911th Sahasra Naamam . Swamy NammAzhwAr said elsewhere :
" ThirumAlirumsOlai Malai yenREn , yenna, ThirumAl vanthu yennenju
niRaya puhunthAn " ( I just said ThirumAlirumsOlai malai , He used it as
a VyAjam for my Prapathti and entered my mind and blessed me ).
Therefore , the performance of Prapatthi as a vyAjam is supported .

After the Lord wills ( making the sankalpam ) to protect one , He will
unfailingly protect that jeevan . We do not need to seek or ask anyone else.
No one can stop Him from protecting that jeevan . His SvAtantryam is
the reason for all that. He is not under the control of anyone. He protects
according to His sankalpam. It is to that extent His SvAtantryam comes
into play.It is not saying that you do not need to perform Prapatthi .


Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
http://www.sadagopan.org

Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama:

P.S : Please help with the NithyArAdhana Kaimkaryam
for Swamy Desikan at His sannidhi in ThUppul . You can
choose your birthday , family members' birth days , wedding
anniversary , BharanyAsam anniversaries and other important dates
to sponsor the day's aarAdhanam ( Rs.1,500  or $36 /year for one  >day). >
Multiple days' sponsorship is also welcome . Please contact me for
details. I will send each of the sponsors a beautiful CD ROM on
Swamy Desikan's Birthday ( PurattAsi SravaNam ) visit to Lord
VaradarAjan's temple at VishNu Kaanchi.







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