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Oppiliappan List Archive: Message 00154 Jan 2005

 
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SrI:

 Dear BhakthAs of Swamy Desikan :

( 921) (PraNavam ) nirvyUDa SaraNavrajyA ViswaasaabhEdha
poorvavAchE Nama:

( Meaning) : Salutations to that  AchAryan , who explained
the subtle aspects of the tersely stated view of earlier AchAryAs
that " Viswaasam is Parapatthi " ( Example: AchArya RaamAnujA's
Mugdhaga Vaakyam / Isolated Utterance : " ViswAsa: Prapatthi "  .
Swamy  Desikan clarified the thought behind AchArya RaamAnujA's
abbreviated statement and made sure that the sishyAs understood
the intent of AchArya RaamAnujA's statement  .BhEdham (difference )
does exist  between  ViswAsam and Prapatthi and they are not
one and the same . One is an angam/part (Viswasam) and the other
is the angi/whole ( Prapatthi) . Hence they can not be the same .
ViswAsam is however the most important angam of
Prapatthi and as a result can be considered almost to
be "the equivalent " of Prapatthi . Swamy  Desikan explained thus
the true purport of AchArya RaamAnujA's statement and drew
our attention to the relationship between the two ( angam
and angi).

(Comments) : Swamy Desikan established that ViswAsam can not be
the same as Prapatthi and that there is bhEdham (difference ) among
them . ViswAsam is an angam (part) of Prapatthi . It is however a very
important angam of Prapatthi . For being fit to perform Parapatthi ,
at the beginning one has to have a small amount of ViswAsam
that the Lord will come to the supplicant's rescue. Later that ViswAsam
grows bigger and bigger and becomes"Mahaa Viwasam "  an important
angam of Prapatthi . AchArya RaamAnuja has indeed commented that
" Viswasa : Prapatthi: " to highlight the importance (PrAdhAnyam) of
ViswAsam among the angams of Prapatthi .For those without Faith
in the Lord (Viswasam ) , Prapatthi can not happen .

(922) (PraNavam) Prapatthi prArTanAbhEdha vaang-nirvAha
vichAraNAya Nama:

( Meaning ) : Salutations to that AchAryan ,  who was skillful in
explaining " the unity " between Prapatthi and PrArthanai for
protection ( gOpthruva VaraNam ) .

(Comments) : gOpthruva VaraNam is also an angam of Prapatthi
like MahA Viswaasam . PrArtanaa has to follow ViswAsam . That is
why , AchArya RaamAnuja In Sriranga Gadhyam had Viswaasam
in the front and offered his prayerful request next .He ended with
"namOsthu tE ". "Nama: " refers to aathma samarpaNam(the angi of
Prapatthi) aspect . Therefore PrArthanai is only an angam . The angi of
gOpthruva varaNam was equated to Prapatthi to show its importance
as well . Our Lord expects our prayer /request for support very much
to rush to our rescue : " RakshApEkshAm apEkshathE ". He does not
protect unless asked . The thought behind calling an angam of
Prapatthi ( MahA Viswasam or gOpthruva varaNam ) as Prapathti is
analogous to the statement " Garuda Sevai is indeed BrahmOthsavam ".
The intent here is to emphasize the importance of the angam of an angi.

(923) (PraNavam) Vaakya-janya Jn~Ana mOkshOpAyathva
bhanjakAya nama:

(Meaning) : Salutations to the AchAryan , who refuted the matham
that stresses the Jn~Anam arising from Vaakyam is the cause for
Moksham .

(Comments): Adhvaithis believe that the Jn~Anam resulting from Vaakyam
is sufficent cause for Moksham . This has been proven incorrect before .
Another matham holds a similar view. This matham holds the view that
the Seshathva anusandhAnam ( repeated rememberance that we are nirupAdhika
Seshas / undisputed , intrinsic servants of the Lord , our Supreme Master)
is sufficent cause for Moksham and therefore , there is no need to perform
Prapathti. Repeated thoughts about one's sEshathvam is not an upAyam .

The seshathva Jn~Anam arising from the first hearing of the Saasthra
Vaakyam ( We are the Seshans of the Lord , the Seshi) is the UpAyam and
that leads to Kaimkarya ruchi befitting that sEshathva Jn~Anam . This
view has been proven wrong by Swamy Desikan . The one who gained
sEshathva Jn~Anam from Sashtra Vaakyam should perform Prapatthi
with its angams to gain the full phalan of MOksham .Prapatthi is NOT
limited to sEshathva Jn~Anam . The performance of aathma rakshA
BharanyAsam along with Vaakya Jn~Anam completes Prapathti .

(924 ) (PraNavam)  SvarakshaNArTa-vyApAra nirvrutthyudhUthi -
dhUrvahAya Nama:

(Meaning ) : Salutations to that AchAryan , who defeated the argument that
the abandonment of acts for one's protection (rakshaNam ) is Prapatthi.

(Comments ) : One Matham holds that  there is no need for performing
the upAyam of Prapatthi seperately . Jeevan is Paratantran ( opposite of
Svatantran) and he has to await the Lord's sankalpam for gaining the Phalan
.

The jeevan should therefore not engage in undertaking any acts for his own
protection. This act of not taking any initative for one's protection is
indeed Prapatthi .Sarva dharma ThyAgam (abandonment of all dharmAs)
is considered as the meaning of the charama slOka vaakyam : " SaraNam
vraja".
There is no need to perform seperate Prapatthi for a Paratantran .

The response to the position of the above Matham : Many PramANams
instruct us to perform Prapatthi with its angams . A view (debate)
in opposition to these instructions is hence incorrect . Further ,
if we say ,  abandon all dharmams (perform Sarva dharma thyAgam ) ,
that is tantamount of Kruthi saadhyam (act that is accomplished
with one's efforts). If that were to be so , the act of Sarva dharma
thyAgam is the act that we do for our rakshaNam . That is in contradiction
to
the Vaakyam: "  Prapatthi is that act of not doing anything for one's
protection " .
If  we say , Sarva dharma thyAgam is not kruthi saadhyam , it is not
possible
to ask it to be obeyed . Again , we run into many contradictions , if we do
not
perform Prapatthi with its angams .

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:








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