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Oppiliappan List Archive: Message 00023 Dec 2004

 
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SrI:
SrImathE Gopaladesikla mahadesikaya namah:
Dearest Srivaishnavas,

All this- You are saying thinking that You have
performed Prapatti.. How did you do? You described me
as I am Sriya: Pathi and Which Vaideeka would not
accept me as the Supreme Lord etc? That is my
swaroopam. What was Your swaroopam?> what is Your
nature? Did you consider yourself (like you are to me)
as servant and devotee of someone also? In which case,
how can I and why should I save you? However and
whichever manner does one understand and comprehend
the AthmA, the pursuit would vary. Response is this
verse: (wonderful verse)

vapuraadhishu yO(S)pi kO(S)pivaa 
guNathO(S)saani yathaa thathaa vidha:
tadhayam thava paadha padmayO: 
aham adyaiva mayaa samarpitha: [52]

[I-who is performing Prapatti- Saranagathi] ? due to
the nature of and association with this body, mind,
sense organs etc., (and their influence), which I am
equipped with according to the prakrithi (Cosmic
matter) samabandham- let me be of any kind with good
Athma guNA or full of blemishes; whatever may be the
nature-[for I may not even be aware of the nature of
these defects and qualities], being the one performing
Saranagathi [Prapatti], with the nature as described
above (in any of those swaroopams), [adiyEn- this
lowly one] is offering the same at Your Lotus Feet as
also what is mentioned as I in me? 

There are different kinds of arguments in Athma
vichAram. Some say: body itself is AthmA. Though even
if there is body, if there are no senses, there is
nothing and hence indriyas (sense organs) are AthmA-
others say. There can be many sense organs like eyes,
ears, etc.. and hence theree can not be so many
AthmAs; so it has to be manas (mind) ? others argue.
The air that goes in and out ? praaNa vaayu is the one
that makes one alive and hence praaNan is the AthmA-
also is an argument of few others. Some others say
something other than these. 

With all the above, how can I be aware of the actual
swaroopam of this AthmA? I may not know the true
nature. Hence I am also not aware of its attributes
(gunAs) as well. AthmA- is it nithyam (eternal) or
anithyam? Or is it atomic or fully manifested (vibhu)?
Is it swayam prakasa or jadam? I am not aware of these
fully. After getting to know the same, only one can
meditate and perform bhakti yoga. For totally
surrendering at Your Lotus Feet, with You alone as The
Only gathi (means) and You as the Only Goal, I do not
have to know the same ? I am sure. I am not seeking
the refuge at anyone else except You as I KNOW THAT
FOR SURE that You are the Unparalleled Supreme Lord
ship- ruler here and there and everywhere. I am also
SURE that I lack completely the qualifications and
utterly helpless in this state with complete lack of
jnAnam on everything. 

aikAnthika nithya kinkara: Whatever may be the AthmA?s
nature, as long as this AthmA is there, I would like
the same to be the eternal servant of Yours. Thus I am
Your servant and Your servant alone. I have offered
the same completely at Your feet. It does not mean at
all- that I have understood the nature, guNA and
attributes, etc.. of this AthmA. Whatever may be the
nature- I have offered the same unconditionally and
unflinchingly at Your Lotus Feet. Whatever may be the
nature- I AM SURE that It is Your Servant. yOhamasmi
sa san yajE- says Veda also. 

Thus, from this verse, Alavandhar says: By actually
and fully knoweing the nature of AthmA, one can
perform Prapatti OR even without knowing the nature of
Athma swaropam also, can one perfoprm Prapatti at His
Lotus Feet. BUT ALL THAT ONE NEEDS TO KNOW is: This
AthmA is the eternal servant [sesha bhUthan] of Sriman
Narayanan and Sriman NARAYANAN alone..,. and none
else. Thus sEshathvam is swaroopa niroopakam. This is
the slokam based on which ThirukkOttiyoor Nambhi
explained the nature of AthmA- being eternal servant
of Sriman narayanan alone as Swraoopa niroopakam to
Sri Ramanujacharya. 

There are three kinds of bhramam (illusion)
dEhAthma bhramam- Thinking that body is AthmA

Swathanthra bhramam- Thinking that the AthmA is
independent and not dependent on anyone. 

dEvathAnthara bhramam- thinking that other demigods
can also save this AthmA and be servant to them. 

All these three need to be avoided and it is essential
and integral nature of this AthmA that it is eternal
servant of Sriman Narayanan alone and since we are not
following that nature and act accordingly so far, we
need to realise the same NOW at least and should
ATTEMPT to give it back to THE MASTER- OWNER from whom
we sort of stole the same. 

yOpi kOpi vaa- Whatever may be- if it is dhEham,
Athma, or sense organs- whaetever nature- let it be- I
am offering the same.

Thus when performing Prappati, even I do not realise
the true nature of AthmA as jnAna swaroopi, aNu, etc..
still, realising its sEshathva swaroopam, I have
offered the same at Your Lotus Feet. 

Thus mere thinking that this AthmA is eternal servant
for Sriman  Narayanan alone is NOT granting me
salvation. I need to offer the same at Your Lotus Feet
[which I had stolen from You so long] 

Parasara Bhattar refers [based on this verse- whatever
manner] this to Acharya nishtai, Ukti Nishtai etc? 
However, Alavandhar?s work Athasiddhi establishes very
clearly the Athma swaroopam and it is not that he was
not aware of the same. [It is more applicable to us-
me] 

Alavandhaar ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dasan


                
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