SrI:
Dear BhakthAs of Swamy Desikan :
(936) (PraNavam) anukoolyathva sankalpaadhyavasyambhAva
vEdithrE nama:
(Meaning): Salutations to that AchAryan , who was knowledgable
about the importance of Aanukoolya sankalpam as an angam of
Prapatthi .
>From here on Thirukkudanathai Desikan focuses on answering
the doubts related to the angams of Prapatthi .
(Doubt) : AchArya RaamAnujA said :"anAlOchitha visEshAsEsha
LOka SaraNya" in his SaraNAgathy Gadhyam . Acharya indicated here that
the Lord is One , who does not take into account the dhOshams of
those , who have surrendered unto Him . In that cae , why do we need
aanukoolya sankalpam & PrAthikoolya varjanam ( Doing things
agreeable to the Lord and avoiding the acts that displease
the Lord ) as the two prescribed angams of Prapatthi ?
(Answer ): SaasthrAs instruct us on the 5 seperate angams of Prapatthi
and the angi of Aathma NikshEpam; they ask us to perform Prapatthi yOgam
as UpAyam for Moksham . Leaving out the 2 items recommeded by
the SaasthrAs will thus be against the injunctions of the SaasthrAs of
BhagavAn .
For one who has trusted what was his own to others for its protection
and performs BharanyAsam in this way , he has to be in sync with
the rakshakan (anukoolam) and can not act against that protector
(prAthikoolyam ) . Therefore , casting aside the angams of Prapatthi
such as aanukoolya sankalpam and PrAthikoolya Varjanam
is not consistent with the way of the world ( lOka dharmam) .
(937) (PraNavam) viswAsAnga mahathvAntharAya bhanga
vichakshaNAya nama:
Here , Swamy Desikan removes the doubts relating to the most
important angam of Prapatthi (viz): MahA ViswAsam .
(Meaning) : Salutations to that AchAryan , who destroyed the views
that went against the greatness of MahA ViswAsam , the most important
angam of Prapatthi. That way , Swamy Desikan established the
indispensability of MahA ViswAsam as an angam of Prapatthi .
(Doubt) : The two upAyams of Bhakthi and Prapatthi can grant wealth to
those who seek it and Moksham for those , who seek Moksham . How can
one say that the observance of these upAyams can yield both the opposite
(Viruddha) phalans (Wealth and Moksham )?
(Answer): One can not reject tatthvams based on PramANams with mere
logic (tarkam). From Prathyaksha pramANam , we accept Agni as being hot.
We can not use logic (tarkam) to deny this by arguing how Agni can be hot ,
while all the other vasthus are not hot .In a similar manner we can not
reject doctrines with tarkam , which have to be understood only thru
Saasthrams .
As an example , If we wants to sell an object to a king , the seller can get
the price for it . If we want to give that subject as a present to the king
,
then we can expect bigger presents from the king . Similarly , the same
upAyam can yield virudhda phalans based on the seekers' desire .
(938) (PraNavam) Prapanna Bhagavatth-prEma tAratamya
vidhAyakAya nama:
(Meaning): Salutations to that AchAryan , who pointed out
that there are differences in the Bhakthi of PrapannAs for
BhagavAn .
( Question) : Aartha Prapnnan wants moksham immediately
after performing Prapattthi . Dhruptha Prapannan wants Moksham
at the end of his earthly life . For both kinds of Prapannars ,
the upAyam of Prapatthi and the Phalan of Moksham are
identical . When that is so , how can one say that the same
Prapatthi UpAyam can give quick Phalan to one and be late in
granting the same Phalan to the other ?
(Answer ): Aartha Prapannan is eager to leave SamsAram behind
as quickly as possible , while seeking immediate MOksham.
Dhruptha Prapannan on the other hand is patient and puts up
with the bonds of SamsAram and is prepared to wait for
Moksham after performing Prapatthi . Because of the differences
in putting up with the sorrows of SamsAram by the two kinds of
PrapannAs , the same upAyam results in the Moksha Phalan
in a quick or tardy manner . The differences in the sankalpam of
these two kinds of Prapannans results in quick or delayed
results . Hence , there is no conflict .
(939) (PraNavam) Gurubhakthi laghunyAsa phalaikyOkthi
vichakshaNAya Nama:
(Meaning): Salutations to that AchAryan , who could explain
how the difficult to observe upAyam of Bhakthi yOgam and
the easy to observe yOgam of Prapatthi can yield the same
phalan of MOksham .
(Question) : Bhakthi yOgam has to be practised to the end
until it yields the MOksha phalan . Prapatthi is quick yielding
when it comes to results . How can these two widely different
upAyams yield the same phalan ?
(Answer ): This is understandable based on the power of the adhikAri ,
who is performing the UpAyam . For instance , the detailed VaaruNa
SnAnam ( immersion in the water with the repetition of manthrams)
and the easy to do manthra snAnam ( sprinkling one's head with
water accompanied by meditation on the Lord) yield the same
result of Suddhi ( Purity ) . Based on their ability , these upAyams
are adopted . AdhikAri's sakthi and asakthi are the factors behind
the choice of the upAyam .
(940)(PraNavam) Poorva poorvAkruthamsArTa puna:
prapadhanOkthimathE nama:
(Meaning) : Salutations to that AchAryan , who accepted
the second prapatthi done for a different phalan .
(Comments) : Prapatthi is to be done only once for Moksham .
For the one , who performed Prapatthi seeking Moksham
at the end of their earthly life , it is acceptable to perform
another prapatthi for reasons other than the reasons for
which the first Prapatthi was performed . For example ,
a dhruptha Prapannan desiring Moksham at the end of
their earthly life can develop a sense of urgency to get rid
of PrArabdha karmam and to gain Moksham right away .
There is no conflict of performing Prapatthi twice in this case .
The phalans are different : in the first case , it is moksham
at the end of life on earth ; in the second case , it is for
the destruction of the prArabdha KarmAs .Since the Phalans
are different , there is no dhosham of repeating Prapatthi
once more . It is also permissible to ask for kaimkarya
visEshams in the second prapatthi that were not asked
for in the first Prapatthi . PrAyascchittha Prapatthi is
another kind of second prapatthi that is allowed without
conflict with the First Prapatthi done seeking Moksham .
(941) PraNavam) eihikArTanyAsa karthru-hEthu vaikalya
sAdhakAya nama:
(Meaning ) : Salutations to that AchAryan , who showed that
the desired Phalan sought thru Prapatthi may not be realized
some times due to one of the three reasons .
(Question) : Some who perform Prapatthi for the phalan of
wealth (Iswaryam ) do not realize the sought after boon .
If that were to be so , how can we believe that Prapatthi
has the power to grant boons like Moksham ?
(Answer ) : There are three reasons for a Prapannan not realizing
the fruits of Prapatthi :
(1) Karma VaiguNyam : deficencies in karmam/UpAyam ; there might
be deficencies in important angams of Prapatthi such as MahA ViswAsam
that affect the realization of the desired phalan .
(2) Karthru VaiguNyam : deficencies in the adhikAri , who does
prapatthi can lead to lack of success in gaining MOksha Siddhi
(e.g) : lack of aakinchanyam and ananya-gathithvam , which are
two important attitudes that the adhikAri must have .
(3) Saadhana VaiguNyam (Deficency in KaaraNam ) : For MokshArTa
Prapatthi ( Prapatthi done for gaining Moksham) , AchArya UpadEsam
is essential . When it is not there , the fruits are not realized .
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
http://www.sadagopan.org
http://www.malolan.org
Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama:
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