SrI:
Dear BhakthAs
:
(976) (PraNavam) Prapatthi Sarva
dharma- thyAgAngOkthi vidhi bhanjakAya nama:
(Meaning): Salutations to that
AchAryan , who disagreed with the view that
the abandonment of the dharmAs like
Bhakthi yOgam is an angam of Prapatthi .
Hence , Sarva dharma thyAgam is not
an angam of Prapatthi according to Swamy Desikan .
(Commentary) : Swamy Desikan pointed
out the contradictions of such a view with
other angams of Prapatthi like
KaarpaNyam and Aakinchanyam . KarpaNyam is
the anusandhAnam ( reflection ) that
one is powerless to undertake Bhakthi yogam .
Aakinchanyam
is also the recognition
of the powerlessness to engage in
the anushtAanam of
Bhakthi yOgam . If we
accept the injunction (Vidhi) that Sarva
dharma thyAgam is an angam
of Prapatthi like
KaarpaNyam , then we concede that
Prapatthi is eligible only for those
who have the power to
perform Bhakthi yOgam .
This is totally against the doctrine
of Prapatthi , which
makes every one
eligible to practise Prapatthi with
its five angams .
(977) (PraNavam)
KshEthrajnOpaasannOpAya nithyaasakthathva bhanjakaaya
nama:
( Meaning) : Salutations to that
AchAryan , who disagreed with the view that Jeevan
is forever incapable of performing
the upAyam of UpAsanam (Bhakthi yOgam) .
(Commnetary ): Other mathams hold
the view that Jeevan is powerless to perform
UpAsanam at all times . Jeevan is
paratanthran to the Lord and therefore the Jeevan has
no svatantram (Freedom) to engage in
Upaasana .Therefore , it is alright to command
Jeevan to abandon Sarva dharmam . There is no conflict between
aakinchanyam and
Sarva dharma ThyAgam according to
this view . Swamy Desikan refutes this view
and points out the many
inconsistencies that arise from acepting this view . The key
among Swamy Desikan's
objection is : If the jeevan is powerless and is Paaratantryan ,
then how is he expected to follow
the Lord's command " MaamEkam SaraNam vraja ".
The concepts of Sarva dharma ThyAgam
and asakthathvam of the Jeevan clash .
This view also
lands the Para Matha Vaadhi in the land of anuvAdham that
they
do not accept to begin with
.
(978) (Pranavam) yEkavAkya
vidhithva anuvAdhathvaanupapatthi
vidhE nama:
(Meaning) : Salutations to that
AchAryan , who pointed out the inappropriateness
of the same vaakyam becoming Vidhi
and anuvAdham at the same time .
( Commentary ): Vidhi means the
command to do some thing new ; anuvAdham is
the statement about something that
has already happened . There are two mutually
opposing points of view regarding
the meaning for "Sarva dharama ThyAgam"
( Parithyajya Sabdham ) . Some
believe that "Sarva dharma thyAgam " is Vidhi
and others believe that it is
anuvAdham . MeemAmsa Saasthrams point out that
the same Vaakyam can not stand for
Vidhi and anuvAdham as well . It becomes
paraspara
Viruddham (mutually
contradictory ) in that case . It has to be one or
the other . It can not be both
.
(979) (PraNavam) GurUpAya
laghUpAya-ghee: prOchakathApriyAya nama:
(Meaning ) : Salutation to the
AchAryan who did not accept the statement
that the purpose of mentioning
hard-to-perform (Katina) upAyam is to motivate
one towards the easy-to-practise (
laghu ) upAyam .
(980) (PraNavam) Bhakthi vidhyA
mandhadheekArithva mathAnthakAya nama:
(Meaning): Salutations to the
AchAryan , who rejected the Matham that
believes Bhakthi Vidhyai is
recommended for use only by the dull-witted ones
(mandha
Buddhi).
(Commentary ): One matham believes
that Bhakthi yOgam has to be practised by
those having deficency in Jn~Anam or
ViswAsam . In contrast , Prapatthi in their
opinion has
to be practised by those
with PoorNa Jn~Anam and ViswAsam (narasya
Buddhi dourbalyAth upAyAntharamishyathE ) . Swamy Desikan
rejects this view .
If an asaktha
purushan engages in UpAsana ( Bhakthi yOgam /Katina UpAyam) ,
due to his
mandha buddhi , then great Jn~Anis with PoorNa
viswAsam
like Sage VyAsa , who gave us the
charama slOkam thru MahA BhAratham /Githai
are ineligible to perform this
UpAsana(Bhakthi yOgam for Moksham) . That is absurd .
(981) (PraNavam)
upAsanA-mandhaviswAsaadhikArathva nAsakAyaa nama:
(Meaning): Salutations to the
AchAryan , who defeated the Matham that held
the view that the adhikAris
(qualified ones) for UpAsanaa are those who have
incomplete ViswAsam . If we say that
Sage VyAsa , who blessed us with
Brahma Soothram , MahA
BhAratham/Bhagavath GithA has to be disqualified
from practising Bhakthi yOgam (
UpAsanaa) , then we are driven to the position that
the above Sri Sookthis
were created to decieve us . Sage VyAsa and others
like him are PoorNa adhikAris (
Sahasra Naamaa 863) ; they can wait for delayed
Phalan of
Bhakthi yOgam (UpAsanam)
. Therefore , they did not perform Prapathi
yOgam ;
instead , they practised
Bhakthi yOgam , even if they were not deficient in
Jn~Anam or ViswAsam
.
(982) (PraNavam)
UpAsanAlOka-sangrahArTathva matha-mArakAya nama:
(Meaning) : Salutations to the
AchAryan , who rejected the view that Sage
VyAsaa and others performed Bhakthi
Yogam to demonstrate to the world
about the loftiness of that UpAsanaa
, while they themselves did prapatthi .
(Commentary ): If some one like Sage
VyAsa qualified to perform Prapathti
did instead Bhakthi yOgam to raise
the belief in Bhakthi yOgam by residents
of the world , they would have
acquired sins for following some thing
that is contrary to their adhikAram
(Qualifications) and preaching it to the world
as the way to follow. This is not
acceptable . Further , if there are two upAyams
for lOka sangraham, it is
required to practise the UpAyam that is hitham
and easy to practise (sakyam) . This
is Saasthram . Sages like VyAsaa will not
practise some thing as model , which
the Saasthrams do not permit. Any such
act done in the spirit of AdhikAra
Viruddham will not then be for lOka sangraham .
(983) (PraNavam) prapatthiroopa
sakala dharma thyAga-mathAnthakAya nama:
( Meaning ) : Salutations to the
AchAryan , who won over the view that
"Sarva DharmAn parithyajya" means
the abandonment of all dharmAs ,
which are Pravrutthi roopam
.
(Commentary ): There are Pravrutthi
dharmams and Nivrutthi dharmams in
this world . To say that "Sarva
DharmAn parithyajya" instructs us to abandon
both kinds of dharmams is
sampradhAya viruddham (against our SampradhAyam
based on Saasthram ).Even today ,
our AchAryAs enter into Pravrutthi dharmams
( Performance of Kaimkaryams ) and
discarding Nivrutthi dharmams through
apachAra parihArams
.
(984) (PraNavam)
prapathyAnushtAna-kaala sarvadharma-vimukthignE nama:
(Meaning): Salutations to the
AchAryan , who refuted the view that one should
perform " Sarva dharma ThyAgam "
during the time of Prapatthi .
( Commentary ) : This does not mean
that one has to abandon all dharmAs
during the entire life ( even during
the Post Prapatthi period) . In that case ,
there will be conflict with AchArya
anushtAnams .
(985) (PraNavam) pradhakshiNa
praNAmAdhi anuj~nA kaimkarya hEthudhrusE nama:
(Meaning) : Salutations to the
AchAryan who knew the inner meanings of anuj~nA
kaimkaryams such as PradakshiNam and
PraNAmams .
(Commentary ): One should not
abandon VarNAsrama dharmams even after
performing one's Prapatthi . They
are not angams for Prapatthi . Inspite of that ,
these are Aj~nA kaimkaryams ordered
by Bhagavath Saasthrams and as such
can not be discarded . Abandonment
will result in trespass of BhagavAn's commands
and will lead to BhagavAn's anger at
us. The karmAs like PradakshiNam , PraNAmam
are not aj~nA kaimkaryam ; they are
anuj~nA kaimakryams . There is no dhOsham
if we do not do it. BhagavAn wont be
angry , if we do not do them . One does them
(anuj~nA Kaimakryams)
for Bhagavath Preethi as a Prapannan . The primary Phalan
is
Bhagavath Preethi for a Prapannan
although they do give Kaamya Phalans , which
are not of interest to a
ParamaikAnthi Prapannan .
(986) (PraNavam )
avaj~nAkrutha bhakthaadhi janmachinthAdhi dhOsha dhrusE
nama:
( Meaning ) : Salutations to the AchAryan , who knew that Paapams will
result in
inquiring about the birth and kulam of Bhagavath BhakthAs for the
purposes of
insulting them.
(Commentary ): When Prapannan is engaged in performing kaimkaryams
for
Bhagavath Preethi , he has to stay within the confines of Jaathi ,
Niyamam
(Aasrama
, VarNa niyamam). If one looks into Jaathi etc of BhakthAs for determining
Saasthra
Vyavasthai
( boundaries ) , it is permissible . If one looks into Jaathi etc
from
the point of finding fault
with them , then naraka vaasam will result .
Swamy Desikan ThiruvadigaLE SaraNam
,
Oppiliappan Koil VaradAchAri
Sadagopan
SrimathE LakshmI Nrusimha Dhivya
PaadhukA Sevaka
Sri VaNN SaThakOPa SrI NaarAyaNa
YathIndhra MahA DesikAya Nama:
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