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Oppiliappan List Archive: Message 00053 Mar 2005

 
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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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