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Ramanuja List Archive: Message 00042 Sep 2002

 
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SRIMATHE RAMANUJAYA NAMAHA
APPAN THIRUVADIGALE SARANAM.


Dear Baghavathas, Accept my pranam. 

In response to the call made for postings on?Prapatti? many postings have come. 
Adiyen too am contributing on this subject. 
Adiyen have given mostly the excerpts from
SrivachanaBhooshanam and Thiruvaimozhi.
My observations are given in the last portion. Adiyen feel one drawback
in my posting. It is lengthy. Adiyen is deficient in presenting matters crisply 
in answer to the point raised. The subject is such and vast that Adiyen in my 
zeal go on explaining in detail.
Anyhow, readers with inquisitive mind may have an opportunity to know aboutthe 
real position of our treasure


. PRAPATTI.
Of late there is much discussion on this subject and connected matters suchas 
Free will, Nirhethuka krubai etc., in many forums. These kind of thoughts are 
not new one. They have been thrashed out extensively many times. Still no one 
will agree to other ones point and still will hold to his own point out of 
?Abhimanam?.The younger generation may not know about these and will get 
confused. One more salient factor of these discussions is the author will 
present his case as if his stand is the same as the view of the Acharyas of the 
opposite camp. Therefore it is desirable for the benefit ofyounger generation 
to present the views of Thenkalai sect properly before appreciating the other 
views


# What is prapatti? Is it for Moksha alone? Or can it be of help for 
otherthings?

? Surrender oneself to other who can fulfill the prayer of the surrendered
. 
Let us see Sutra 33 of Sri Vachana Bhooshanam
?PALA NIYAMAMINRIKKE OZHINTHAPADIYENNAENIL: DHARMAPUTRATHIKALUKKUPALAMRAJYAM; 
DROUPATHIKKU PALAM VASTRAM;
KAAKTHUKKUM KAALIYANUKKUM PALAM PRANAM;
SRI GAJENDRAAZHVZNUKKU PALAM KAINKARYAM;
SRI VIBHEESHNAAZHVANUKKU PALAM RAMA PRAPTHI?
PERUMALUKKUP PALAM SAMUDRA THARANAM
ILAYAPERUMALUKKU PALAM RAMAANUVRUTHI;?
(There is no norm for results or benefits. What is the effect of this 
statement. ?
That is ,the gain for Dharmaputra and his brothers is Kingdom
It was clothes for Droupathi
It was Lives for Crow and Kaliyan
It was ?Kainkaryam for Gajendraazhvan
It was Rama Prapthi for Sri Vibheeshanazhvan
It was crossing the sea for Perumal
It was ?Ramanuvruthi?for Ilayaperumal
The results/gains are varied.

Any body can do Prapatti. There is no restriction regarding place, time, ways 
and means, or the person who can observe prapatti
It is not for Moksha alone.

Sutra 24 of SVB says ?VISHAYANIYAMAME ULLATHU?
(It concerns only about the matter)
# What is that?
.
Sutra 37 of SVB? PRAPATHIKKU APEKSHITHANKALANA SOULABYADHIKAL?(Soulabyam etc., 
that is required for Prapatti)
That the Prapanna. should make his prayer to one who is easily accessible, 
capable of granting his prayer, and is having a mind to do so and that can be 
granted to him.

# So, can it be said it is ? means ? to get our prayers granted?


Sutra 55 ..to 59of SVB says ?ITHU THANAKKU SWAROOPAM THANNAI PORATHU OZHIKAI? 

The special feature of Prapatti is that it is an act of prayer which does not 
have any specific form . It will not tolerate such one also.

Generally means have some kind of form and ways to get it executed.. But, 
Prapatti does not have any form or ways .It is an intense desire on the partof 
Prapanna expressed to the protector

Sutra 54 of SVB goes one step further in stating that it is like an act of a 
son asking his father to give in writing that he will protect him. The father?s 
duty is to protect his son with out asking and this kind of action is a 
disgraceful one

# Then, if Prapatt is not ?means? what is the way out for getting results? 
Should some kind of action is to be done or not?

What is required is the knowledge for Prapanna that he is the servant and 
property of Emperuman (Athma gnanam) and there should be no objection on the 
part of Prapanna for the actions of Emperuman towards him (Aprathishetham).

Should not Prapanna do something to get himself redeemed from Samsara by 
pleasing the Lord? No. Prapanna may think he is taking action for his 
redemption. In fact, he is creating one more danger by false notion to avoid 
the existing troubles 
# . If Emperuman expects a consent from Prapanna for protection can itself be 
treated as a ?Upaya? (means)?
The consent is a common for all kind of actions. The consent of Chethana for 
the efforts of Seshi(Emperuman) is in accordance withn his nature(Swaroopam). 
He should not express his resentment. That much only is required. The action is 
for the enhancement of the knowledge of the relation between Sesha and seshi 
ultimately resulting in salvation from samsara. This consent cannot be 
considered as ?means?/?upaya?. Infact it is Emperuman who toils for the 
salvation of Jeevathma and ultimately it is He who gets back the chethanan from 
samsara. He is the one who is happy over the result.(SVB. 7  
Continued to ?.(2)






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