SRIMATHE RAMANUJAYA NAMAHA -3-
APPAN THIRUVADIGALE SARANAM
Dear Baghavatha, Accept my pranam. This is in continuation of
Earlier posting.
# What are the requirments for adopting to Siddhopayam?
Atma gunankal.such as conducive company ,sound knowledge in
sastras,Acharyopadesam,clean food habits etc., Above all intense desire in
Bhagavat Vishyam.
?MARPAL MANAM CHUZHIPPA MANGAYAR THOL KAI VITTU?(Moonram Thiruvanthathi.14)
?KANDU, KETTU,URRU,MONTHU?(Thiruvaimozhi. 4.9.10)
Once an interest has taken place with Sriman Narayanan all worldly interests
will cease and interest in Bhagavat vishyam will glow.
Control over Internal and external sense organs are important. On achievingthis
Acharya will expound Thirumantram. Emperuman?s grace follows automatically.
Control over senses is necessary for all kinds of Upasaka. It is most important
to Prapannan.
Interst in following Bhagavat Vishayam is not on account of its good results.
It is the natural duty of Prapannan(Swaroopa Praptham)
(The contents of Sutras 94 to 108 of SVB have been abridged here)
Another factor, in following Bhagavat Vishyam( apart from relinquishing sensual
pleasures ) is to relinquish other means (upayas).
The reason for this it is ?swaroopa virodham ?(against very nature of Chethana)
and not he has no knowledge or otherwise to follow them.
# Other means as they have been prescribed by sastras.
Is it correct to avoid them?
They are means for people who cannot understand the greatness of Siddhopayam.
Siddhopyam will not tolerate the combination of other means to be followed by
Prapannan.
Those who understand the swaroopa gnanam.will not follow any other path other
than prapatti
Other means are mixed with ?Ahakankaram?.They are like water mixed witha drop
of toxic substance contained in golden pot .This is the observationof
Thirukurakai Pillan(Sutra 122. Of SVB)
Another drawback for other means; .The bhakti followed is not equal to the
reward received. It is like obtaining a kingdom in place of a gift of a lemon
fruit.
Is this comparison correct?
NO.
In the case of gift of lemon for kingdom, the recipient some how obtains a
lemon and it is his. But, in the case of getting moksha, there is nothing to be
called as his own by the chethana as everything is the property of Emperuman.
Even if the chethana presents it with the knowledge as one belonging to
Emperuman it is equal to not giving anything.
On the other hand if it is given as his own it is equivalent to presenting a
stolen object.
# Then, why does Vedhantha prescribe such one as means?
People in the world have varied tastes. Such means are prescribed to createan
interest in them to believe sastras just like medicine is mixed with sweet for
consumption by patients who will not consume it otherwise.
Upasanam is prescribed in Vedas for Saathvika bhaktas. That too is not
acceptable for Prapannas as it will be against the nature of
Prapannas(Swaroopavirutham)
(The contents of Sutras 108 to 131 of SVB have been abridged here)
Many defects such as ?Against the nature?(Swaroopa nasakathvam),
dangerous,panicky,creation of sorrow, not equal to result obtained, difficult
to be performed etc,.are attributed to other means (Upayantharam)
Such defects cannot be said of Prapatti.
If at all one defect can be said.
Though it is not a way (Upayam) it gives room to be called as such
# What is the reason for its greatness?
Because, it explains the real nature of the word ?NAMO? in ?THIRUMANTRAM?.
Emperuman is always ready to protect (Siddham) and chethanan is hisproperty.
An expression of absolute dependence of chethana to Emperuman
Guarantees that there is no need to worry
It is enough if you think of submission to Lord.
( CHIRRAVENDA CHINTHIPPE AMAIYUM) (Thiruvaimozhi.9.1.7)
Avoiding self-effort does this
It is enough if the chethana turns his interest towards Emperuman.
(The contents of Sutra 134 &135 have been abridged here)..
Let us see Sutras 142 and 143 of SVB.
(IVAN AVANAI PERA NINAIKKUMPOTHU INTHA PRAPTTI YUM UPAYAMANRU.
AVAN IVANAI PERA NINAIKKUMPOTHU PATHAKAMUM VILAKKANRU)
The Prapatti is not a Upaya.
If the chethana tries by his effort to reach Emperuman
He does an act, which is not consistent with his swaroopam
This kind of Prapatt is not a Upaya
On the otherhand if
Owner takes over his property.
(Emperuman is the owner of everything)
When he decides to own his property i.e., Chethanan.
Even if he is a sinner, that will not be an obstruction. Because the decision
is of the owner
Sutra 149 of SVB
(IVVARTHATHAI VEDA PURUSHAN APEKSHITHAN)
?YAMEVAISHA VRUNUTHE THENA LABYAH:?Katavalli and Mundakopanishath.
Emperuman gets the one whom he desires.
So far the position of Prapatti as discussed in ?Sri vachana Bhooshanam?has
been shown.The author Sri Pillai Lokacharyar is the contemporary of Sri
Vedhantha desikar. Both of them liived in the 14 th century.
We will see the views of earlier Acharyas and Azhvar in the next part.
Continued to???..(4)
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