sarvadharmAn.. vs. karmaNyeva..

[Guest guest]

Dear Bhagavathas,

 

Today i consulted one of my friends, who is quite familiar with the

authoritative works of Sri Aurobindo, esp. His famous "Essays on Gita".

Sri Aurobindo interprets the "sarvadharmAn.." part as flowing causally

from "karmaNyeva..". The mind shd have been purified by means of bhakthi,

jnana, etc. before it can come to the stage where it can afford to cast of

all other dharmAs and take shelter in *only* the Supreme.

 

This is a bit puzzling since it implies that Prapatti is a follow-up to

Bhakthi, etc. rather than an alternative. Cd someone familiar with the

works of Sri Aurobindo or the issue on the subjectline as such share yr

thoughts?

 

Hari Om,

srikanth

[Guest guest]

Shri R. Skrintha wrote:

> Dear Bhagavathas,

> Today i consulted one of my friends, who is quite familiar with the

> authoritative works of Sri Aurobindo, esp. His famous "Essays on Gita".

> Sri Aurobindo interprets the "sarvadharmAn.." part as flowing causally

> from "karmaNyeva..". The mind shd have been purified by means of bhakthi,

> jnana, etc. before it can come to the stage where it can afford to cast of

> all other dharmAs and take shelter in *only* the Supreme.

>

> This is a bit puzzling since it implies that Prapatti is a follow-up to

> Bhakthi, etc. rather than an alternative. Cd someone familiar with the

> works of Sri Aurobindo or the issue on the subjectline as such share yr

> thoughts?

 

I am not familiar with these works, but here are my few cents worth. I

was recently reading the a certain book on "IDOL WORSHIP", and there are

references to two forms of yOgA one can profess to attain the Lord. One

is Bhakti yOgA or suguNa yOgA. The other is gnAna yOgA or nirguNA

yOgA. However, the former at somepoint leads to the latter.

 

Bhakti yOgA through idol worship enables one to focus his/her energy on

a specific form and meditate upon that form, in the case of

srIvaishNavAs - Lord nArAyaNA. It is less difficult of the two and

gradually as one realizes the true meaning of the Lord infinite through

knowledge, the gnAna mArgam is automatically opened up.

 

The Latter - nirguNa yOgA or that through complete renunciation of one's

worldly senses and meditating upon the abstract infinite and not

focussing on any object, but that of the undefined requires gnAnam and

is much more difficult. It is generally the state of the enlightened,

those who are able to just walk out of their life and think of nothing

but service to the Lord for the Lord's purpose, expecting nothing in

return. This is in a sense related to the definition of "sarvaDharmAn

...." where the Lord indeed tells you to involve yourself in selfless

detached acts so you can focus on the infinite without any distraction.

 

adiyEn

 

rAja krishNasAmy

raja

 

I do believe that Prapaththi mArgam is Bhakti mArgam.

[Guest guest]

In regards to the enclosed mail:

 

May be the words "Prapaththi mArgam perhaps begins where Bhakti mArgam

stops..."

would be more appropriate in this context. I stand corrected. However,

as you see it is indeed difficult to understand the subtler points

without the influence of one's AchAryA. So much for life in the western

world !

 

----

adiyEn

Raja Krishnasamy

 

 

---- Included Message ----

 

Sri V. Sadagopan wrote in a personal mail to Raja Krishnasamy:

>Received: SEPTEMBER 08, 1997 10:25 SEPTEMBER 07, 1997 21:19

> V. Sadagopan <UNIX.170SYSTEMS.COM:75041.3037

> Raja Krishnasamy raja

> Re: sarvadharmAn.. vs. karmaNyeva..

 

>Dear Sri Raja KrishNaswamy :

>When you state " I believe that Prapatthi margam is

>the same as Bhakthi margam " , I am not sure , whether

>it is your belief or your understanding of the achAryA's

>view .

>I hesitate to "correct " you . Prapatthi margam

>and bhakthi yogam are not the same . MadhvAs

>accept bhakthi as the means and the end . They

>do not accept Prapatthi . Sri Viashnavism is unique

>in developing Prapatthi as a MOkshOpAyam that

>can be followed effectively by any one independent

>of caste , creed or sex . Prapatthi is KashaNa karthavyam ,

>where as the Bhakthi margam is ardous to follow .

>Bhakthi margam may prepare one for prapatthi .

>Hope you do not mind my pointing this out ,

>since it is a cardinal point in our theology .

..

>Best Wishes ,

>V.Sadagopan

[Guest guest]

Greetings.

 

On Mon, 8 Sep 1997, Raja Krishnasamy wrote:

> In regards to the enclosed mail:

>

> May be the words "Prapaththi mArgam perhaps begins where Bhakti mArgam

> stops..." would be more appropriate in this context.

 

[...]

>

> Sri V. Sadagopan wrote in a personal mail to Raja Krishnasamy:

>

> >I hesitate to "correct " you . Prapatthi margam

> >and bhakthi yogam are not the same . MadhvAs

> >accept bhakthi as the means and the end . They

> >do not accept Prapatthi .

 

At the risk of sounding blasphemous.. I must say that

I find the madhva line of argument more rational.

> >Sri Viashnavism is unique

> >in developing Prapatthi as a MOkshOpAyam that

> >can be followed effectively by any one independent

> >of caste , creed or sex . Prapatthi is KashaNa karthavyam ,

> >where as the Bhakthi margam is ardous to follow .

> >Bhakthi margam may prepare one for prapatthi .

 

In a way, Bhakthi margam is made out to be difficult to follow,

and prapatti is shown to be some sort of an easy way out (not

exactly, but in a simplistic viewpoint). Yet, bhakthi merely

prepares one for prapatti!

 

In fact, our tradition is the only one that talks about

this "easy way out" (not withstanding the various supporting

upanishadic quotes one finds in RTS).

 

Can I request the scholars present in this forum to put

together an easy-to-understand compilation of the points

made in our parampara about the differences between

bhakthi and prapatti, the criticisms on this by other

schools and our defense. It would be most useful to those

of us not fortunate enough to learn these points from an

Acharya.

 

Thanks.

--badri