Dhadhibhandan's clay pot

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Moksham for Dhadhibhandan’s Clay Pot

Dhadhibhandan and his clay pot

 

dear bhgavatas,people say that good things flow out

of good things. this is indeed true, for the earlier

beautiful qestion about dhadhibhandan and his clay pot

has prompted shri sudarsan's excellent narrative.

The question posed was, if Dhadhibhandan's claypot

could attain moksha without any effort or elaborate

mokshopaya, why at all are bhakti or prapatti required

for us ?

Swami Desikan is quite categorical_"EdEnum oru

prakAram AgavumAm, ArEnum oruvar anushttikka AgavumAm,

prapattikkau alladu sarVesvaran moksham kodukka

irangAn endradu Ayitru"- that is, unless prapatti is

performed by oneself or by someone acting on behalf of

one, or in some fashion if not directly by the atma

concerned, the Lord would not grant moksha.

how to reconcile these two positions?

The spirit of the Rahasyatraya sara sreesookti is as

follows, as applied to the present question-

The clay pot, in its poorva janma, must have

definitely adopted Bhakti Yogam, and its janma must

have come to an end before the bhakti could fructify.

hence in its next janma as the clay pot, it had the

fortune of bhagavat thirumeni sambhandam, and attained

moksham without any apparent effort on its part. the

question could be asked- if it were such a puNyAtmA,

why did it take birth as a clay pot at all? but one

has to only refer to the history of mahatmas like jada

bharata, to conclude that the ultimate janma of gnAnis

need not even be human. It is only thus that one

could explain the pasuram, "narpAl ayOttiyil vAzhum

charAcharam mutravum narpAlukku uytthanan" (even the

blades of grass in Ayodhya were given moksha by Sri

Rama). if this were not agreed to, then the elaborate

moksha mArgAs prescribed by various Upanishads, Sri

Geeta, and poorvAchArya anushttAnam,etc. would become

irrelevant and uncalled for.

And as for prapatti performed by acharyas for

animals,etc., Sri Chandilya Smriti,( as quoted by

swami Desikan in Srmad RAhastrayasaram) lays down-

"pasu:manishya:pakshi vA yEcha Vaishnava samsritA:

tEnaiva tE prayAsyanti tad vishno: paramam padam"

This makes it clear that whether it be animals,birds

or other beings, if they seek the refuge of a Sri

Vaishanava, they too are assured of liberation. So,

there is no wonder in acharyas performing bharanyasam

for animals,etc., and their attaining moksha without

any apparent effort on their part, as did

DhadhibhAndan's pot.

without any pretence of having dealt with the

weighty question adequately, adiyen trusts adiyen has

been able to throw some light on the matter, to the

best of adiyen's limited faculties.

-dasan,sadagopan.

 

 

 

 

 

 

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