Prapatti-3

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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 achieving this

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 with a drop

of toxic substance contained in golden pot .This is the observation of

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 create an

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(Swaroopa

virutham)

(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 his property.

 

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)