Prapatti-8-

[Guest guest]

SRIMATHE RAMANUJAYA NAMAH; (8)

APPAN THIRUVADIGALE SARANAM

 

 

Dear Bhagavathas, Accept my pranam. This is in continuation of

my earlier posting.

 

Now, the last question: Why should there be difference of opinions?

.. Let us see Sutra 116 of Srivachana Bhooshana.

 

PRAPAKANTHARAM AGJNARUKKU UPAYAM.

(Prapatti does not tolerate self effort for their protection. People who do not

know the real position (Swaroopam) of prapatti will not like it. They will be

after some other means.)

 

In Srivaishnavism Prapatti is practised. When one has fallen at the feet of an

Acharyan and has got ‘Samasrayanam”,done he has become Srivaishnavan . He has

made the prapatti. He has expressed his desire to follow the path shown by our

Poorvacharyas and his Acharyan will guide him properly.( In this connection let

us see one more Sutra from SVB….309.

THANNAI MAARADI NINAIKAYAVATHU THANNAI AACHARYAN ENRU NINAIKAI; SISHYANAI

MAARADI NINAIKAIYAVATHU THANAKKU SISHYAN ENRU NINAIKAI(When an Acharya teaches

the sishya he should consider as if his Acharya himslef is teaching through him

and he is only an instrument. Thus the entire line of Acharyas from the

beginning is kept in tact.)

 

But, a section of Srivaishnavas adopt the prapatti as sanka prapatti.

 

Let us analyze the position.

Vaishnavism is a good old religion. There are many varieties even now. But,

Srivaishnavism is accountable from the period of Sriman Nathamunikal. Our

Guruparampara will specify the period of Azhvars prior to kali yuga also. We

need not go deep into these points now. For practical purposes Acharya

Paramparai begins from Sriman Nathamunikal.

In the beginning of 1st centuary A.D, though Vaishnavism was in existence, the

influence of Budhism and Jainism was felt very much. With the advent of Azhvars

their influences began to decline. During the period of Sriman Nathamunikal the

influence of Advaitha philosophy(Vedhanthins) (Mayavathis) was in vogue.

Sriman Natha munikal was attracted by the pasuram of Nammazhvar and he realized

the philosophical contents in them.

He collected the Arulicheyals of Azhvars and desired them to be propagated. He

foresaw the advent of Sri Ramanuja by his yogic powers.

Sri Ramanuja won over many vedanthins and they became Srivaishnavites. He had to

do his works in Sanskrit, the language that was in vogue among intellectuals. He

was deeply immersed in Azhvars Arulicheyals. This knowledge helped him in

interpreting Vedic philosophy correctly.( Refer. Sutra 65 of Acharya Hrudhayam)

.. He is known as “THIRUPPAVAI JEEYAR’ also. He made Thirukurugaipiran pillan to

write commentary to Thiruvaimozhi. Even after his period vedanthins came into

the fold of Srivaishnavism. It appears that some of those converted vedanthins

were not able to get adjusted to the philosophy of Azhvars. They were still

under the influence of ritualistic thoughts of vedas. This should be the reason

for giving importance to self effort, which is directly opposite to the

swaroopam of chethana as defined in srivaishnavite philosophy.

 

Acharya Hirudhyam 19.

 

’SASTRIKAL THEPPAKAIYARIPPOLE IRANDAIYUM IDUKKI PIRAVI KADALAI NEENDA SARAGNJER

VITTATHIL IRUPPARAI POLE IRU KAIYAIYUM VITTU KARAI KURUKUM KAALAM ENNUVARKAL.

( Sastrikal:- Those who relay on sastras desire to rely on their effort and the

achievements of their efforts towards Emperuman

They are like ‘Theppakaiyar’(One who uses one hand to swim and another to hold

the float to cross the river). Whereas those(Saragnjer) who understands the

essence of Vedas, i.e., Thirumantharam.lay their faith on Emperuman and avoid

self effort to attain him.

They are similar to persons sitting in the boat and waiting for the boat to

reach the shore.)

 

Well. Nammazhvar has defined in TVM 1.1.5..

AVARAVAR THAMA THAMA THARIVARIVAKAIVAKAI

AVARVRIRAIYAVARENA VADIYADAIVARKAL

(Every one will resort to their God according to their knowledge)

Normally this may be applicable to the worshippers of other gods other than

Sriman Narayanan. As an extension, to this, the practice of Prapatti as sanga

prapatti may also be treated.

 

The followers of Emperumanar Dharsanam following the way shown by Azhvars need

not worry The Path is very clear. They may get confused over the conflicting

arguments by one and all. . Let them get enlightened as and when required from

the properly informed, learned persons. Let Ramanuja e groups be the proper

forum for it.

 

 

 

Adiyen Ramanuja dasan, T.Parthasararhy.

[Guest guest]

Sri:

Srimathe Ramanujaya nama:

 

Dear Sri Parthasarathy,

My heartfelt gratitude to you for writing wonderful

posts on prapatti. Your posts made me understand the topic much

better and only now I have started appreciating and enjoying SRi

Vachana BhUSNam and AchArya Hrdayam and am amazed how the two brothers

(PiLLai LOkAchAryA and Azhagiya MaNavALa PerumAL NAyanAr)had done

such wonderful works. NAlAyira Divya Prabandham only gives nostalgia

(for the LOrd)!

 

AzhvAr EmperumAnAr Jeeyar TiruvadigaLE saraNam

nappinnai