prapatti.

[Guest guest]

SRIMATHE RAMANUJAYA NAMAHA

APPAN THIRUVADIGALE SARANAM.

 

 

Dear Baghavathas, Accept my pranam.

 

In response to the call made for postings on”Prapatti” many postings

have come. Adiyen too am contributing on this subject.

Adiyen have given mostly the excerpts from

SrivachanaBhooshanam and Thiruvaimozhi.

My observations are given in the last portion. Adiyen feel one drawback

in my posting. It is lengthy. Adiyen is deficient in presenting matters crisply

in answer to the point raised. The subject is such and vast that Adiyen in my

zeal go on explaining in detail.

Anyhow, readers with inquisitive mind may have an opportunity to know about the

real position of our treasure

 

 

.. PRAPATTI.

Of late there is much discussion on this subject and connected matters such as

Free will, Nirhethuka krubai etc., in many forums. These kind of thoughts are

not new one. They have been thrashed out extensively many times. Still no one

will agree to other ones point and still will hold to his own point out of

“Abhimanam”.The younger generation may not know about these and will get

confused. One more salient factor of these discussions is the author will

present his case as if his stand is the same as the view of the Acharyas of the

opposite camp. Therefore it is desirable for the benefit of younger generation

to present the views of Thenkalai sect properly before appreciating the other

views

 

 

# What is prapatti? Is it for Moksha alone? Or can it be of help for other

things?

 

“ Surrender oneself to other who can fulfill the prayer of the surrendered

..

Let us see Sutra 33 of Sri Vachana Bhooshanam

‘PALA NIYAMAMINRIKKE OZHINTHAPADIYENNAENIL: DHARMAPUTRATHIKALUKKUPALAMRAJYAM;

DROUPATHIKKU PALAM VASTRAM;

KAAKTHUKKUM KAALIYANUKKUM PALAM PRANAM;

SRI GAJENDRAAZHVZNUKKU PALAM KAINKARYAM;

SRI VIBHEESHNAAZHVANUKKU PALAM RAMA PRAPTHI’

PERUMALUKKUP PALAM SAMUDRA THARANAM

ILAYAPERUMALUKKU PALAM RAMAANUVRUTHI;’

(There is no norm for results or benefits. What is the effect of this statement.

?

That is ,the gain for Dharmaputra and his brothers is Kingdom

It was clothes for Droupathi

It was Lives for Crow and Kaliyan

It was ‘Kainkaryam for Gajendraazhvan

It was Rama Prapthi for Sri Vibheeshanazhvan

It was crossing the sea for Perumal

It was ‘Ramanuvruthi”for Ilayaperumal

The results/gains are varied.

 

Any body can do Prapatti. There is no restriction regarding place, time, ways

and means, or the person who can observe prapatti

It is not for Moksha alone.

 

Sutra 24 of SVB says “VISHAYANIYAMAME ULLATHU’

(It concerns only about the matter)

# What is that?

..

Sutra 37 of SVB” PRAPATHIKKU APEKSHITHANKALANA SOULABYADHIKAL’(Soulabyam etc.,

that is required for Prapatti)

That the Prapanna. should make his prayer to one who is easily accessible,

capable of granting his prayer, and is having a mind to do so and that can be

granted to him.

 

# So, can it be said it is “ means “ to get our prayers granted?

 

 

Sutra 55 ..to 59of SVB says “ITHU THANAKKU SWAROOPAM THANNAI PORATHU OZHIKAI’

 

The special feature of Prapatti is that it is an act of prayer which does not

have any specific form . It will not tolerate such one also.

 

Generally means have some kind of form and ways to get it executed.. But,

Prapatti does not have any form or ways .It is an intense desire on the part of

Prapanna expressed to the protector

 

Sutra 54 of SVB goes one step further in stating that it is like an act of a son

asking his father to give in writing that he will protect him. The father’s

duty is to protect his son with out asking and this kind of action is a

disgraceful one

 

# Then, if Prapatt is not ‘means’ what is the way out for getting results?

Should some kind of action is to be done or not?

 

What is required is the knowledge for Prapanna that he is the servant and

property of Emperuman (Athma gnanam) and there should be no objection on the

part of Prapanna for the actions of Emperuman towards him (Aprathishetham).

 

Should not Prapanna do something to get himself redeemed from Samsara by

pleasing the Lord? No. Prapanna may think he is taking action for his

redemption. In fact, he is creating one more danger by false notion to avoid the

existing troubles

# . If Emperuman expects a consent from Prapanna for protection can itself be

treated as a “Upaya” (means)?

The consent is a common for all kind of actions. The consent of Chethana for the

efforts of Seshi(Emperuman) is in accordance withn his nature(Swaroopam). He

should not express his resentment. That much only is required. The action is for

the enhancement of the knowledge of the relation between Sesha and seshi

ultimately resulting in salvation from samsara. This consent cannot be

considered as ‘means’/’upaya’. Infact it is Emperuman who toils for the

salvation of Jeevathma and ultimately it is He who gets back the chethanan from

samsara. He is the one who is happy over the result.(SVB. 7

Continued to ….(2)