Guest guest Posted June 28, 2001 Report Share Posted June 28, 2001 Dear Bhagavatas: This is Concluding Part (Part 4) on the subject, highlighting Aspects 11 to 18 of the 18 differences mentioned in the Sloka cited. Dasoham Anbil Ramaswamy =========================================================== BEdaH swAmi krupA- phalAni a-gathishu- shree vyApti- upAyatwayo Tad vAtsalya- dayA- nirukti-vachasO- nyAsE- cha- tat-kartari / Dharma thyAga virOdhayO:- sva-vihithE - nyAsA- Anga: - hetutvayO: PrAyaschitta vidhou- tadeeya bhajanE- aNuvyApti- kaivalyayO:// ========================================================== 11. Sva- VihitE: Regarding UpAsana for worship: TK There is a contradiction between UpAsana and the concept of resignation. VK The contradiction is limited only to the consciousness of the incompetence (Aakinchanyam) which forms part of Prapatti itself. ================================================ 12. NyAsa: Regarding actions ordained in Srutis and Smritis like SandhyAvandanam etc.: TK They are not obligatory for a Prapanna. To a highly evolved soul, non-performance of the compulsory duties is not an offence because, Dharma Saastras rank lower than Aagamas in point of authority. But, they should continue to do them more for setting an example to the less evolved ones. VK As compulsory duties are laid down in the Saastras which are Lord's commands, non-performance will tantamount to transgression of His commands (AagjnA adhilanghanam) and will render the Prapanna liable for punishment. They firmly believe that they should continue to be observed. " Kritakritya Adhikaram " of " Srimad Rahasya Traya Saram " of SwAmi Desika is definite about this. Dharma Saastras are absolutely binding for both those practicing Bhakti and those adopting Prapatti. ========================================================== 13. Anga: Regarding accompaniments to Prapatti TK It is not necessary to observe all the preliminaries for Prapatti because a Prapanna is deemed to have no other purpose or thought for the result. The Angas would operate automatically at the time of performing Prapatti. VK All the Angas viz.; (i) Anukulya Sankalpam, (ii) PrAtikulya Varjanam, (iii) MahA ViswAsam, (iv) KarpaNyam and (v) Atma NikshEpam *should be observed. The absence of even one of the accessories *at the time of Prapatti* will vitiate the efficacy of Prapatti. ========================================================== 14. HEtotvayOh: What brings the final Salvation? Next to the caste mark, this probably is the only other difference most people are aware of! TK: Lord's grace is spontaneous. He can grant Moksha to anyone He likes. This is based on " MarjAra NyAya' - a comparison to a mother cat carrying its kitten holding it in its mouth without any effort on the part of the infant (unlike in the case of monkey). Lord's grace is enough. It is like the mother breastfeeding her baby. In other words, Lord's " NirhEtuka Kripa " secures Prapatti for the Jeeva without any effort on his part. VK: The endeavor from the Prapanna is also essential. But, this " NirhEtuka Kripa " itself arises out of " ajnAtha sukritam " or " yadrEchA Sukritam " of the Jeeva in the past. No doubt, it is the mother who takes the initiative to feed the baby. But, unless the bay puts its mouth to suck, the mother cannot feed it. Prapatti as a formal act is like the baby putting its mouth to the mother's breast. ========================================================== 15. PrAyaschitha Vidou Regarding sanctifying ceremonies connected with Prapatti. TK: No positive, specific PrAyaschitta act is necessary. All that is required is (i) the knowledge of the Svarupa of the JeevAtma and (ii) mental acceptance of the Lord's grace in granting salvation. (iii) In other words, Mere meditation will suffice. VK: All compulsory duties as laid down in the Sastra which are the Lord's commands, non- performance of which will tantamount to transgression of His commands (AagjnA adhilanghanam) and will render the Prapanna liable for punishment. All purificatory ceremonies and performance of atonement out of " NirvEdam " mentioned in the Smritis must necessarily be observed. All the preliminaries for Prapatti should be gone through because a Prapanna is deemed to have no other purpose or thought for the result. ========================================================== 16. tadheeya bhajanE: Treatment to be shown to devotees of the Lord. TK: A Sudra Prapanna should be given the same status as a Brahmin Prapanna. VK: While due respect should be given to all Prapannas, VarNa distinctions will continue in this birth. SwAmi Desika says " The temple cow, however holy it may be, continues to be a cow during its present life " . ==================================================== 17. Anu-vyApti : Pervasion of the Infinite God into the finite soul. TK: His being atomic in atoms and enveloping even the biggest are all done by what is known as " AgaTitha GhaTanA sAmarthya " (Special powers enabling the accomplishment of even the impossible) By such powers, the Infinite ParamAtma passes 'en masse' into the finite JeevAtma irrespective of its size. VK: He is smaller than the atom in beings that are atomic in size. This is called " Anthar vyApti " (Immanence); He is also greater than the greatest in the sense He pervades and surrounds everything. This is called " Bahir vyApti " (Transcendence) The pervasion is a simple " overlapping " . ========================================================== 18. kaivalyayOh: Regarding Kaivalyam: TK: (i) Kaivalya is inferior to Paramapada and the Jeeva going there gets so stuck there and immobilized as not to attain Paramapadam or descend down to an earthly existence. (ii) Kaivalya is eternal (iii) Kaivalya is within Paramapadam but in its outermost parts. VK (i) Kaivalya is inferior to Paramapadam but it can help in promotion to Moksha ultimately.. (ii) (ii) Kaivalya is NOT eternal (iii) Kaivalya is situated Outside Paramapadam. ========================================================== Sri Anand Karalapakkam adds- Whose works are more important? – those of Rishis or of AazwArs ? “ In some books, it has been written that, for ThennAchAryas, the works of AzhwArs are more important than those of Rishis and that AzhwArs are superior to Rishis ; while for Vadakalai AchAryas, the works of Rishis are more important than those of AzhwArs and that the Rishis are superior to AzhwArs. It is a complete mis-information regarding the stand of Vadakalai AchAryas. SwAmi DESikan has expressly advocated the superiority of the works / upadEsams of AzhwArs over those of Rishis (eg: " ....mAsil manam theLindu munivar vagutthadellAm mAl uganda aasiriyar vArthaikku ovvA " implying that the works of Rishis who were pure hearted and faultless, can't match even the words of AchAryas <like NammAzhwar> who were most beloved to Lord " ). However, this does not mean that the works of Rishis are " faulty " . This is only to eulogize the greatness of the way in which AzhwArs have explained the hidden truths of vEdAnta. The works of Rishis like Brahma SUtra, IthihAsa-purANas, Smrutis are perfectly valid as a pramANa. In other words, there is no contradiction in the teachings of the Rishis like Sage VyAsa and Saints like NammAzhwAr. This is the actual stand of Vadakalai AchAryas” CONCLUDING NOTES " One can form own conclusions whether these are vital or not. But, during Swami Desika's times, there was no such exclusiveness and later even among TKs. There were many who belonged to SwAmi Desika's school. In any case, there is the aspect of Ubhaya VedAnta so far as VKs are concerned. Both schools honor that what is actually needed is better understanding- a willingness to agree to disagree. " (K.P.Rangaswamy Iyengar, Retd. I.A & A.S Officer and a doyen in VisishTadvaita SiddhAntham) ========================================================== CONCLUDED =========================================================== _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com Quote Link to comment Share on other sites More sharing options...
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