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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Sri: SrimathE VEdanta RAmAnuja MahAdEsikAya Namaha SrimathE RangarAmAnuja MahAdEsikAya Namaha SrimathE NigamAntha MahAdEsikAya Namaha SrimathE BhagavathE BhAshyakArAya MahAdEsikAya Namaha Sri RanganAtha Divyamani PadukAbhyAm Namaha Dear SrI Satakopan SwAmin AdiyEn DAsan VEdAntam's Anantakoti pranAmam. The write up on DhadhibhAndan, his clay pot and Moksha by SrI Sudharshan SwAmin, and devarIr's subsequent pramAnam from num SwAmi Desikan was lucid and effective as usual. Though SwAmi out of humility had doubted the explaination given in here, adiyEn feels that anyone owing allegiance to and resorting to SwAmi Desikan's SrI Sooktis for pramAnam could hardly go wrong. Never in fact! A very important aspect of prapatti could not have been so very easily illustrated. Thanx again to SwAmi and SrI Sudarshan for another wonderful writeup. NArAyana, NArAyana, AdiyEn VEdAnta RAmAnuja DAsan VEdAntam SrInivAsarAghavan AyyangAr - sadagopan iyengar Tuesday, November 06, 2001 12:24 PM tiruvengadam Cc: bhakti-list ; ; chetlurvas; j.srinivasan Dhadhibhandan's clay pot . Moksham for Dhadhibhandans Clay PotDhadhibhandan and his clay potdear bhgavatas,people say that good things flow outof good things. this is indeed true, for the earlierbeautiful qestion about dhadhibhandan and his clay pothas prompted shri sudarsan's excellent narrative.The question posed was, if Dhadhibhandan's claypotcould attain moksha without any effort or elaboratemokshopaya, why at all are bhakti or prapatti requiredfor us ?Swami Desikan is quite categorical_"EdEnum oruprakAram AgavumAm, ArEnum oruvar anushttikka AgavumAm,prapattikkau alladu sarVesvaran moksham kodukkairangAn endradu Ayitru"- that is, unless prapatti isperformed by oneself or by someone acting on behalf ofone, or in some fashion if not directly by the atmaconcerned, the Lord would not grant moksha.how to reconcile these two positions?The spirit of the Rahasyatraya sara sreesookti is asfollows, as applied to the present question-The clay pot, in its poorva janma, must havedefinitely adopted Bhakti Yogam, and its janma musthave come to an end before the bhakti could fructify.hence in its next janma as the clay pot, it had thefortune of bhagavat thirumeni sambhandam, and attainedmoksham without any apparent effort on its part. thequestion could be asked- if it were such a puNyAtmA,why did it take birth as a clay pot at all? but onehas to only refer to the history of mahatmas like jadabharata, to conclude that the ultimate janma of gnAnisneed not even be human. It is only thus that onecould explain the pasuram, "narpAl ayOttiyil vAzhumcharAcharam mutravum narpAlukku uytthanan" (even theblades of grass in Ayodhya were given moksha by SriRama). if this were not agreed to, then the elaboratemoksha mArgAs prescribed by various Upanishads, SriGeeta, and poorvAchArya anushttAnam,etc. would becomeirrelevant and uncalled for. And as for prapatti performed by acharyas foranimals,etc., Sri Chandilya Smriti,( as quoted byswami 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,birdsor other beings, if they seek the refuge of a SriVaishanava, they too are assured of liberation. So,there is no wonder in acharyas performing bharanyasamfor animals,etc., and their attaining moksha withoutany apparent effort on their part, as didDhadhibhAndan's pot.without any pretence of having dealt with theweighty question adequately, adiyen trusts adiyen hasbeen able to throw some light on the matter, to thebest of adiyen's limited faculties.-dasan,sadagopan.Find a job, post your resume.http://careers.Srimate Sri Laksminrisimha Divya Paduka SevakaSrivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: