Virodha Parihaaram : 86-90

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86. How can we intrepret SaraNa sabdham as UpAyam as per

Ahirbudhnya samhitha (7.29) ? How can we conclude that SaraNa

Sabdham denotes upAyam ( upAyArTaika Vaachakam ) whereas

it fits more with the meaning of Rakshakan ?

 

( Answer) : Prapatthi has five angams . One is Gopthruva VaraNam

(i-e) ., the prayer to the Lord to become the supplicant Jeevan's

protection as its rakshakan . The One who protects is EmperumAn .

Inview of his insufficency to practise Bhkthi yOgam , the chEtanan

requests the Lord to stand in the place of the tough Bhakthi yOgam

and protect him and free him from the burden of his own protection .

To emphasize this , it has been concluded that SaraNa Sabdham stands

for UpAyam here . Not only does the Lord protect ( provide rakshaNam)

in the standard manner , but he protects also thru standing in place of

Bhakthi yOgam . That is the reason to connect SaraNa sabdham with

UpAya arTam .

 

87.The doubt about the verb " padh" in PrapadhyE found in the Poorva

bhAgam of Dhvaya mantram :

 

(Question) : " padh " means reaching ( adaithal). The verb form of

adaithal has another meaning , knowing ( aRithal ) , as well

according to rules of grammar . " aRithal" stands for firmness of

mind .That firmness of perception is that the Lord is the UpAyam for

Moksham . That awareness arises from knowledge of Saasthrams .

Beyond that knowledge based on Saasthrams , there is no other direction

to place the burden of protection with the five angams of Prapatthi

to the Rakshakan . The word PrapadhyE and the root inside "Padh"

does not reveal it . How can we assume that it goes beyond knowledge to

performance of the anushtAnam of Prapatthi ?

 

( Answer) : Many PramANams directs the Jeevan to perform Prapatthi

and explain the svaroopam of Prapatthi with its 5 angams and placing

the burden of protection at the Lord's sacred feet . BharanyAsam ( placing

the protection of the soul's rakshaNam ) is now an angi . The angam of

Mahaa ViswAsam ( Unflinching Faith in the Lord as the Rakshakan )

and the associated angi of Bhara NyAsam together are the embodiment of

Jn~Anam ( aRithal/adaithal) and therefore there is no objection to the use of

PrapadhyE to denote the performance of the act of prapatthi and seeking

the Lord as one's rakshakan ( savisvAsO bharanyAsa: prapatthi: ithi

abhidheeyathE ) .

 

88. What is the purpose of the use of present tense in PrapadhyE ?

Why the use of present tense ( varthamAna Kaalam ) ? It appears to

suggest that Prapatthi has to be done like Bhakthi yogam until moksha

siddhi . This intrepretation based on the use of the present tense

goes against the instructions of BhagavAn that Prapatthi for Moksham

has to be done only once and not repeatedly .

 

(Answer) : This present tense refers only to the time at which the one time

Prapatthi is done . After the performance of Prapatthi ( present tense) ,

the act is over in a trice of time . Prapatthi yOgam is not like bhakthi

yOgam , where it has to be practised until the Moksha Phalan is attained.

Once is enough for Prapatthi . Therefore , Prapatthi can not be compared to

Bhakthi yOgam in anushtAnam .

 

89. Doubt about the Srimath Sabdham in the utthara BhAgam of Dhvayam :Srimath sabdham dnotes Pathni sambhandham and especailly Sri Devi

( Periya PirAtti ) . Why is She singled out and not the other attributes of

the Lord like His ThirumEni ( Subha tanu) , GuNams et al ? Do they not

qualify fr the Muktha Jeevan's enjoyment ?

 

( Answer) : Yes , it is correct that the Muktha Jeevan enjoys the Lord

as Ubhaya VibhUthi NaaTan with subha Tanu and guNams . Periya

Piratti is singled out and linked to the Lord thru Srimath Sabdham

to indicate that SarvEswaran accepts the kaimkayams of the Seshan

( Muktha Jeevan ) as Seshi , while being united with Periya PirAtti

( yEka Seshithva yOgam) .

 

90. How can we explain the special meaning given for the Nama: sabdham

( appearing at the end of the utthara khANDam of Dhvayam ) ? Nama:

sabdham is explained as the prayer to remove the four kinds of unwelcome

thoughts , while performing bhagavath Kimkaryam as a Muktha Jeevan .

The usual intrepretation of Nama: sabdham is na + mama : May the undesirable

ill effects not come my way . In contrast , the special meaning of nama:

sabdham indicates that it is a prayer to ward of the four kinds of vipareetha

thoughts while serving the Lord .These Four are : I perform the Kimkaryams

as a Svathanthran , I do it for my phalan , I enjoy that Phalan as a svatantran

and I enjoy those phalans for my own sake .

 

(Answer to the doubt) : In this world , these four damaging thoughts

do arise . It certainly does not cross the mind of a Muktha Jeevan , while

performing nithya kaimkaryam in Sri Vaikuntam . While perfoming Prapatthi

here from the Karma bhUmi , it is not incorrect to request the kaimkaryam

( yet to be enjoyed at Parama Padham) to be free of the four vipareetha

beliefs . If the mumukshu ( the one seeking Moksham) does not ask

the Lord with such clear knowledge and faith about the kaimkaryams

to be done at His supreme abode , it would be impossible for the Lord

to grant the phalan of Prapatthi . There is nothing wrong in such a prayer

during one's Prapatthi .

 

V,Sadagopan