ESSENTIAL NATURE OF PRAYER
ESSENTIAL NATURE OF PRAYER
______________________________
Message
Acharya Divya Sukti Anubhavam - 12
Posted by: "srinivasan_ramanujan32" srinivas_ramanujan32@yahoo.com srinivasan_ramanujan32
Sat Apr 16, 2011 12:43 am (PDT)
SrI:
Srimathe rAmAnujAya namaha.
Dear Sri Vaishnavas,
In the last post, Prapatti was established as Buddhi Visesha. Now, let
us examine the essential nature of the prArthanai. This is a long post,
but adiyen humbly requests all Bhagavatas to bear with me, as the topic
is complex.
Aham asmy aparAdhAnAm Alayo 'kincano 'gatiH
tvam evopAyabhUto me
bhava" iti prArthanA matiH SaraNAgati: ~ (Prapanna PArijAtham, 2.5,
2.20).
Need for making a PrArthanai
The first question is this – Why is this prArthanai necessary?
Prapatti is simply a change of the jivAtmA's dharma bhUta jnAnam.
That alone should be enough since a prapannan is a `vAzhum
SOmbar'. Perumal also does not expect more from us. So, why do we
actually need to make a request?
AmmAl explains in the pArijAthAm as follows:
Even though Bhagavan is merciful, capable and possessing Isvaratvam, yet
He will not protect without a request, therefore one should apply
oneself to supplication. ~ (Prapanna PArijAtham, 2.19).
Perumal's nirhEtuka krupA and the prapanna's clear knowledge are
certainly present. But if we do not make the prArthanai, the world will
consider Bhagavan as one who makes decisions randomly and partially. So,
to avoid the criticism of sarva mukti prasangam, Perumal has ordered the
chetanas to make a request. This is also confirmed by Sri Pillai
LOkAchAryA in the charama slOka prakaranam of Mumukkshupadi while
commenting on `Ekam' sabdam.
Nature of PrArthanai
If so, then does this prArthanai become a sAdhyOpAyam? Is this not
something done by the chetana?
The answer is given by Pillai LOkAchAryA, once again in the
`Ekam' sabdam of charama slokam. The prArthanai cannot be a
sAdhyOpAyam since it is part of the buddhi viSesham. It is simply an
expression of the chetana's acknowledgement of Bhagavan's krupa.
The chetana is not doing anything. In the prArthanai, he is simply
conveying his mindset, that he now has clear jnAnam, and will not
obstruct Bhagavad krupA anymore.
Idu prAmAnam, where Swami Nampillai states, `Words that refer to action refer to mental states
prior to them'. So, the prArthanai is not a new action, but an expression of the
knowledge that the chetana had already acquired earlier prior to making
the prArthanai. And the knowledge itself had sprung initially due to the
efforts of Bhagavan only. He takes avatarams and gives us sAstrams. He
then chooses to bless jivAtmA based on some unknown deeds by the jivA he
sees as merits (yAdrichchikam, prAsankikam, Anushangikam). The jivA
receives this jnAnam then, and the prArthanai simply is expression of
that jnAnam.
This view is expressed by AmmAl as follows,
"To say; " (Bhagavan) please protect me!" is what is known
as choosing one's protector. Therefore it is important is actually
invite bhagavad krUpai." ~ ( Prapanna PArijAtham, 2.20)
This clearly shows that the prArthanai is of the nature of knowledge and
not action. How? AmmAl here states that the prArthanai implies
choosing/accepting Bhagavan as protector. Now, we know that in reality,
no one other than Bhagavan can protect us. Being protected by him is
also our svarUpam. So, there is no question of `choosing/accepting a
protector' since there are no multiple protectors, just one. Thus,
the statement, `You alone can protect me' actually means `I
know that none other than you can protect me', an expression of
mahAvisvAsam. Thus, the prArthanai is buddhi viSeshanam.
AdhikAri PUrthy
We have established the nature of the prArthanai. But how do we perform
this prArthanai? SAstrams state 3 ways to do it: By speech (Saranam
PrapadyE), by body (anjali mudrA) and by mind (meditating as
follows– `you alone are the upAyAm. Protect Me').
The answer is this – Although bodily and verbal expressions are
effective, they are not as important as mental expression. This is
because sAstrams say knowledge results in mOksham (jnAnAnmOkShO jAyatE).
A person worshipping devatAntarams may also fold his hands in anjali
towards Vishnu, or state `I surrender'. However, this isn't
prapatti. True prapatti is understanding that Bhagavan only is upAyam
and upEyam. So, meditation is more important than body and speech, as it
fosters mahAvisvAsam.
Performance by body and speech then (anjali mudra and verbal expression)
become adhikAri viSesham. They are simply qualifications possessed by a
prapanna to show that he is following this mArgam. It is the mental
knowledge that is prapatti proper.
In ParandapaDi, LOkAchAryA states as follows,
Whether seeking refuge takes place by three agents or one, there is
no lack of attainment of the result. The three agents are needed to
fulfill [the chEtana's] own qualification [for taking refuge]
(adhikAripUrti). But for attainment of the result, one agent alone
(mental) is sufficient. In the same way, for the fulfillment of the
upAya, Bhagavan's status as the husband of Sree, his attributes of
affection, etc., and his possession of an auspicious, beautiful body
are expected. Similarly, for the fulfillment of the [chEtana's]
qualification, the three agents are necessary. ~ parandapaDi.
While it is said that only mental knowledge is required, this does not
mean we shouldn't do the other two. A combination of all 3 means
(mind, body and speech) simply implies that mental knowledge is the
prapatti and the other 2 contribute to adhikari pUrthy of prapanna.
Thus, the nature of prArthanai, the need for making it and the AdhikAri
pUrnatvam of the prapanna has been covered.
Sri NigamAntha MahA Desikan's views
Sri PBA Swami mentions that Sri VedAnta Desikan initially had an
abhiprAya bhedam on these issues mainly with Sri Pillai Lokacharya. In
Srimath Rahasya Traya SAram, he has criticized many of the views
advocated by LOkAchAryA on adhikAri viSeshanam, sambandha jnAna mAthram,
siddhOpAya pratipathi mAtram, anivArana mAtram, chaitanya kAryam
(However, there was no difference in the issue that prapatti is a
siddhOpAyam).
However, Sri PBA Swami mentions that Sri VedAntAchAryA changed these
opinions and has accepted LOkAchAryA's views in his later works.
Saara Saaram is a rahasya grantham in which Swami Desikan mentions the
following,
Ippadi VidheyamAna prapadhanathai silar adhikAri viSeshanam, sambandha
jnAna mAtram, anivArana mAtram, anumadhi mAtram, acit vyavrutti mAtram,
chaitanya kAryam, citta samAdhAnartham enrapOle sollum adhuvum
ivvidhikum ithai vistharikinRa sAstrangalukkum ivarttruku serndha
upapattathigalukkum bhashya-gadyAdhigalukkum anugunamAga vendugaiyAlE
`nAnE nAnAvidha naragam pugum pAvam seidhu' enru nirkira nammum
isvaranum rakshikira idathil `vandhadiandhEn' enru nAm pannugira
alpamAna vaseekaranayatnam `adhuvum avanadhu innarulE isaivith ennai
un thAlinaikizh iruthum ammAnE' ithyAdhiyalin padiyE avan thane
kAtti pravarthippiththadhorum vyAja mAtram anrovendru siddhOpAya
prAdhAnyAnusandhAnAdhil avargalukku tAtparyam'
~ Saara Saaram (Charama SlokAdhikAram)
Note the bolded words. VedAnta mahAguru has used the words
`anugunamAga vendugaiyAlE' for adhikARi viSeshanam, etc. These
were the very things that he had criticized in Sri Rahasya Traya Saram.
Here he is accepting them as `SAstra anugunam'.
Furthermore, Swami Desikan had argued against Lokacharya's
interpretation of `Vraja' in Rahasya Traya Saram. In Saara
Saaram, his interpretation of `Vraja' is 100% identical with
Mumukkshupadi (gathyArtha budhyArtha…buddhi vishesha, etc.). Sri PBA
Swami attributes this to a change of heart as well.
Sri PBA Swami mentions that Sri Desikan met some learned sri vaishnavas
(as per dvitiya brahmatantra svatantra swami's Desika Vaibhavam) in
Thiruvellarai, whereupon he had some of his objections clarified. Saara
Saaram is named so because it is actually `Saaram of Rahasya Traya
Saaram'.
This is Sri PBA Swami's view and the thennacharya interpretation of
Desika sri suktis. Others have different opinions. Each must follow the
lead of his own sampradayam. In any case, this shows that differences of
opinion did not persist for long in our sampradayam anyway.
Azhwar EmberumAnAr Jeeyar thiruvadigalE Sharanam.
DAsan,
Srinivasan.
______________________________
Message
Acharya Divya Sukti Anubhavam - 12
Posted by: "srinivasan_ramanujan32" srinivas_ramanujan32@yahoo.com srinivasan_ramanujan32
Sat Apr 16, 2011 12:43 am (PDT)
SrI:
Srimathe rAmAnujAya namaha.
Dear Sri Vaishnavas,
In the last post, Prapatti was established as Buddhi Visesha. Now, let
us examine the essential nature of the prArthanai. This is a long post,
but adiyen humbly requests all Bhagavatas to bear with me, as the topic
is complex.
Aham asmy aparAdhAnAm Alayo 'kincano 'gatiH
tvam evopAyabhUto me
bhava" iti prArthanA matiH SaraNAgati: ~ (Prapanna PArijAtham, 2.5,
2.20).
Need for making a PrArthanai
The first question is this – Why is this prArthanai necessary?
Prapatti is simply a change of the jivAtmA's dharma bhUta jnAnam.
That alone should be enough since a prapannan is a `vAzhum
SOmbar'. Perumal also does not expect more from us. So, why do we
actually need to make a request?
AmmAl explains in the pArijAthAm as follows:
Even though Bhagavan is merciful, capable and possessing Isvaratvam, yet
He will not protect without a request, therefore one should apply
oneself to supplication. ~ (Prapanna PArijAtham, 2.19).
Perumal's nirhEtuka krupA and the prapanna's clear knowledge are
certainly present. But if we do not make the prArthanai, the world will
consider Bhagavan as one who makes decisions randomly and partially. So,
to avoid the criticism of sarva mukti prasangam, Perumal has ordered the
chetanas to make a request. This is also confirmed by Sri Pillai
LOkAchAryA in the charama slOka prakaranam of Mumukkshupadi while
commenting on `Ekam' sabdam.
Nature of PrArthanai
If so, then does this prArthanai become a sAdhyOpAyam? Is this not
something done by the chetana?
The answer is given by Pillai LOkAchAryA, once again in the
`Ekam' sabdam of charama slokam. The prArthanai cannot be a
sAdhyOpAyam since it is part of the buddhi viSesham. It is simply an
expression of the chetana's acknowledgement of Bhagavan's krupa.
The chetana is not doing anything. In the prArthanai, he is simply
conveying his mindset, that he now has clear jnAnam, and will not
obstruct Bhagavad krupA anymore.
Idu prAmAnam, where Swami Nampillai states, `Words that refer to action refer to mental states
prior to them'. So, the prArthanai is not a new action, but an expression of the
knowledge that the chetana had already acquired earlier prior to making
the prArthanai. And the knowledge itself had sprung initially due to the
efforts of Bhagavan only. He takes avatarams and gives us sAstrams. He
then chooses to bless jivAtmA based on some unknown deeds by the jivA he
sees as merits (yAdrichchikam, prAsankikam, Anushangikam). The jivA
receives this jnAnam then, and the prArthanai simply is expression of
that jnAnam.
This view is expressed by AmmAl as follows,
"To say; " (Bhagavan) please protect me!" is what is known
as choosing one's protector. Therefore it is important is actually
invite bhagavad krUpai." ~ ( Prapanna PArijAtham, 2.20)
This clearly shows that the prArthanai is of the nature of knowledge and
not action. How? AmmAl here states that the prArthanai implies
choosing/accepting Bhagavan as protector. Now, we know that in reality,
no one other than Bhagavan can protect us. Being protected by him is
also our svarUpam. So, there is no question of `choosing/accepting a
protector' since there are no multiple protectors, just one. Thus,
the statement, `You alone can protect me' actually means `I
know that none other than you can protect me', an expression of
mahAvisvAsam. Thus, the prArthanai is buddhi viSeshanam.
AdhikAri PUrthy
We have established the nature of the prArthanai. But how do we perform
this prArthanai? SAstrams state 3 ways to do it: By speech (Saranam
PrapadyE), by body (anjali mudrA) and by mind (meditating as
follows– `you alone are the upAyAm. Protect Me').
The answer is this – Although bodily and verbal expressions are
effective, they are not as important as mental expression. This is
because sAstrams say knowledge results in mOksham (jnAnAnmOkShO jAyatE).
A person worshipping devatAntarams may also fold his hands in anjali
towards Vishnu, or state `I surrender'. However, this isn't
prapatti. True prapatti is understanding that Bhagavan only is upAyam
and upEyam. So, meditation is more important than body and speech, as it
fosters mahAvisvAsam.
Performance by body and speech then (anjali mudra and verbal expression)
become adhikAri viSesham. They are simply qualifications possessed by a
prapanna to show that he is following this mArgam. It is the mental
knowledge that is prapatti proper.
In ParandapaDi, LOkAchAryA states as follows,
Whether seeking refuge takes place by three agents or one, there is
no lack of attainment of the result. The three agents are needed to
fulfill [the chEtana's] own qualification [for taking refuge]
(adhikAripUrti). But for attainment of the result, one agent alone
(mental) is sufficient. In the same way, for the fulfillment of the
upAya, Bhagavan's status as the husband of Sree, his attributes of
affection, etc., and his possession of an auspicious, beautiful body
are expected. Similarly, for the fulfillment of the [chEtana's]
qualification, the three agents are necessary. ~ parandapaDi.
While it is said that only mental knowledge is required, this does not
mean we shouldn't do the other two. A combination of all 3 means
(mind, body and speech) simply implies that mental knowledge is the
prapatti and the other 2 contribute to adhikari pUrthy of prapanna.
Thus, the nature of prArthanai, the need for making it and the AdhikAri
pUrnatvam of the prapanna has been covered.
Sri NigamAntha MahA Desikan's views
Sri PBA Swami mentions that Sri VedAnta Desikan initially had an
abhiprAya bhedam on these issues mainly with Sri Pillai Lokacharya. In
Srimath Rahasya Traya SAram, he has criticized many of the views
advocated by LOkAchAryA on adhikAri viSeshanam, sambandha jnAna mAthram,
siddhOpAya pratipathi mAtram, anivArana mAtram, chaitanya kAryam
(However, there was no difference in the issue that prapatti is a
siddhOpAyam).
However, Sri PBA Swami mentions that Sri VedAntAchAryA changed these
opinions and has accepted LOkAchAryA's views in his later works.
Saara Saaram is a rahasya grantham in which Swami Desikan mentions the
following,
Ippadi VidheyamAna prapadhanathai silar adhikAri viSeshanam, sambandha
jnAna mAtram, anivArana mAtram, anumadhi mAtram, acit vyavrutti mAtram,
chaitanya kAryam, citta samAdhAnartham enrapOle sollum adhuvum
ivvidhikum ithai vistharikinRa sAstrangalukkum ivarttruku serndha
upapattathigalukkum bhashya-gadyAdhigalukkum anugunamAga vendugaiyAlE
`nAnE nAnAvidha naragam pugum pAvam seidhu' enru nirkira nammum
isvaranum rakshikira idathil `vandhadiandhEn' enru nAm pannugira
alpamAna vaseekaranayatnam `adhuvum avanadhu innarulE isaivith ennai
un thAlinaikizh iruthum ammAnE' ithyAdhiyalin padiyE avan thane
kAtti pravarthippiththadhorum vyAja mAtram anrovendru siddhOpAya
prAdhAnyAnusandhAnAdhil avargalukku tAtparyam'
~ Saara Saaram (Charama SlokAdhikAram)
Note the bolded words. VedAnta mahAguru has used the words
`anugunamAga vendugaiyAlE' for adhikARi viSeshanam, etc. These
were the very things that he had criticized in Sri Rahasya Traya Saram.
Here he is accepting them as `SAstra anugunam'.
Furthermore, Swami Desikan had argued against Lokacharya's
interpretation of `Vraja' in Rahasya Traya Saram. In Saara
Saaram, his interpretation of `Vraja' is 100% identical with
Mumukkshupadi (gathyArtha budhyArtha…buddhi vishesha, etc.). Sri PBA
Swami attributes this to a change of heart as well.
Sri PBA Swami mentions that Sri Desikan met some learned sri vaishnavas
(as per dvitiya brahmatantra svatantra swami's Desika Vaibhavam) in
Thiruvellarai, whereupon he had some of his objections clarified. Saara
Saaram is named so because it is actually `Saaram of Rahasya Traya
Saaram'.
This is Sri PBA Swami's view and the thennacharya interpretation of
Desika sri suktis. Others have different opinions. Each must follow the
lead of his own sampradayam. In any case, this shows that differences of
opinion did not persist for long in our sampradayam anyway.
Azhwar EmberumAnAr Jeeyar thiruvadigalE Sharanam.
DAsan,
Srinivasan.
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