SrI: Dear BhakthAs of Swamy Desikan : (936) (PraNavam) anukoolyathva sankalpaadhyavasyambhAva vEdithrE nama: (Meaning): Salutations to that AchAryan , who was knowledgable about the importance of Aanukoolya sankalpam as an angam of Prapatthi . >From here on Thirukkudanathai Desikan focuses on answering the doubts related to the angams of Prapatthi . (Doubt) : AchArya RaamAnujA said :"anAlOchitha visEshAsEsha LOka SaraNya" in his SaraNAgathy Gadhyam . Acharya indicated here that the Lord is One , who does not take into account the dhOshams of those , who have surrendered unto Him . In that cae , why do we need aanukoolya sankalpam & PrAthikoolya varjanam ( Doing things agreeable to the Lord and avoiding the acts that displease the Lord ) as the two prescribed angams of Prapatthi ? (Answer ): SaasthrAs instruct us on the 5 seperate angams of Prapatthi and the angi of Aathma NikshEpam; they ask us to perform Prapatthi yOgam as UpAyam for Moksham . Leaving out the 2 items recommeded by the SaasthrAs will thus be against the injunctions of the SaasthrAs of BhagavAn . For one who has trusted what was his own to others for its protection and performs BharanyAsam in this way , he has to be in sync with the rakshakan (anukoolam) and can not act against that protector (prAthikoolyam ) . Therefore , casting aside the angams of Prapatthi such as aanukoolya sankalpam and PrAthikoolya Varjanam is not consistent with the way of the world ( lOka dharmam) . (937) (PraNavam) viswAsAnga mahathvAntharAya bhanga vichakshaNAya nama: Here , Swamy Desikan removes the doubts relating to the most important angam of Prapatthi (viz): MahA ViswAsam . (Meaning) : Salutations to that AchAryan , who destroyed the views that went against the greatness of MahA ViswAsam , the most important angam of Prapatthi. That way , Swamy Desikan established the indispensability of MahA ViswAsam as an angam of Prapatthi . (Doubt) : The two upAyams of Bhakthi and Prapatthi can grant wealth to those who seek it and Moksham for those , who seek Moksham . How can one say that the observance of these upAyams can yield both the opposite (Viruddha) phalans (Wealth and Moksham )? (Answer): One can not reject tatthvams based on PramANams with mere logic (tarkam). From Prathyaksha pramANam , we accept Agni as being hot. We can not use logic (tarkam) to deny this by arguing how Agni can be hot , while all the other vasthus are not hot .In a similar manner we can not reject doctrines with tarkam , which have to be understood only thru Saasthrams . As an example , If we wants to sell an object to a king , the seller can get the price for it . If we want to give that subject as a present to the king , then we can expect bigger presents from the king . Similarly , the same upAyam can yield virudhda phalans based on the seekers' desire . (938) (PraNavam) Prapanna Bhagavatth-prEma tAratamya vidhAyakAya nama: (Meaning): Salutations to that AchAryan , who pointed out that there are differences in the Bhakthi of PrapannAs for BhagavAn . ( Question) : Aartha Prapnnan wants moksham immediately after performing Prapattthi . Dhruptha Prapannan wants Moksham at the end of his earthly life . For both kinds of Prapannars , the upAyam of Prapatthi and the Phalan of Moksham are identical . When that is so , how can one say that the same Prapatthi UpAyam can give quick Phalan to one and be late in granting the same Phalan to the other ? (Answer ): Aartha Prapannan is eager to leave SamsAram behind as quickly as possible , while seeking immediate MOksham. Dhruptha Prapannan on the other hand is patient and puts up with the bonds of SamsAram and is prepared to wait for Moksham after performing Prapatthi . Because of the differences in putting up with the sorrows of SamsAram by the two kinds of PrapannAs , the same upAyam results in the Moksha Phalan in a quick or tardy manner . The differences in the sankalpam of these two kinds of Prapannans results in quick or delayed results . Hence , there is no conflict . (939) (PraNavam) Gurubhakthi laghunyAsa phalaikyOkthi vichakshaNAya Nama: (Meaning): Salutations to that AchAryan , who could explain how the difficult to observe upAyam of Bhakthi yOgam and the easy to observe yOgam of Prapatthi can yield the same phalan of MOksham . (Question) : Bhakthi yOgam has to be practised to the end until it yields the MOksha phalan . Prapatthi is quick yielding when it comes to results . How can these two widely different upAyams yield the same phalan ? (Answer ): This is understandable based on the power of the adhikAri , who is performing the UpAyam . For instance , the detailed VaaruNa SnAnam ( immersion in the water with the repetition of manthrams) and the easy to do manthra snAnam ( sprinkling one's head with water accompanied by meditation on the Lord) yield the same result of Suddhi ( Purity ) . Based on their ability , these upAyams are adopted . AdhikAri's sakthi and asakthi are the factors behind the choice of the upAyam . (940)(PraNavam) Poorva poorvAkruthamsArTa puna: prapadhanOkthimathE nama: (Meaning) : Salutations to that AchAryan , who accepted the second prapatthi done for a different phalan . (Comments) : Prapatthi is to be done only once for Moksham . For the one , who performed Prapatthi seeking Moksham at the end of their earthly life , it is acceptable to perform another prapatthi for reasons other than the reasons for which the first Prapatthi was performed . For example , a dhruptha Prapannan desiring Moksham at the end of their earthly life can develop a sense of urgency to get rid of PrArabdha karmam and to gain Moksham right away . There is no conflict of performing Prapatthi twice in this case . The phalans are different : in the first case , it is moksham at the end of life on earth ; in the second case , it is for the destruction of the prArabdha KarmAs .Since the Phalans are different , there is no dhosham of repeating Prapatthi once more . It is also permissible to ask for kaimkarya visEshams in the second prapatthi that were not asked for in the first Prapatthi . PrAyascchittha Prapatthi is another kind of second prapatthi that is allowed without conflict with the First Prapatthi done seeking Moksham . (941) PraNavam) eihikArTanyAsa karthru-hEthu vaikalya sAdhakAya nama: (Meaning ) : Salutations to that AchAryan , who showed that the desired Phalan sought thru Prapatthi may not be realized some times due to one of the three reasons . (Question) : Some who perform Prapatthi for the phalan of wealth (Iswaryam ) do not realize the sought after boon . If that were to be so , how can we believe that Prapatthi has the power to grant boons like Moksham ? (Answer ) : There are three reasons for a Prapannan not realizing the fruits of Prapatthi : (1) Karma VaiguNyam : deficencies in karmam/UpAyam ; there might be deficencies in important angams of Prapatthi such as MahA ViswAsam that affect the realization of the desired phalan . (2) Karthru VaiguNyam : deficencies in the adhikAri , who does prapatthi can lead to lack of success in gaining MOksha Siddhi (e.g) : lack of aakinchanyam and ananya-gathithvam , which are two important attitudes that the adhikAri must have . (3) Saadhana VaiguNyam (Deficency in KaaraNam ) : For MokshArTa Prapatthi ( Prapatthi done for gaining Moksham) , AchArya UpadEsam is essential . When it is not there , the fruits are not realized . Swamy Desikan ThiruvadigaLE SaraNam , Daasan , Oppiliappan Koil VaradAchAri Sadagopan http://www.sadagopan.org http://www.malolan.org Srimate Sri Laksminrisimha Divya Paduka Sevaka SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama: ------------------------ Yahoo! Groups Sponsor --------------------~--> In low income neighborhoods, 84% do not own computers. At Network for Good, help bridge the Digital Divide! http://us.click.yahoo.com/hjtSRD/3MnJAA/i1hLAA/XUWolB/TM --------------------------------------------------------------------~-> Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! 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