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
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