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Oppiliappan List Archive: Message 00094 Nov 2006

 
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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       
 
 
 
   
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