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http://www.hindu.com/br/2006/11/21/stories/2006112100541400.htm

Liberation theology

M. NARASIMHACHARY

THE PHILOSOPHY OF SADHANA IN VISISTADVAITA: N.S. Anantha Rangacharya,
Pub.by the author, No. 780, V Main Road, Vijaynagar, Bangalore-560040.
Rs. 300.

The author has in this work covered in a masterly way the entire
philosophy of Visishtadvaita as presented by great preceptors like
Ramanuja, Sudarsana Suri and Vedanta Desika. Vaishnavism, as a
religious system, has a hoary past. Its earlier exponents were
Nathamuni and Yamunacharya who were inspired by the mystic saints,
Azhwars. As a system of philosophy it is known as Visishtadvaita. Its
main aim is the unfolding of the mysticism experienced and expressed
by the Azhwars, implied in the writings of Yamuna and Ramanuja.

Means to liberation

This publication makes a detailed and analytical study of the Sadhana
(means to liberation), according to Visishtadvaita. The means to
liberation are Karma yoga, Jnana yoga, Bhakti yoga and Prapatti. Of
these, the ultimate and unfailing means is Prapatti, which is also
called Saranagati and Nyasa. The author has prepared the ground for
the study in an admirable way. He has explained the chief tenets under
three heads: Sadhaka (the aspirant), Sadhya (the object to be
attained) and Sadhana (the means to accomplish the end). The Sadhana
here is twofold as Bhakti (loving devotion) and Prapatti
(whole-hearted surrender). They are not two different means. They
blend into one in the ultimate analysis. In fact all the four Yogas
blend with each other in a unique way. They are not four watertight
compartments. When Karma (one's duty) is done with a sense of
detachment, it leads to perfect knowledge or Jnana. True knowledge of
the Self and the Supreme Being, generates disinterestedness (vairagya)
for the material world because everything belongs to God and there is
nothing that really belongs to the individual Self. When knowledge
matures into love for God, it is called Bhakti. When Bhakti becomes
intensified, it leads to whole-hearted surrender to God. This final
stage is called Prapatti.

The history of the concept of Prapatti is interesting and inspiring.
The author has traced it from the Vedas, Upanishads, Itihasas and the
Puranas. It finds its culmination in the works of mystics and inspired
the Acharyas. Because the spirit of helplessness and surrender to the
divine is there in the heart of a sincere devotee, none can claim
Prapatti as the exclusive prerogative of a particular philosophy or
religion. What finally results in liberation is divine grace but it
awaits surrender on the part of the Sadhaka. From this we may draw the
conclusion that the Divine scheme is a fulfilment and not a violation
of the autonomy of the finite Self. It is here that we find a profound
reconciliation of effort and grace. Human effort melts into divine
grace and divine grace swells, subsuming human effort.

Anantha Rangacharya's facile pen has presented in this book, this
important dimension of Sadhana in a very scholarly and interesting
manner. This is a veritable mine of information on several related
topics of Visishtadvaita metaphysics. 





 
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