Anubhandham (appendix) to my postings on Hitham/Saranagathi
From the Bhakti List Archives
• February 18, 1999
Dear BhakthAs : When I summarize the upanyAsams of Srimath Azhagiya Singar , I am not sure whether these postings are useful to you or not .These postings turn out to be lengthy becuase of the enormous range that H.H. The Jeeyar covers. I might have taken too much of your time on them . I hesitate to add more reading materials to your mail boxes . Hence , I am going to take a rest from these lengthy postings and concentrate on the AchArya RaamAnujA /Swami Desikan CD ROM projects and the 108 Divya Desam Web Pages /CD ROM Project for the next four to six weeks .Please be assured that this CD ROM kaimkaryam is open to every one and I need all of your particpation in the coming days on offering our salutaions to our common heritage . Prior to that rest , I will respond to an erudite BhakthA , who read carefully the three postings on the third UpanyAsam of the revered Jeeyar and asked some questions on important points on SaraNAgathi , Bhakthi Yogam , Karma Yogam and Jn~Ana Yogam and their mutual relationships to Parama PurushArtham (Viz)., Moksham .I am happy to respond to his queries and to summarize the fundamental points to clear up any confusion arising from jumping too quickly over a variety of topics related to the UpanyAsam .The salient points are : ** Both Bhakthi Yogam and prapatthi Yogam yield desired fruits including Moksham . The sought aftyer fruits can be other than Moksham . ** One's bhAgyam to practise Bhakthi or Prapathti Yogam is exclusively due to the Lord's grace only . ** The Moksha Phalan obtained by those practising Bhakthi Yogam or Praaptthi Yogam is identical (tulya Phalam ). ** Bhakthi Yogam is ardous and takes a long time to yield the desired fruits of Moksham in contrast to Parapathti Yogam.Some times , it may take more than one birth to realize the fruits of Bhakthi Yogam . It has also limits imposed by VarNAsrama Dharmams . Hence , by definition , Bhakthi Yogam is restricted to special groups . The practise of Prapatthi yogam has no such restrictions and is open to one and all . ** " PrapannAs " alone gain Moksham .PrapannAs are of two kinds . One kind is known as SadhvAraka Prapatthi Nishtan ( Bhakthan ) and the other is known as adhvAraka prapatthi nishtan ( one who performed SaraNAgathi ). ** For the Bhakthan ( practioner of Bhakthi Yogam ) , Mukti ( BrahmAnubhavam ) is realized with delay . But the Bhakthan's enjoyment of Bhagavath-anubhavam is immeasurable . For the Prapannan ( practioner of Prapatthi Yogam ) , the fruit of Moksham is realized in a compartively short time . ** When one realizes that he or she has no capability of practising the rigorous Bhakthi Yogam (akinchanan) that one becomes an adhikAri for prapatthi yOgam . For them , the Lord stands in the place (sthAnam ) of Bhakthi Yogam and grants the Prapannan the fruits asked for including Moksham . ** Karma and Jn~Ana Yogams are angAs of Bhakthi Yogam , which is a direct means (Saadhya UpAyam ) like Prapathi Yogam to yield Moksham . For akinchanans and ananyagathis ,our Lord ( SiddhOpAyam )stands in place of Bhakthi Yogam only and not in the place of its angaas like Karma and Jn~Ana Yogams to grsnt Moksham . ** There are different stages in the practise of Bhakthi Yogam based on the intensity of Bhakthi :Para Bhakthi ,Para Jn~Anam and Parama Bhakthi . Latter is the most intense . ** There are four kinds of BhakthAs and GeethAchAryan clearly states that among the four groups , Jn~Ani is the dearest to Him . ** There are two kinds of PrapannAs , who have performed their prapatthis.One is Dhruptha PrapannA and the other is Aartha prapannan. Latter can not bear to wait anymore to attain MOksham , while the Dhruptha prapannan waits until the end of his deha yAthrA . ** Among the five angams of prapathti , MahA VisvAsam ( Unshakable faith in the Lord as the one and only protector ) is very important. That MahA visvAsam will arise only due to the grace of a SadAchAryan . ** Those who have performed their Prapatthi are known as Krutha KrithyALs . The Lord assures them as he assured AchArya RaamAnujA in the SaraNAgathi Gadhyam dialog : athasthvam tava tattvathO madhjn~Ana -darsana -prApthishu nisamsaya: SukhamAsva. Sri RanganAtha commands AchArya RaamAnujA here to comprehend His svarUpam and GuNam without any confusion and to have His darsanam , and free himself of any doubts about attaining Him and exist in a state of sukham until He calls the AchAryA home to Sri Vaikuntam . One can write more and more about the glorious subject of SaraNAgathi . I will however conclude this posting here with a slOkam from Lakshmi Tanthram , which celebrates the SaraNya Dampathis as the most merciful and ultimate protectors as asserted by VedAnthams and PaancharAthra SiddhAntham : LakshmyA Saha Hr*shikEsO DevyA KaaruNya RoopayA Rakshaka: sarva siddhAnthE VedAnthEpi cha geeyathE NamO NaarAyaNAya ,NamO NaarAyaNAya , NamO NaarAyaNAya Daasan , Oppiliappan Koil VaradAchAri SadagOpan
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