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Re: Prapathi and Adhikaris

From the Bhakti List Archives

Sridhar Srinivasan • October 10, 1996 


The view points expressed recently about the need to keep secret any
references to thirumantram, dwayam or the charama slokam clearly reflect a
dichotomy in view points of certain members.  At some point such discussions
become moot when some prapannas in this group do not accept pramaaNa from
such authoritative sources as Sri Vachana BhushaNam or Sri MaNavALa
MaamunigaL.  However, my perception of this situation based on my limited
learning (through an AchArya as well as understanding stemming from varied
reading of our philosophy) can be summarized as follows:

1.  There can't be and ought not be any restriction in simply chanting the
Thirumantram or dwayam or any of the sacred mantras, let alone representing
on the net within this group of bhAgavathAs (It would be wrong to even
surmise that some of the prapannas on this list have evil designs or are
insincere; such guesswork clearly falls outside the scope of this forum; we
are not here to wonder or examine credintials of the prapannas assembled
here.)  In any case, as Sri Mohan Sagar points out, it would be callow to
restrict mere usage here whilst people elsewhere will utilize the
thirumantram for chanting or meditation (and no one can/should stop this).

2.  The rahasyArthas (deeper meanings) are available only through a
qualified Acharya.  In any case, this discussion is not about the
rahasyArthas.  They are about simply stating the lords name, such as
Srimathe nArAyaNAya namahA.  In any case, no ShishyA privy to the
rahasyartha (e.g., the fact that the thirumantram contains an exposition of
the jivathma/paramAthma sambhandham) would want to discuss it here since it
would be of little relevance to an audience of varied levels of
learning/understanding of several critical philosophical issues required for
comprehending the rahasyArthas.  So, while Sri Kalale's statement that the
rahasyArthas have to be protected is correct, by their very nature, they
are.  These are not issues that can be comprehended unless an ardent shisya
with shraddha and vishayAsakthi can perform kainkaryA at the feet of an
AchArya. 

Sri Kalale writes
> in short, he did all he could to wipe out my mahavishwasa in prapatti
> Thanks to our Acharyas he did not succeed.  In short, it is better not to get
> entangled with such folks  and not to discuss issues such as this with such 
> folks

Sri VaishNava siddhantam has drawn people from all walks and hues of life
because of its inherent simplicity and beauty, with a strong foundation
built on rationale.  It is those who doubt their own convictions that will
fear interaction with others on such issues.  It would be redundant to say
that Our pooravacharyas have already given us the essence of shruthi and the
upanishads in an easily accessible form and have laid out a rational basis
for interpreting the relationship between Man and Nature.  Given this wealth
(from our poorvacharyas) that has been bequeathed to us, such discussions
(of the nature pursued on this mailing list) can only strengthen our
understanding and should never instigate fears of mis-use from those who
don't comprehend.  Rather, I would believe that all those who do not accept
the validity of visishtadwaitha philosophy would do so if exposed to the
light of true knowledge provided by our pooravacharyas.  If open-minded
inquiry can be met by rationale underscored with kindness, it can provide a
firm foundation for true faith and understanding.

Aazhwaar Emberumaanaar Jeeyar Desikar ThiruvadigaLe SharaNam

Sridhar