|You are here: Sri Vaishnava Home Page : Bhakti List : Archives : June 1998|
Date: Thu Jun 25 1998 - 16:14:12 PDT
Shrimathe VEdAntha RAmAnuja MahAdEshikAya nama: Adiyen's abhivAdhanams to BhagavathothamAs I have a clarification about prapatti and Parabhakti, Paragnyana, Paramabhakti. I recite Bhagavad RAmAnuja's SharaNAgathi Gadhyam often and I understand very well that Bhagavad RAmAnuja performed sharaNAgati at the lotus feet of perumAL and thAYAr at Srirangam on Panguni Uttiram day and that, this was done for the one and only purpose of eternal Kainkaryam to the divya dampathis. But one thing that baffles me... In the 16th line of the SharaNAgathi Gadhyam, Bhagavad RAmAnuja says: Parabhakti paragnyAna paramabhaktyaika swabhAvam mAm kurushwA || My question is: If one has surrendered one's self at the Divya Dampathi's feet and made very clear that there could be no other UpAyams like (Karma yogam, Gnyana yogam or even Bhakti yogam) available at his disposal for mOksham, why is there a need for Parabhakti, Paragnyanam and Paramabhakti. Is this an UpAyam? If it is not then, isn't Parabhakti, Paragnyana, Parambhakti a swabhAvam of a mukta jeevAthma. Why ask for it when it is bound to happen i.e. when it is the very nature of a jivAthma in the mukti stage. Could BhagavathAs throw some light on this. I also wanted some information on books and publications: Is there an english print on Sri VEdAntha DEshikA's or Shutaprakashikar's (Sudarshana Suri) commentry on Gadhyathrayam Adiyen, Keshav Kadambi. AchAryan thiruvadigaLe sharaNam.