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Re: prapathi and adhikaaris

From: Krishna Kalale (kkalale_at_qualcomm.com)
Date: Wed Oct 09 1996 - 19:06:03 PDT

Sridhar writes:

>The sole requirement for prapathi is vishayAsakthi or ruchi, there are no
>other restrictions. 

I think you are missing the point. The above requirement vishasakthi or
ruchi is the requirement for prapatti.  On the network nobody is doing
prapatti to anyone else and nobody is seeking someone to do prapatti to
them. The missing issue on the network is the issue of an acharya-sishya
relationship.  Tirumantram is closely associated with prapatti. The
explanation of tirumantram at the time of prapatti should be left to an
acharya and sishya.  This relationship is necessary to ascertain if one has
vishayasakti or ruchi.  Just interest in knowing what it is, is not enough.
One has to have the vairagya to do prapatti.  ruchi or vishayasakti is
common to many issues.  Many of us want to know if there is life on mars! we
have vishayasakti (or curiosity to know); but not many of us want to really
really know that if there is life on mars and are willing to do anything to
find it out. Note also that here vairagya is not important.  Do you see the
difference.  For prapatti such deep vishayasakti and determination to go
ahead with conviction to get it done is needed.  For that, a deep moksha
iccha is needed. Sri Ramanuja states : Shraddha is very necessary what is
shraddha (deep interest).  when will this deep interest get established?
when the person has "tvara" or deep urgency in finding out or getting the
aspired object and start all actions which could potentially help obtain the
object.

The only point here is that since tirumantram is deeply associated with
prapatti a person's interest has to be evaluated not on a network but on a
more one-to-one meeting / telephone call (if face to face is not possible).
Since this network is just a information sharing device deeper issues such
as tirumantram should be left to an acharya to impart it to a sishya.  


The vyakhyAnam explicitly cuts through all artificially
>created criteria (varNA/caste, linga,  et al.) and qualifies everyone on the
>basis of Aasakthi in acquiring true knowledge. This is a universally
>applicable criterion and one that is known only to the prapanna and his/her
>Achaarya.  Given this background, it is hardly relevant for any one person
>or group of persons to state the need to preclude any other interested
>person/s from exposure to fundamental aspects of our philosophy.  Such
>exclusionary statements, I feel, reflect a lack of true comprehension of the
>mind lifting principles that form the basis for our philosophy.


I know of a non-shrivaishnava brahmin who was born a srivaishnava. He is a
close friend and has a MS degree in vedanta-related subject. He is very
erudite and has published couple of books in the west. He has lot of
interest in this subject. he is very smart and knowledgeable.    And guess
what, he did convert himself from shrivaishnava to another vaishnava sect
due to belief.  But still, as per the broad classification you have quoted,
he meets the qualification  to listen or know about prapatti which
definitely is beyond caste or creed.!!

I used to casually talk to him regarding prapatti.  He, after understanding
some issues regarding prapatti condemned that as a bogus which was invented
by Sri Ramanuja with no Vedic basis and can be compared to a social security
system to get food stamps.  he further said - what is this moksha? is it as
easy as just a registration?  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 it is better
not to discuss issues such as this with such folks. If one talks to these
even the remaining mahavishwasa will escape from our minds.   (related Note:
shastra jnanam bahu klistam buddheh chalana karanam.  The shastraic jnana is
very hard and it can cause one's mind to wander even though he is a pundit.)
In short, mass publication could make an issue liable for misuse.

This is just an instance to let you know that there are some rahasyas.  The
system of visistadvaita philosophy is open to everyone and anyone can read
write about it.  It hardly matters.  Some key issues such as prapatti are
better dealt with via a student-acharya meeting / relationship.
Particularly the tirumantram has to be kept in an esoteric way.  

 Please discuss these issues with your acharyas and find out what should be
done.  I am always open to accept correct knowledge.  I would like to get
clarification from authoritative sources such as acharyas.  The translations
of mumukshuppadi etc. dont apply exactly to the situation we are dealing
here namely : publication of tirumantram on the net.

One may ask: there are several books on tirumantram which publish it anyway.
why not on the net?  

I can only state this : network is free (no cost).  books do cost some
money. If anyone has the interest to buy the book for whatever money (note
it is tough to buy them even if one has money as they are difficult to
find), then probably the person has passed the vishayasakti qualification
exam; so it may be ok. Strictly speaking, even this is not ok.  That is why
in the olden days rahasya shastras were never written down. Due to decay of
guru shishya parampara publication is a necessity now.

Actually even if one has a book, it is always better to learn important
aspects under an acharya.  Book studies are only a resort when an acharya is
not easily available or to supplement studies under an acharya.



>
>Aazhwaar Emberumaanaar Jeeyar ThiruvadigaLe SharaNam
>
>Sridhar 
>


Srivan Satagopa Sri Vedanta Desika Yateendra Maha Desikaya Namaha

Sri Ramanuja Dasosmi

Krishna Kalale
Krishna Kalale
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