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Bhakthi - Prapatti

From: Parthasarati Dileepan (
Date: Tue Sep 09 1997 - 09:08:01 PDT

Only a careful study of the rahasyagranthaas under a qualified Acharya will
remove all the doubts that our minds generate.  However, I submit the
following for the careful consideration of the esteemed members of Bhakthi.
 The following is a free translation of some of the concepts found in the
RTS commentary of "Sara Nishkarsha Athikaram (chapter) by HH 45th Jeeyar of
Sri Ahobila Mutt in HH's poorvasramam.  If you find any contradictions with
our Siddthantham you must attribute them to my misunderstanding, not to HH
Srimad Azhagiya Singar's writings.

The concept of God, Moksham, and the means to attain Moksham (Thathva Hitha
Purushartham) cannot be determined, free of doubt, by Prathyaksham
(observation) or anumaanam (logic).  Only with proper understanding of the
Sasthras can we do that.  Sruthi, Smrithi, and Ithihasa Puranas make up the
Sasthras.  When the milky ocean was churned many things came out of its
belly (kadal vayiru).  Likewise Sasthras contain many ideas.  Of all the
ideas contained in the Sasthraas we must discern what is important and
delve into them for deep study. 

Theories that are against or inconsistent with the Vedas such as "Boudham",
"Jainam" and "Advaitham" are like the poison that came out during the
churning of the ocean.  They must be rejected outright.  Rituals outlined
for worldly wealth and pleasure are like the "apsaras" that came out of the
churning.  They are unimportant and must be avoided.  Even those ideas
relating to "Athmanubhavam" aka "kaivalyam" must not be pursued because
there is something even better, called Moksham (parapa purushartham).  Only
those ideas in the Sasthras that relate to the "parama purushartham" i.e.
nithyakainkaryam in Vaikuntama, are to be studied carefully,  understood
without doubt, and put to practice.  These ideas are like the "amritham"
that came out of the milky ocean.

The sasthric knowledge relating to "parama thathva-hitha-purushartham" is
like an ocean of Amritham.  Then, the three rahasya manthraas, namely,
Thirvashtaaksharam, Dvayam, and Charama slokam are the very essence of this
ocean.  They are like Mahalakshmi who came out of the ocean of Amritham.
It is these three manthras that must be taken up for intensive study.

>From "Thiruvashtakshara" we understand the tripartite concepts of
"Paramathathvam", "Paramahitham", and "Paramapurushaartham".  (These were
dealt with in the translation of Acharya's upadesam a few days back.).
After understanding these concepts we should look at "Charamasloka" to gain
"Mahavisvasa" about the efficacy of the "upayam" we should perform.
Finally, with "dvayamanthram" we ought to perform the act of "prapatti"
according to sasthras.

The nature of "prapatti" and a "prapanna" can be understood only by
studying the five "angas" of Prapatthi, namely, "Anukoolayasangalpam",
"Praathikoolyavarjanam", "Mahavisvasam", "Karpanyam", "Gopruthruvavarnam".
These five "angas" clearly show that "bkathi" is an integral part of
"prapatti".  No more can one separate the whiteness from milk than
unalloyed "bhakthi" can be separated from "prapatthi".  Here one should
understand that "bhakthi" and "bhathi yoga" are not one and the same, at
least in our sampradayam.

-- adiyEn, azhagiyasingar dasan

P. Dileepan
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