[To be proofread]
INTRODUCTION
Pages.
A brief account of the succession of Acharyas. The Acharya essential for mokṣa - Bhagavan the first Acharya
• The succession of Acharyas in Sri Vaishnavism - Bhakti to Acharya essential.
1 to 10
CHAPTER 1. Introductory -
The heritage of the Jivātmā apd bow be lost it. The parable of the prince brought up by huntsmen - The appli. cability of the parable to the Jīva - His rescue by the Guru.
11 to 17
CHAPTER II. The Determination of what is best :
The three Mantras . Their great value. The only Pramüra in regard to mokṣa add to the means of attaid. ing it is Sastra . The importance of the three Mantras. 18 to 21
CHAPTER III. The most important and distinctive doctrine that is unique to Visishtādvaita
What is a s’arira and what is a Sarīrī? Adhāra and Niyanta - Īśvara’s support by His svarupa and by His will (saṅkalpa). The consequences of this knowledge. The meaning of śeṣa-s’eshi bhāva - The presence of these ideas in the three mantras - Seshatva means dasatva in regard to Chetanas.
22 to 31
CHAPTER IV. The five things that every seeker after salvation should know
Some speak of five things and some of six but there is Do real difference between them. (1) The object of attaid. ment is Bhagavan who is ever associated with Sri. Bhagavan has innumerable auspicious qualities . He has a divine and auspicious form (vigraha); (2) The nature of the individual self; (3) The means of attainment; (4) The nature of mokṣa; (5) The bindrances to attainment and how to get rid of the hindrapces.
32 to 47
CHAPTER V. The three ‘Reals’ or Tattvas:
Classification of tattvas or reals’ and its use - The Jīva or experiencing subject. The nature of the Jīva ( baddhas, muktas and nitras) . dharma bhūtajñāna - the three kinds of pop-septient ibidge (stiddhasattvam; prakr̥ti ; its essential pature and activity - Kala or Time ) Tswara :- His svarüpa and qualities. His rūpas or forms ; (11 Para; (2) Vyuhas; (3) Vibhavas; (4) Archā; and (5) Hārda - The nature of the Avatārs - Laksmi; Her status and role. Other classifications of the tattvas. 48 to 71
CHAPTER VI. The truth concerning the Supreme Deity:
Why should we determine this? Brabma, Rudra and other gods are created beings . They are the servants of Bhagavan and Bhagavan’s prakāras or modes - The aspirant to mukti sbould worship only Bhagavan - The boons granted by other deities are dependent on the grace of Bhagavan. 72 to 87
CHAPTER VII. The Aspiration for mukti :
The study of the differences among the three Reals leads to an aversion from the pleasures of this world and of svarga . The study of the meaning of Tirumantra roots ont the notions of ‘I’ and ‘mine’ in regard to our possessions, our body, our actions and their results. From these arises the desire for mukti.
88 to 98
CHAPTER VIII. The classification of qualified persons:
The Bhakta and the Prapanna, ukti nishta and Acharya nishta modes of prapatti; residence in holy places and the like only aids to the above; difference between Bhakta and Prapanna ; but the final fruit vit., mokṣa the same for both bhakta and prapanna. 94 to 102
CHAPTER IX. The classification of the means or upāya for attainning mukti, Upaya and upcya
Bhagavan is both upāya and upeya ; karma yoga, jñāna yoga and bhakti yoga; bhakti and prapatti; the difference between them. 103 to 110
CHAPTER X. The fitness for Prapatti :
The meaning of competency or adhikāra; akinchanya and ananyagatitva; their need and the pramānas in sopport - Prapatti open to all,
111 to 114
CHAPTER XI. The classification of accessories or angas
The angas or accessories of prapatti, ünukulya - Saṅkalpa and prātikulyavarjana, kārpanyant, mahūvis. wāsa, goptritva varanjam; illustrations of the presence of these five angas in well-known acts of saranagati ; the presence of these angas and the angi in Dvaya , the five doubts concerning the efficacy of prapatti and their clarification.
115 to 126
CHAPTER XII. The Performance of Prapatti with its angas
The nature of the angi (prapatti); the manner of performing bharanyāsa ; Īśvara the principal beneficiary, the true meaning of Aḷavandār’s ślokas (52 and 53) in connection with bharanyasa; the presence of the idea of bharasamarpanam in Duaya ; prapatti a momentary act; a brief statement of the nature of bharasamarpanam; Nadathur Ammal’s summary of the meaning of prapatti; prapatti with its angas to be performed only once. 127 to 136
XLIV Pages.
CHAPTER XIII. The man who has done what ought to be done
The prapanna as one who has done what he onght to do and has won his goal; illustration from Sri Rāmanuja’s Saranăgatigadya ; the marks of the men who has done what be ougbt to do.
136 to 140
CHAPTER XIV. The marks or signs by which one can recognise that one is in the proper state or nishti
Signs of steadfastness in regard to (1) tattva, (2) hita or upāya and (3) purushārtha or goal of attainment; the consequence of the knowledge of this steadfastness. 141 to 146
CHAPTER XV. The manner in which one should conduct oneself after prapatti
Reflection on Bhagavan and His attributes; the com panionship of those who are solely and exclusively devoted to Bhagavad ; consciousness of one’s helplessness; service to archā; gratefulness to Bhagavad; wbat ought to be done and what ought not to be done with the mind, the speech and the body.
147 to 159
CHAPTER XVI. The farthest extent of our ultimate object in life
Reasons for rendering service to Bhagavatas; God’s appreciation of the service ren lered to Bhagavatas : Bhagavatas are śeṣas to one anoiber; the consequences arising from service to Bhagavatas.
160 to 167.
CHAPTER XVII. T’he Ordinances imposed by the Sāstras
Süstra the true guide of the prapanna in this life; Sri
the prapanna; Sri Rāmanuja’s advice explained; the pramānas in support of the binding authority of the Sastras; the place in the three mantras where the autbo. rity of the Süstras is indicated.
168 to 175
CONTENTS
XLY
Pages.
CHAPTER XVIIT. Atonement for offences :
The prapanna not likely to offend; If offences occur, prayas citta necessary; the prapanna will never, in any case, go to the world of Yama; the view that even delibe. rate offences of the prapanna will not have adverse results untenable: the nature of the prapanna’s prayascitta ; illustrations; the heinousness of offences against Bhaga. vatas; necessity of securiog their pardon,
176 to 189
CHAPTER XIX. The places suitable for the prapanna’s residence.
Places suited to the residence of the prapanna; the places where Bhagavatas dwell most suitable; the holy places where Bhagavad is worshipped in temples specially suitable.
190 to 195
CHAPTER XX. The departure of the self from the body:
The delay in the attainment of the goal; the time of death of no consequence; the process of the self leaving ihe body; the path of the journey after departure; the last remenabrance.
196 to 207
CHAPTER XXI. The Prescribed Route:
The route called Archiradi and the Atiralikas who escort the soul; entertainment on the way; the study of other routes not necessary; the meditation on the route how useful to the prapanna,
208 to 214
CHAPTER XXII. The full and perfect enjoyment of the bliss of Brahman
The nature of the bliss of Brahman; full and perfect enjoyment of Bhagavan overflows into kainkarya or service; no degrees or differences in the bliss. enjoyed by muktas; refutation of the Advaitic doctrine of the identity of the ‘self and Brabman, the mukta will never return to samsūra,
Sloka summarising Part I- Appendix on the Visa. khastambha,
216 to 229
ILVI PART II.
CHAPTER XXIII. The clarification of what is meant by the upāya that is already existent (Siddhopāya)
Recapitulation of the contents of the First Part; three caused by which the Lord’s grace is won ; how infidelity arises and how it should be resisted. Doubts and tbeir clarification (1) Is the adoption of the upāya necessary at all? (2) Is there any iDjanction or vidhi enjoining its performance ? (3) The statement of some that prapatti is no upāya is only to stress the importance of siddhopāya ; (4) Is prapatti inconsistent with one’s relationship to the Seshi? (5) Lakṣmī is as wuch upāya as the Lord. This does not mean two upāyas.
231 to 266
CHAPTER XXIV. The clarification of what is meant
by Sadhyopaya or the upāya that
has to be adopted The need for the clarification; competence for pra. patti open to all ( castes and both sexes ); misconceptions about the pature or svarūpa of prapatti (a) the knowledge that one is śeṣa to the Lord is not prapatti in itself (b) refraining from one’s own activity is not prapatti ; the srāstra has to enjoin prapatti; bhakti pot inconsistent witb one’s svarūpa; the objection that the Jīva being entirely dependent on the Lord cannot and should not adopt any upāya pot tepable; the objection that the rites of varna and āsrama and bhaktiyoga are inconsistent with exclusive devotion to Bhagavan antepable; the objection that bhakti and prapatti are not adopted by s’ishtas; does prapatti require angas or accessories? Why should intense faith be called an añga instead of mere faith ? causes of the decay of faith and the remedy therefor; the rites of nitya and naimittika are, on no account, to be given ap by the prapanna.
264 to 298
CONTENTS
XLvii
Pages.
CHAPTER XXV. The limits within which the upāyas,
bhakti and prapatti have potency:
The greatness of the devotees of Bhagavan; does prapatti lead to the elevation of one’s caste ? sattva of the body and sattva of the wind; ekāntins and paramai. kāntins; the rites of varṇa and asrama are obligatory; the real meaning of “baving given op all dharmas" in the charamaśloka ; the real purport of the śloka “pravrit. tincha nivrittinchu”; the necessity for prāyas citta in the cases of deliberate offences committed by the pra. panna.
299 to 329
(HAPTER XXVI. The vindication of the potency of
prapatti. Īśvara’s purpose in allowiug the prapanna to suffer; even punishment may be a matter of favour: the potency of prapatti; no offence should ever be committed against Bhagavatas; residence in holy places efficacious only to those that do not hate the Lord.
330 to 344
PART III
The Interpretation of the meaning of the three rahasyas
or mantras by a study of the grammatical con
struction of the words and sentences.
CHAPTER XXVII. The Moolamantra :
Purport of the three mantras and their relation to one another; the primary importance of Tirumantra ; it may be uttered by all with suitable modifications; meaning of pranava and its potency; meaning of a, of u end of min pranava; meaning of namas or namo in Tirumantra ; the three meanings of namas; sthma, sükṣma and para ;
xLviii Pages. the word Narāyaṇa in Tirumantra ; its meaning when split in two ways; the meaning of Nara and the meaning of ayana ; the purport of the fourth or dative case; the attri butes of Isward and qualities of the Jīva indicated therein; the ten ways of construing Tirumantra; the gist of the meanings of the Vyāpaka-mantras; the potency of Ash lākṣara,
345 to 419
CHAPTER XXVIII. The Dvaya.–
Why is the mantra called Dvara? Saraṇāgatigadya a commentary on the Duaya; detailed interpretation of Dvaya ; the meaning of Sriman; the force of the sufix matup in it; the meaning of the word Nārāyana and the qualities disclosed in it; the meaning of charanau; the meaning of saranam and of prapadye ; the second half of the mantra ; the meaning of the word namas; the purport of Dvaya.
420 to 404
CHAPTER XXIX. The Charamaśloka :
Introduction to charama-śloka ; meaning of sarva. dharmān; meaning of partityajya; refutation of the view that the giving up of rites or dharmas is enjoined and of the view that what is enjoined is the giving up of the notion that they are upāyas; the obligatoriness of the performance of the rites of varna and asrama’; how ākinchanya and Nairapekṣya are to be understood in the charamaśloka; summary of the meanings of parityajya considered; the meaning of mūm and of ekam; tbe refutation of the view that prapatti is no upāya ; mām includes Laksbmi, the attribute; the meaning of saranam; the meaning of vraja; the proper interpretation of Aḷavandār’s silokas in this connec tion; the meaning of aham and of tva; the meaning of sarvapāpebhyo and of mokṣayishyāmi; the manner of libe. ration from all sins; the meaning of mūs’uchah; the reasons for giving up grief or despair; the purport of charamaśloka.
465 to 565
CONTENTS
PART IV
The Path of Spiritual Tradition.
CHAPTER XXX. The Duties of an Acharya :
To whom should the Acharya impart spiritual instruc tion? How should he do it? The pature of the instruction.
566 to 573
CHAPTER XXXI. The Duties of a Sishya :
The service rendered by the sishya to the Guru is in no way & recompense; the duties of the sishya; the imparting of instruction should be preceded by meditation on the succession of Gurus.
674 to 580
CHAPTER XXXII. Conclusion:
Topics treated in the book in the respective chaptera ; the good results that will follow from a study of this treatise.