The nature of the self consists of knowledge and joy. the self is also a center of self initiated activity and it is in this aspect that moral autonomy and responsibility are in alienable attributes of the self. In their natural perfect state to be attained in release the selves are equal and in their mundane condition they are subject to adventurous inequalities. the selves are not only immortal but pass through countless births or lives in accordance with the rigorous law of justice. this is a consequence of the principal of moral self determination and the operation of the law keeps open opportunities for moral betterment in the future. The cycle of such transmigration comes to an end only when the self in question attains life eternal. Even as physical nature is neither all explanatory nor self sufficient the finite self is absolutely dependent upon under the control of the subservient to the purpose of the supreme spirit. It forms a part of the realm of Divine glory.
That the inward life the intellectual discipline which in its nature facilitates and brings about the required self discovery needs tranquility and freedom from sensuous distractions and externally induced inertia is an obvious fact. These well known obstacles to the tranquil pursuit of self knowledge are not accidents or workings of fate. They are in reality the consequences of the law of moral causation. Our deeds of the past, acts of depravity conditioned by earth bound desires are responsible for them. The effects of such a past in the form of hindrances and the contemplative life can be suppressed only by a life of virtue for its own sake. A life of disinterested ethical endeavours in the present. hindrances to the cultivation of the inward life. Such a life at once disinterested and full of zest and activity is what is termed Karma yoga. It is this Karma Yoga that produces the psychological equipment for Jnana Yoga. Thus Karma Yoga comes into the scheme of Sadhana as conceived by Ramanujacharya. The Order of progression in Karma Yoga paves the way to Jnana Yoga through its frutition in self realization brings about Bhakti Yoga. Bhakti Yoga is the final and immediate pathway to the ultimate goal of life.
Another technique is prapatti or Sharanagathi. It is a self surrender to God. {This is different from the self dedication that is the integral part of the realized ideal of moksha and also from the element of service that is part of the total reality of Bhakti.} It is a self surrender as a means or pathway to God realization. It consists of total surrender of ones burden and responsibility to God in the matter of achieving ones goal. The full significance is an all sufficient omnipotent and unfailing means. It can be used as a preliminary to the emergence of Bhakti, when is already progressing by way of Bhakti but is not convinced of the adequacy of his bhakti. It can also be adopted as an alternative to bhakti and for achieving through it what accrues from Bhakti. Its efficacy is all embracing. It can bring about bhakti, can complete the work of bhakti when the latter is adequate and can also by itself bring to actualization the ultimate ideal of moksha independent of the arduous process of Bhakti. this conception of prapatti is a special and outstanding contribution of Sri Ramanuja to the theory of Sadhana.
That the inward life the intellectual discipline which in its nature facilitates and brings about the required self discovery needs tranquility and freedom from sensuous distractions and externally induced inertia is an obvious fact. These well known obstacles to the tranquil pursuit of self knowledge are not accidents or workings of fate. They are in reality the consequences of the law of moral causation. Our deeds of the past, acts of depravity conditioned by earth bound desires are responsible for them. The effects of such a past in the form of hindrances and the contemplative life can be suppressed only by a life of virtue for its own sake. A life of disinterested ethical endeavours in the present. hindrances to the cultivation of the inward life. Such a life at once disinterested and full of zest and activity is what is termed Karma yoga. It is this Karma Yoga that produces the psychological equipment for Jnana Yoga. Thus Karma Yoga comes into the scheme of Sadhana as conceived by Ramanujacharya. The Order of progression in Karma Yoga paves the way to Jnana Yoga through its frutition in self realization brings about Bhakti Yoga. Bhakti Yoga is the final and immediate pathway to the ultimate goal of life.
Another technique is prapatti or Sharanagathi. It is a self surrender to God. {This is different from the self dedication that is the integral part of the realized ideal of moksha and also from the element of service that is part of the total reality of Bhakti.} It is a self surrender as a means or pathway to God realization. It consists of total surrender of ones burden and responsibility to God in the matter of achieving ones goal. The full significance is an all sufficient omnipotent and unfailing means. It can be used as a preliminary to the emergence of Bhakti, when is already progressing by way of Bhakti but is not convinced of the adequacy of his bhakti. It can also be adopted as an alternative to bhakti and for achieving through it what accrues from Bhakti. Its efficacy is all embracing. It can bring about bhakti, can complete the work of bhakti when the latter is adequate and can also by itself bring to actualization the ultimate ideal of moksha independent of the arduous process of Bhakti. this conception of prapatti is a special and outstanding contribution of Sri Ramanuja to the theory of Sadhana.
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