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<p> <?sps A3B2 tlsb="-0.01w?"?> <?sps A3B2 twb=".25w?"?>Among the many works by Vedāntadeśika, the <i>Abhayapradānasāra</i> (“The Essence of [Rāma’s] Bestowal of Protection”) provides a lucid outline of <i>prapatti</i> (“self-surrender”) by drawing on the story of the <i>Rāmāyaṇa</i>, above all the episode at the start of the <i>Yuddhakāṇḍa</i> when Vibhīṣaṇa deserts Rāvaṇa and joins forces with Rāma. As one of the <i>Cillarai Rahasyam</i>s (“Minor Esoteric Works”), the <i>Abhayapradānasāra</i> is composed in a variety of Tamil mixed heavily with Sanskrit lexemes <?sps A3B2 tlsb="-0.02w?"?>known as Maṇipravāḷam. The choice of both language as well as source text, the epic <i>ādikāvya</i> (“first poem”), signal that Vedāntadeśika intends his work to reach a wider <?sps A3B2 tlsb="-0.03w?"?>audience than his scholastic works written in Sanskrit, which are generally inaccessible to the laity or non-Brahmins not only on account of their language but because they contain Vedic quotations. In the present article I will provide a translation of the first two sections of the <i>Abhayapradānasāra</i> along with an introduction and annotations. I will focus on the way in which Vedāntadeśika proves that the <i>Rāmāyaṇa</i> is by design a text for salvation and on the way epic texts, including the <i>Mahābhārata</i>, are elevated to be explanatory augments (<i>upabṛṃhaṇa</i>) of the Vedas, whose true essence emerges from the former.</p>

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Abhayapradānasāra of Vedāntadeśika

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  • 发表日期：

    2025年9月12日

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  • Victor D’Avella

摘要

Among the many works by Vedāntadeśika, the Abhayapradānasāra (“The Essence of [Rāma’s] Bestowal of Protection”) provides a lucid outline of prapatti (“self-surrender”) by drawing on the story of the Rāmāyaṇa, above all the episode at the start of the Yuddhakāṇḍa when Vibhīṣaṇa deserts Rāvaṇa and joins forces with Rāma. As one of the Cillarai Rahasyams (“Minor Esoteric Works”), the Abhayapradānasāra is composed in a variety of Tamil mixed heavily with Sanskrit lexemes known as Maṇipravāḷam. The choice of both language as well as source text, the epic ādikāvya (“first poem”), signal that Vedāntadeśika intends his work to reach a wider audience than his scholastic works written in Sanskrit, which are generally inaccessible to the laity or non-Brahmins not only on account of their language but because they contain Vedic quotations. In the present article I will provide a translation of the first two sections of the Abhayapradānasāra along with an introduction and annotations. I will focus on the way in which Vedāntadeśika proves that the Rāmāyaṇa is by design a text for salvation and on the way epic texts, including the Mahābhārata, are elevated to be explanatory augments (upabṛṃhaṇa) of the Vedas, whose true essence emerges from the former.