SrI deSika stotra-s - 11. SrI nyAsa tilakam - Part 2.

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SrI deSika stotra-s - 11. SrI nyAsa tilakam. - Part 2.

 

5. The Greatness of prapatti as a mosha upAya:

 

prapatti is guaranteed to yield the desired result in this birth itself,

does not require any special vedic observances such as agni homa etc. which

are required as part of bhakti yoga and for which some may not be qualified

because of their varNa etc., and is open to all just like the dictum "Speak

the Truth" is open to all. Also, because of the extreme difficulty of

observing bhakti yoga, one who observes the bhakti yoga may tend to feel

some kind of importance for himself and his act, including the feeling that

he is following this as the primary "upAya" for moksha (apihita-sva-upAya

bhAva - Slokam 10), and forget that bhagavAn is the real upAya. Because of

its extreme simplicity of the prapatti mArga, the observer of prapatti yoga

does not have a reason to get this kind of feeling. It is important to keep

in mind that bhagavAn is the only real upAya (siddha upAya) for moksham, and

prapatti is the sAddhya upAya that makes it possible to bring the siddha

upAya into action.

 

6. bhakti vs. prapatti:

 

It has been pointed out in previous stotra-s that the SAstra-s declare

bhakti yoga and prapatti yoga as the two paths for moksha. We have also

seen that these are two entirely independent means. svAmi deSikan

reiterates this point here (Slokam 15).

 

1. Even the guNa-s of bhagavAn on which we meditate when observing the two

paths are different. Thus, bhakti yoga involves observance of several

vidyA-s, and the particular guNa associated with the vidyA being observed is

to be meditated upon as the different vidyA-s are observed. For prapatti,

the only guNa to be contemplated upon is His guNa of being the sole upAya

for moksha without depending on any other act on our part other than

prapatti or SaraNam.

 

2. The verbs that are used to describe bhakti yoga in the upanishad-s are

different from those that are used to describe prapatti. Thus, for example,

upAsIta etc. for bhakti, and SaraNam vraja for prapatti. Words such as

vedana, dhyAna, upAsana, darSana etc. all are used to refer to bhakti yoga,

and words such as SaraNAgati, prapadana, tyAga, Atma nikshepaNa, nyAsa, etc.

are used to refer to prapatti yoga.

 

In brahma sUtra-s, SrI vyAsa points out that when different terms are used

for different types of meditation, even though the end is the same, these

are to be considered as independent means, through the sUtra "nAnA SabdAdi

bhedAt" - 3.3.56.

 

3. In nyAsa vimSatih it was pointed out that by performing prapatti, the

effects of the prArabdha karma-s will be forgiven except those that are to

be enjoyed in the current birth, and at the end of this life there will be

no residual karma for which a re-birth will be needed. Such is not the case

with bhakti yoga, where the effects of prArabdha karma-s have to be lived

and enjoyed, which may take several lives, and only at the end of this will

moksha be attained. Thus there is difference even in the time it takes for

moksha to be attained through the bhakti and prapatti yoga-s.

 

4. bhkti yoga needs to be observed day in and day out, till the end of

life. Prapatti yoga needs to be done just once, like a yAga, which is

performed just once for a given desired benefit.

 

5. bhakti and prapatti both have their special aspects which may make

them both difficult in their own ways - bhakti yoga because of the great

effort and exertion involved, and prapatti because of the great faith

involved. bhakti yoga requires patience to wait to acquire the j~nAna,

Sakti, and phala, extending over several births even, birth in a high caste

or varNa, rigorous constraints on the body, observance of the bhakti yoga

till the end of this life, etc. prapatti requires development of mahA

viSvAsam, but this can be developed once there is the will, but prapatti

needs to be done only once in one's lifetime. Only those who have the

ability to undergo the strenuous requirements of bhakti yoga, in addtion to

being born in the varNa that allows the requirements of bhakti yoga, can

pursue bhakti yoga, and even they have to fall back to prapatti as the

alternative if they cannot pursue it after they start it, if they are still

interested in moksha. The desire for prapatti arises only when a person

feels extreme remorse about the heaps of sins he has accumulated, and the

inability to overcome the effects of these in any number of births through

any other means.

 

7. prapatti mArga not a PArt of bhakti mAraga, But An Independent Means:

 

There are all several different alternate approaches which can be pursued as

part of bhakti yoga, such as dahara vidyA, sad-vidyA, viaSvAnara vidyA etc.,

and these are all collectively known as bhakti yoga, and are not given

individual identities as separate mosha upAya-s. Since prapatti is one

other alternative for moksha, some argue that there is no need to identify

prapatti as a separate means and give it a unique identity. svAmi deSikan

points out that there is a distinct aspect of prapatti that is not part of

the different alternatives under bhakti yoga. The different alternatives

under bhati yoga are left to one's choice based on one's inclinations, taste

etc. But prapatti is for those who have realized that there is absolutely

nothing else that is open to them. So there is no issue of choice, and thus

this is a category of its own unlike any other means.

 

Those who perform bhakti yoga successfully will get all that they desire

including moksha. So also those who do prapatti will get everything they

desire, including moksha. The peak of folly (buddhi daurbalya kAshThA -

Slokam 18) is for one who is unfit for bhakti yoga to undertake it because

of lack of trust in the efficacy of prapatti. They will be wise to realize

their limitations with respect to bhakti yoga, and have complete trust in

prapatti as the moksha upAya that is within their means, and follow this

path.

 

8. More doubts about prapatti answered (Slokam 19):

 

In nyAsa vimSatih, svAmi deSikan addressed several questions that have been

raised the opponents of prapatti as an independent means for moksha. In the

current stotra, he addresses some more of these questions. He rhetorically

raises five doubts that question the efficacy of prapatti, and answers them

so that especially the "learned analysts" among us who can raise these kinds

of questions can be put to rest. These questions are:

 

a) How is it possible that on the one hand we have committed enormous sins

that are beyond even our comprehension, and then expect to do prapatti just

once, and expect to achieve nearness to bhagavAn?

 

b) bhagavAn is known to give only the benefits according to the karmA-s

that have been performed by the cetana. How can it be possible that we do

prapatti once, and then get the viakunTham that even the likes of brahma,

Siva, etc. have not attained?

 

c) How is it possible that bhagavAn, who needs nothing from anyone, just

accepts the simple, easy-to-observe, prapatti, and then in return bestows

this greatest and best of phala-s, viz. moksham and permanent relief from

samsAram?

 

d) SrIman nArAyaNa is known to not easily bestow benefits on His devotees,

unlike the lesser gods who are easy to please and who bestow what their

devotees pray for relatively easily. How is it possible that cetana does

the prapatti, and then SrIman nArAyaNa gives moksham to this prapanna

whenever the prapanna chooses after the expiration of the prArabdha karmA-s

that are currently being enjoyed?

 

e) How can it be true that bhagavAn gives the same great benefit viz.

moksha to everyone who does prapatti, without distinguishing between the

different cetana-s.

 

svAmi deSikan points out that a proper understanding of the significance of

His nAma as SrIman and nArAyaNa will dissolve these doubts - not just be

solve them - according to the nice translation by SrI D. rAmasvAmi

aiye~ngAr. SrI rAmadeSikAcArya svAmi re-emphasizes that this is where the

AcArya plays his role. Here are brief explanations that are offered both in

SrI rAmadeSikAcArya svAmi's commentary and in SrI D. rAmasvAmi aiye~ngAr's

commentary.

 

Response to a) pirATTi's purushakAratvam (recommendation, interceding on our

behalf) is the reason that we are able to approach Him in spite of our

enormous sins. The important point here is that bhagavAn will not reject

any appeal from Her who is the personification of Mercy towards us, and so

we can appraoch Him without fear, which we cannot hope to do in the absence

of pirATTi's purushakAratvam.

 

Response to b) It is true that He gives the benefits consistent with the

karma-s or action of the cetana. But there is a special relationship

between Himself and a prapanna, and this is one of His being the Master and

the prapanna being His servant. This relationship entitles the prapanna to

the right of protection from Him, and thus He will definitely offer the

protection because it is His responsibility.

 

SrI D. rAmasvAmi aiye~ngAr points out that He is nArAyaNa who is in all

beings and who has all beings within Him. "nAn unnai anRi ilEn kaNDAi

nAraNanE! nee ennaiyanRi ilai" - tirumazhiSai AzhvAr; "un tannODu uRavEl

namakku I~ngu ozhikka ozhiyAdu" - ANDAL. So He is as anxious to get us back

to Himself as we are to go to Him. He is only waiting for a vyAja or

pretext to protect us. When we put up our hands, He catches hold of them

and draws us unto Himself. He came and protected gajendra who cried out for

His protection while gods were put aside. That is the extent of His love

towards a SaraNAgatan.

 

Response to c) While it is true that bhagavAn is not in need anything from

anyone, it is His Nature that He is abundantly Merciful, and thus a small

act such as prapatti by the cetana is considered a big sacrifice by Him and

thus He rewards the prapanna with such a big benefit as moksha.

 

SrI rAmasvAmi aiye~ngAr points out that when draupadi cried out for His

help, He helped her, but kept feeling for the rest of incarnation that He

had not done enough to help her.

 

Response to d) While bhagavAn does not bestow benefits quickly in general,

it is His declared position that He will offer protection to those who seek

refuge in Him (prapanna-s), and so He offers moksham whenever the prapanna

desires.

 

Response to e) When He offers mokshma to the prapanna, He really considers

that He is the one who has benefited in the process. Thus, independent of

who it is that seeks His protection, He does not differentiate and bestows

moksham to them.

 

SrI rAmasvAmi aiye~ngAr points out that for Him, rich and poor, learned or

not learned, etc. do not make a difference, and He is like the cloud which

pours on one and all without distinction or difference. This is His nature.

 

 

To be continued.....

 

 

-dAsan kr*shNamAcAryan