Bhakti and Prapatti - 2

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Sri :

Srimate Sri Lakshmi Nrusimha Para Brahmane Namaha

Srimate ShatakopAya Namaha

Srimate Bhagavad RAmAnujAya Namaha

Srimate NigamAntha MahAdesikAya Namaha

Srimate Sri Adhi vaNN shatakOpa yateendra mahAdesikAya namaha

Srimate Sri Lakshmi - Nrusimha Divya PAdukA Sevaka -

Srivan Shatakopa Sri NArAyana Yateendra MahAdesikAya Namaha

 

Dear bhaktAs of Sriman NArAyaNA,

namo nArAyaNA . pranAmams.

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Sriman nArAyaNA out of His great compassion towards the baddha

jIvAtmAs propagates vedAs and allied sAstrAs , which are the

only way through which they can possibly know about Him & the

ways to reach Him. The ultimate and final essence of sAstrAs is that

Sriman NArAyaNA is the sarIrI and ,all chit & achit are His sarIrA.

This eternal sarIra sarIrI bhAvA is composed of the following three

things :

 

a. AdheyatvA (ie.being supported by a sarIrI) : Existence of

the sarIrA(body) is due to the sarIrI ie. sarIrI supports

the sarIrA. In other words , if sarIrI ceases to exist ,

sarIrA also ceases to exist.

 

b. niyamyatvA (ie. being controlled by a sarIrI ) : Not only

that sarIrA derives its existence from a sarIrI, it is also

being controlled by the sarIrI. So , sarIrA acts as per the

will/desires of sarIrI.

 

c. seshatvA (ie. existing for the pleasure of sarIrI ) : Not only

that sarIrA is supported & controlled by sarIrI , it exists

only for the pleasure of sarIrI ie. sarIrI is sarIrA's Master.

 

It is to be noted that the "sarIrI" needn't be physically

present inside a "sarIrA". This is not a condition to be met

out for the sarIra-sarIrI bhAvA to hold good..

 

Thus Sriman NArAyaNA supports and controls all jIvAtmAs, and all

the jIvAtmAs exist purely for His enjoyment. Thus, the very

essential nature (svaroopam) of a jIvAtmA is to perform kainkaryam

to Sriman NArAyaNA for His pleasure and performance of any

other activity doesn't conform to its nature. This implies that ,

baddha jIvAtmAs are like fish out of water , suffering in the

material world by not living according to their actual nature.

Only in Sri VaikuNTham can a jIvAtmA perfectly act according to its

nature (svaroopam) without any interruption. Realizing this great

truth by the mercy of a sadAchAryA, a baddha jIvAtmA becomes highly

desirous of obtaining moksham and thereby reach Sri VaikuNTham , the

spiritual world beyond this material world,and perform uninterrupted

bhagavad anubhavam and kainkaryam to the Divya Dampati, with great

bliss. This is just like the ardent desire of a fish which is out of

water (not according to its nature) , to get into the water (in

accordance with its nature). Such highly glorifiable baddha jIvAtmAs

are called as mumukshus , whose only goal is the attainment of

moksham. The mumukshu thus needs to know about the means(upAyA) to

fulfil his desire.

 

sAstrAs declare that Bhakti and prapatti are the only two means

(sAdhya upAyAs) by which the baddha jIvAtmAs can attain moksham ,

while the Divya Dampati are the Siddha upAyam .

 

NArAyaNA Himself, in Ahirbudhnya samhitA categorically declares :

" bhaktyA paramayA vA-pi prapattyA vA mahAmathe

prApyoham na anyathA prApyO mama kainkarya lipsubhihi "

 

NArAyaNA here clarifies that bhakti and prapatti are the only means &

by no other means will He grant moksham . So, all other processes

like Bhagavad kalyAna guna Sravanam , nAma sankeertanam , living

at a Divya desam , bathing in pushkarinIs & sacred rivers etc should

culminate in either "bhakti" or "prapatti" for one to obtain moksham.

So ,it is not that a highly devoted person would be deprived of

moksham by Sriman nArAyaNA. Such a devotee would be guided by

Sriman nArAyaNA to end up with either "bhakti" or "prapatti" and

thus its just a matter of time -may be within that life time or

in the next few births , that he/she would obtain moksham.

 

In many Vedic literatures & in works of Sri Vaishnava AchAryAs , the

term "Bhakti" is usually associated with the term "Bhakti YogA" ,

which is the meditation through ashtAnga yogA on the kalyAna gunAs,

divyamangaLa vigrahA etc of Sriman nArAyaNA with unsurpassed love .

"Bhakti" referred here is the continuous stream of knowledge which

is of the nature of uninterrupted memory and which is unbroken like

the flow of a stream of oil. This description is not be taken lightly.

The intensity of the uninterrupted nature of contemplation on Sriman

nArAyaNA is the central focus of ashtAnga yogA. There are 32 Brahma

vidyAs (ie.upAsanAs) that are prescribed in the upanishads . A devotee

performing bhakti yogA will adopt a particular Brahma VidyA as the

means (sAdhyaupAyA) for attaining moksham. Due to lack of a proper

word, the term "Bhakti" is also sometimes used to imply "devotion"

to Sriman NArAyaNA ,which needn't be the "matured state of jn~AnA"

(ie. "Bhakti" proper) expressed through ashtAnga yOgA.

 

The seven general pre-requisites for Bhakti YogA are

 

1. VivekA (discrimination) : Purification of body through proper

intake of sAttvik food etc .

 

2. VimOkA (freedom) : abjuration of all desires other than to

meditate on Sriman nArAyaNA .

 

3. abhyAsA (practise) : Practise worshiping the Lord with full

enthusiasm (again & again ).This involves strict adherence to

scriptures etc .

 

4. kriyA (work) : proper adherence to the VarnAshrama dharmA

mainly dealing with the pancha mahA yaj~nAs ( this makes

only the dvijAs to be fit for starting "Bhakti yogA" ).

 

5. kalyANA (auspiciousness ) : practise of virtues like

truthfulness , integrity , compassion , benevolence,ahimsA etc.

 

6. anavasAda : being without any despair due to dissappointment ,

completely forgetting all past sorrows .

 

7. anuddharSa : absence of exaltation ie. being in a state which

is the optimal midway between excessive joy & the absence of

it.

 

The severe practise of karma & jn~Ana yogA can only bringforth

the stage for performing bhakti yogA . Jn~na yogA is the

"self-realization" ("self" stands for jIvAtmA ) , whereas "bhakti

yogA" is "God-realization" . So , "ashtAnga yogA" is performed

for God-realization ie. for obtaining moksham .

 

Jn~Ani is a person who performs Bhakti YogA (God realization) & not

jn~Ana yogA. The person performing Jn~Ana YogA (self-realization) is

known as kevalA . Jn~Ana YogA is the constant meditation of the self

ie. jIvAtmA . It results in Atma sAkshAtkAram ie. self-realization.

It is however important to note that a kevalA is fully aware of his

swaroopa of being subservient to Sriman NArAyanA . But a

kevalA is neverthless firmly attracted by the bliss derived in the

meditation of his own self (with the understanding as servant of

nArAyaNA) & is unable to come over it & proceed further to meditate on

ParamAtmA Sriman NArAyanA . A kevalA's position is very much

understandable since many a people in this world cannot overcome even

watching TV,cinemAs, sports etc which only have dry hapiness (fully

material; not spiritual ). The bliss derived from the contemplation

of the "self" (jIvAtmA) would certainly be attracting a kevalA like a

magnet. He attains "KaivalyA" wherein he attains the state in which he

simply meditates on his own self (fully self-realized state ) .From

there he can continue further to perform bhakti yogA and attain

moksham.

 

After perfecting karma & jn~Ana yogAs one will start performing

"bhakti yogA" (since karma yogA by itself is integrated with jn~Ana

yogA , bhakti yogA can be started after its perfection also ).

 

The perfection of bhakti yogA is through ashtAnga yogA which has 8

parts :

1. yama : self control & practise of virtues like ahimsA,

non-covetousness , non acceptance of gifts etc .

 

2. niyama : practise of purity in thought , word & deed.

 

3. Asana : adoption of proper posture & seat .

 

4. prAnAyAma : Control & regulation of breath alongwith the

reflection on the meaning of the mantrA like ashtAksharam .

 

5. pratyahAra : Withdrawl of mind & other senses from their out going

tendencies .

 

6. dhAranA : fixing of the mind towards Sriman nArAyaNA. Depending

upon the type of upAsanA (out of 32 Brahma vidyAs prescribed in

upanishads) one chooses , the contemplation on nArAyaNA will

vary .

 

7. dhyAnA : Continuous meditation on the divya mangaLa vigrahA,

kalyAna gunAs etc of nArAyaNA to the exclusion of all other

objects. One must be almost sinless to attain this stage of having

deep and profound love towards Sriman nArAyaNA which is the

driving force for dhyAnA.

 

8. samAdhi : Final stage of concentration when the yogi attains the

super-conscious state of divine life & becomes united with Sriman

nArAyaNA . There is "unity" & not "identity" . When the dhyAnA

ceases , this communion (ie. unity) with nArAyaNA also ceases. In

other words , eternal communion is not possible as long as the

jIvAtmA has connection with prakruti . The culmination of samAdhi

is the attainment of liberation (mokshA) & eternal union at Sri

VaikuNTham .

 

Devotion in the form of nAma sankeertanam , Bhagavad ArAdhanam,

Listening to the avatAra leelAs of Sriman nArAyaNA etc aids one to

have steady rememberance of Sriman nArAyaNA . They by themselves

doesn't constitute "bhakti yogA" . Rather they are some ways of

expressing one's devotion & develop the "love" for nArAyaNA ,

thereby aiding the process of ashtAnga yogA .

 

During bhakti yogA , the yogI will at first encounter the stage

called "Para bhakti" wherein his mind ,thought & all sense organs

are completly focussed on Sriman nArAyaNA. He does only worship of

nArAyaNA & meditation on Him & these are the only things that

sustain him. After severe practise of the ashtAnga yogic process ,

the yogi passes onto the next stage called "para jn~AnA" wherein

the thirst for the direct vision of Sriman nARAyaNA becomes highly

intense . Sriman NArAyaNA being pleased with his devotion gives

the mental vision of His divya mangaLa vigraha. This results

into much more intense love & the yogI is mad after communion with

NArAyaNA . He cannot bear the separation even for a second & is

literally pleading with Sriman NArAyaNA constantly for the arrival

of the eternal union with Him. At right time , he attains the

God-realization & enjoys the divine company of nitya soorIs &

muktAs at Sri VaikuNTham in serving Sriman NArAyaNA uninterruptedly.

 

Obviously this process is out of question in this age of kali.

Likes of vashistar, vyAsar, sukar, jada bharadar, Bheeshmar,

nAthamunigaL are the capable persons for performing such

contemplation with deep & unsurpassed love towards Sriman

NArAyaNA. Thus, prapatti is the only way out.

 

-- to be cont --

 

namo nArAyaNA

adiyEn rAmAnuja dAsan

anantha PadmanAbha dAsan

sarvam sri KrishnArpanamastu