Guest guest Posted February 23, 2008 Report Share Posted February 23, 2008 NOTE: Readers having difficulty in reading the text may need to change their encoding to UTF-8. ----------- srI: SrI UpakAra Sangraham - II (16) -- SAdhanAdhikAram -- Section - 7 (6) [continued] --- (The Favours being done by the Lord to the jIva who has adopted bhakti-yOga or prapatti) ---- We have seen how the Lord helps the prapanna, the devotee who has adopted the means for salvation, in spending his remaining life through services (kainkaryam). Now, we shall see what type of services the prapanna renders. SwAmi Desikan has discussed them in detail in the “uttarakrutyAdhikArah” in his SrImad-rahasya-trayasAra. We shall have a quick glance at it: In the opening verse, SwAmi Desikan gives us an overall view: “santOShArtham vimrushati muhuh sadbhir-adhyAtma-vidyAm nityam brootE nishamayati ca svAdu-suvyAhrutAni / angeekurvannagha-lalitAm vruttimAdEhapAtAt druShTA-druShTa-svabhara-vigamE dattadruShTih prapannah //” (The prapanna, keeping in mind the absence of his own responsibility in regard to both what is seen in this life and what is in store for him in the future, undertakes a life of faultless and pleasant nature, until the fall of his body; he studies frequently VEdAnta (like SrIbhAshyam) along with virtuous men; reciting always the sweet and noble utterances of the AzhvArs and explaining them to others.) For a prapanna, the best way of spending the remaining life-time is to study the works of poorvAchAryas, in particular, those of SrIbhAShyakArar and SwAmi Desikan, by attending kAlakShEpams of learned scholars. Besides, he can also recite the Divyaprabantha of the AzhvArs and study them with commentaries written by poorvAchAryas. This study he must undertake not with the aim of personal gains like earning through these services, but for the delight of the Lord Who ever enjoys listening to AzhvArs’ sweet words. The study of poorvAchArya works is aimed at not ensuring his mOkSha for which he has already performed prapatti, but for recalling their wonderful services to the Lord by giving the correct interpretation of VEdAntic scriptures including the Brahmasutras, SrImad Bhagavadgita and UpaniShads, removing the confusion caused by misleading interpretations by others. The prapanna is described as one who has done what he should do. He should follow the line of conduct described thus: 1) He should live like a farmer who owning a big field gives up a large part and retains only a small fraction for his needs. The prapanna gives up connection with many things and remains connected with certain things like the body, should follow the conduct like a mukta, that is delightful to the Lord. He should do as stated by AzhvAras: “vAsitthum kEttum vaNangi vazhipattum poositthum pOkkinEn pOthu” (nAnmkan ThiruvanthAthi-63) (I spent my time reading about the qualities of the Lord; listening to others reading about these qualities; bowing and worshiping Him and doing service to Him.) “ozhivil kAlamellAm udanAi manni vazhuvilA adimai ceyya vENdum nAm” (ThiruvAimozhi, 3-2-1) (We should render service without intermission to the Lord in all places and in all circumstances and at all times.) “pongEzh pukazhkaL vAyavAi pulankaL vadivu en manatthathAi angEy malarkaL kaiyavAi vazhipattOda aruLil” (ThiruvAimozhi, 8-10-4) (If the Lord graces me to be able to spend my time singing His glories, with my eyes and other senses enjoying His beautiful form in my mind, with flowers fitting to His form in my hands.) “nAdAtha malarnAdi nALthORum nAraNanthan vAdAtha malaradikkeezh vaikkavE vakukkinRu veedAdi veeRRirutthal vinaiyaRRathen ceivathO? oodAdu panivAdAi urAittheerAi enathudalE.” (ThiruvAimozhi, 1-4-9) (One’s body is to serve the Lord by collecting fragrant flowers including those which are unreachable and submitting at His lotus feet. Oh chill wind! Please tell Him how I suffer in doing all these.) “vadiviNaiyillA malarmakaL maRRai nilamakL pidikkum melladiyaik koduvinaiyEnum pidikka……. ” (-do-, 9-3-10) (May I, the sinner that I am, press the tender feet of the Lord which are being gently pressed by the incomparably beautiful LakShmee and the goddess of the Earth.) “enakkEyAt cey ekkAlatthum enRu en manakkEvanthu idaiveedinRi manni thanakkEyAka enaikkollum eethE enakkE kaNNanai yAnkoL ciRappE.” (ThiruvAimozhi, 2-9-4) (The only object that I desire is this: The Lord should stay without interruption in my heart saying, “You shall do service to Me for ever”, and recognize me as His own servant.) “unakkE nAm AtceivOm” (ThirupAvai - 29) (We will render service, Oh Lord, only to Thee.) “paLLikoLLumidatthu adikottidak koLLumAkil” (nAchiyAr Thirumozhi, 4-1) (If the Lord will be so gracious as to let us gently press His feet in the place where He sleeps.) “vAi avanaiyallath vAzhthAthu kai ulakam thAyavanaiyallath thAmthozhA -- pEy mulai nanju ooNAkavuNdAn uruvodu pErallAl kANAkaN kELA chevi.” (Muthal ThiruvanthAthi - 11) (My mouth does not praise none other than Him; my arms do not worship no other than Him; my eyes do not see nothing else than His form; my ears do not hear nothing else than His names.) “nayavEn piRar poruLai naLLEn keezhArOdu uyvEn uyarnthavarOdallAl -- viyavEn thirumAlziyallthu deivamenREtthEn varumARu en nammEl vinai?” (Muthal ThiruvanthAthi - 64) (I will not regard my soul which belongs to the Lord as my own; nor will I remain in the company of those mean persons who think so; I will not praise any other as god other than the Consort of SrI. Being so, where is the chance of I incurring any sin?) “oonERu celvatthu udanpiRavi yAnvENdEn AnEREzh venRAn adimaithiRamallAl koonERu changamidatthAnthan vEngkadatthu kOnEri vAzhum kurukAip piRppEnE.” (PerumAL Thirumozhi, 4-1) (I do not long for birth accompanied with wealth that makes the flesh grow but pray to be born as a bird in the VEnkata Hills.) “neeNAkam cuRRi neduvarai nattu Azhkadalaip pENAn kadainthu amutham koNdu ukantha pemmAnai pooNAra mArvanaip puLLoorum ponmalaiyai kANAthAr kaN enRum kaNNalla kaNdAmE.” (Periya Thirumozhi, 11-7-1) (The eyes of those who have not seen that Golden Hill (the Lord) which rides on the bird (Garuda) and which, long ago, planted the tall hill wound with the long serpent in the deep ocean (Milky Ocean) and churned it for the sake of nectar -- their eyes are not eyes at all.) And he should conduct as stated in the following verses: “kuruShva mAmanucaram vaidharmyam nEha vidyatE / krutArthOham bhaviShyAmi tava cArthah prakalpatE //” (RAmAyaNa, 2-31-22) (Take me as Thy servant. There is nothing improper in this. I will get satisfaction of serving Thee for whom alone I exist. Thou will also be satisfied for having protected one who has sought Thee as his refuge.) “kAmayE vaiShNavatvam tu sarva-janmasu kEvalam” (JitantA StOtram, 1-13) (I long for being the servant of the Lord in all my births.) 2) The prapanna should not remain complacently ignorant of what should be known in that state. He should not presume that he has already done what should be done. He should seek, in the proper manner, spiritual knowledge from AchAryas. 3) He should live in close contact with paramaikAntis, those who are exclusively devoted to the Lord without seeking anything from Him. As it has been stated: “yasyAnubhava-paryantA buddhistattvE pratiShThitA / taddruShTi-gocarAh sarvE mucyantE sarvakilbiShaih //” (SAtvata Samhita) (He whose knowledge of the truth extends up to the enjoyment of the Lord -- all those who fall within the range of his eyes will be purified of all sins.) While being with such great souls, out of the practices they are performing, the newly emerged prapanna should take only as much as is required in accordance with his varNa, his Ashrama, his gotra and the like. 4) Even if he is blessed with the special grace of the Lord, just as it occurred to such as NammAzhvAr and NAthamunigal, he should feel that it is not due to any merit of his own, as said thus: “nanmai theemaikaLonRumaRiyEn” (PriyAzhvAr Thirumozhi, 5-1-3) (I do not know what is good and what is bad.) “ivaiyanRE nalla ivaiyanRE theeya ivaiyenRivai aRivanElum -- ivaiyellAm ennAl adaippu neekkoNNAthu iRaiyavanE ennAl ceyaRpAlathu en?” (Periya ThiruvanthAthi -3) (Even if I know what is good and what is evil, I cannot obtain what is good and avoid what is evil.) 5) He should ensure that there is no change in his feeling destitute of all upAyas (Akincanya) and he should remember his utter helplessness (kArpaNya). He should remain as AzhvAr did: “en nAn ceykEn?” (ThiruvAimozhi, 5-8-3) (What can I do?) “kuLitthu moonRanalaiyOmbum kuRikoL anthaNamaithannai oLitthittEn enkaNillai ninkaNum patthanallEn kaLippathu enkoNdu? nambi! kadalvaNNA! kathaRukinREn ilangupAthaminRi maRROr paRRilEn em eecanE!” (ThirumAlai - 25) (I have given up the rites pertaining to Brahmins of worshipping the three fires after ablutions.) The prapanna should realize his helplessness by remembering such verses as shown above. Due to the knowledge of his unfitness, the prapanna should not fall in to despair which makes one lament. 6) He should control his senses and use them in appropriate services to the Lord. 7) He should render services to the Lord Who is present in various forms in holy shrines (Divya kShEtrams). 8) He should render these services using the resources earned through honest means. 9) He should also remain grateful towards his AchArya and the Lord for the favours conferred on him by them. 10) The prapanna should be aware of what are to be avoided by the mind, the speech and the body and also in regard to what should be observed by these three. In order that the desire for the ultimate object of life, that is the service to the Lord, may not languish, it is very important to avoid the enjoyment of sensual pleasures. He should think of the assistance given to him by the AchArya. He should avoid self-boasting. He should utter the Dvaya mantra as the SreebhAshyakAra says: “AdhyAtmika-Adhibhautika-Adhidaivika duhkhavighna-gandha-rahitastvm dvayam-arthAnusandhAnEna saha sadaivam vaktA yAvacchareera-pAtam atraiva shreerangE sukhamAsva //” (sharaNAgati Gadyam-19) (Devoid of the trace of sufferings due to the body, the other beings or the gods, one should remain happy here at Sreerangam itself until the body is cast off, ever uttering the Dvaya with an understanding of its meaning.) In order that the Lord may not become displeased, the prapanna should avoid by all three senses, offence to those who have realized Brahman, as AndAL says: “ceyyAtana ceyyOm” (TiruppAvai - 2) (We will never do what ought not to be done.) He should render service to the AchArya and other devotees of the Lord as ordained in the shAstras and as forming the outer limit of the service to the Lord. To continue) dAsan Anbil S.SrInivAsan --------- ______________________________\ ____ Be a better friend, newshound, and know-it-all with Mobile. Try it now. http://mobile./;_ylt=Ahu06i62sR8HDtDypao8Wcj9tAcJ Quote Link to comment Share on other sites More sharing options...
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