Experiencing Swami Desika - 92

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SrI:

Shrimate Shri Lakshmi Nrusimha Parabrahmane Namaha:

Shrimate Shri Seetha Ramachandra Parabrahmane Namaha:

Shrimate Shri Ramanujaya Namaha:

Shrimate Nigamantha Maha Desikaya Namaha:

Shrimate Shrivan Satagopa Shri Narayana Yateendra Mahadesikaya Namaha:

 

" SrimAn VenaktanAthArya: kavithArkika kEsarI!

VedAnthAchArya varyO mE sannidhatthAM sadhA hrudhi " !!

 

 

In KaamaasikAstakam, Swami Desika exhibited his mahAvisvAsam

towards our Lord.

 

Now the question is, why should a person have mahAvisvAsam?

Only those who have faith in Lord would surrender to Him, so

where is the need for the adjective " mahA " ? Is the existing

faith insufficient?

 

Before we look for a solution to the above question we should

be clear of the following facts.

 

Attaining the Lotus feet of our Lord is the only goal in life.

The Lord gives us this life and the only service one should yearn

for is the service of the Lord. Only by attaining Moksha we can

perform Service of the Lord in his Para form. Moksha means

liberation from the cycle of births and re-births.

 

So, attaining Moksha for performing the Kaimkaryam for the Lord

and his Consort is the only goal of life.

 

Moksha can be reached only by adopting one of the two paths. They

are the Bhakti Yoga and the Prapatti(*). Bhakti Marga, underlines the

importance complete & total devotion by which we can please the

Lord thereby Lord accepting us in his abode. Prapatti Marga,

underline the fact that we have to perform total surrender at

the Lotus feet of the Lord. This is prescribed for those who

just cannot comprehend Bhakti Marga.

 

(*) Prapatti is also called Saranagathy, Bharanyasa, Bhara Samarpana

and Nyasa. Here we seek the Lord as the sole refuge, for salvation.

We surrender ourselves to him and pray for salvation.

 

One who gets liberation goes to Sri Vaikuntha and serves the Lord

in a capacity that the Lord himself orders/confers on the Jiva.

Moksha is a life of eternal blissful servitude (Nithya-Kaimkarya)

to the Lord.

 

As a result of Prapatti, the Lord will relieve the Prapanna

of all the past Karmas which have not begun to yield fruits

(Sancita Karmas) and Karmas done in the present which will

yield fruits in the future lives (Agami Karmas).

 

Only Prarabdha Karmas i.e., Karmas, which have started giving

fruits in the present life will remain untouched. Thus, a

Saranagata will divest oneself of all the fruits of one's

past and present Karmas and will be fit to reach God.

 

Prapatti is performed only once but this wipes out heaps and

heaps of heinous sins committed by Jivas in innumerable

previous births.

 

There is no need to worry as to how a single act of Prapatti can

wipe out all our sins. Isn't a small match stick sufficient to burn

heaps of thrash? Andal emphatically states that how much

ever our sins are, they will be burnt into ashes " ... theeyinil

thoosAgum.. " .

 

One should be sure about this and believe in Lord's mercy and

capacity to grant us Moksha. Hence the need for mahAvisvAsam!

 

Swami Desika has clarified this to us in the following Sloka.

 

" shAstra prAmANya vEdI nanu vidhi vishayE nirvishankOdhikArI

vishvAsasyAngabhAvE punariha vidushA kim mahatvam prasAdyam !

maivam khOrAparAdhai: sapadi guru phalE nyAsa mAtrENa labhyE

shankA pArshNi grahArhA shamayitumucitA hEtubhistattadarhai: !! "

 

-- Nyaasa Vimsati (7)

 

" When one has correctly understood the authority of Sastras and

has and can have no doubts about following what has been prescribed

there in, why should that faith be elevated to the level of

" intense faith " - Maha visvAsam and prescribed as an essential

component (anga) in the performance of Prapatti which has to be

compulsorily acquired? - one is prone to ask. That is not a

proper attitude. MahAvisvAsam is quite essential and has been

rightly stressed upon, in view of Prapatti earning for the

Prapanna (one who has performed Prapatti) quickly the greatest

possible benefit- Moksha- notwithstanding his having committed

horrible sins, a contemplation of which is prone to drag back

the intending performance of Prapatti. It is necessary and

Proper that such doubts are done away with " .

 

-- Translation by Shri D Ramaswamy Aiyangar.

 

MahAvisvAsam is the most important anga of Prapatti.

The other angas are mentioned in the following Sloka -

 

" nyasyAmyakinchana: srIman anukoolOnyavarjita: !

vishvAsaprArthanApoorvam aAtmarakshAbharam tvayi !! "

 

-- -- Nyaasa Dasakam (2)

 

" Absolutely helpless and incompetent as I am, oh Lord

of SrI, with the resolution that I shall henceforth act

in accordance with your wishes, avoid and give up all

transgressions from the rightful path laid down by you,

with the supreme confidence that Nyasa at your feet will

never fail to liberate me, I have laid down the responsibility

of my protection at your feet with a prayer, You be my protector " .

 

-- Translation by Thaiyar Vankeepuram Raghavadasan

 

There five angas [pre-requisites] for performing Prapatti are listed

in this Sloka. They are:

 

1. The devotee must decide to do those that please the Lord

 

2. The devotee should desist from doing anything that does not

please the Lord

 

3. Maha Vishwasa or, unflinching loyalty is expected in each Devotee.

The solid belief that the Lord Sriman Narayana is the Supreme and the

Lord will grant Moksha is a vital parameter for the devotee.

 

4. The Devotee must be aware that he/she does not have the capacity or

capabilities to attain salvation by own efforts.

 

5. The Devotee must positively pray to the Lord to save him/her and

grant salvation.

 

" Kavi Taarkika Simhaaya Kalyaana guna SaalinE!

SrimatE VenkateshAya VedAnta Gurave nama !! "

 

....To be continued!

 

dEsikan tiruvaDigaLE SaraNam

 

Praveena nAmni Ramanuja dasi

5th Sep 1999