sArasAram -- II (30)

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SrI:

SrI sAra sAram

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II – DvayAdhikAram (30)

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The components of prapatti in the first part of dvaya mantram - 1

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SwAmi DeSikan proceeds to reveal the ‘angas’ or accessories of

‘prapatti’ that are subtly indicated in the first of the two parts of the

dvaya-mantram:-

ippaDi siddhOpAya vishayamAna SaraNa-Sabda-ththODE anvithamAna “prapadyEâ€

enkiRa pada-m sAnga-bhara-samarpaNa-ththaik kATTukiRathu. AnukUlya sangalpamum

prAatikUlya varjanamum prathama-pada-ththAlE sUcita-mAi ingu

artha-siddha-mumAkiRathu. Ithil, gatyartha-mAna dhAtu buddhyartha-mAkaiyAlum,

buddhi Sabda-m adhyavasAya-ththaic colukaiyAlum, ithan mahaththaiyai “praâ€

emkiRa upasarga-m kATTukaiyAlum mahAviSvasam colliyathAyiRRu.

“kartavyam sakrudEva†enkiRa SlOka-ththai ingE anusanthippathu.

 

Thus the term “prapadyE†means ‘I surrender’. As we have already seen,

the term ‘caraNau’ indicates the Lord’s feet, the siddhOpAyam. When we

link the term “prapadyE†with the term “SaraNam†(refuge), the meaning

we get is:- surrender is to be performed with all its components or ‘angas’.

Such a prapatti is known as “sAnga-prapattiâ€.

 

The components, it may be recalled, are: 1) AnukUlya-sankalpa – the intention

to do whatever is pleasing to the Lord; 2) prAtikUlya-varjanam – the avoidance

of whatever is displeasing to Him; 3) mahA-viSvAsa - the immense faith that He

will grant protection; 4) gOptrutva-varaNa – begging His protection and 5)

kArpaNya – the feeling of helplessness; 6) AtmanikshEpa – the surrender of

the self.

 

Of these, the first two components, namely, AnukUlya-sankalpa and

prAtikUlya-varjanam, are hinted by the first term, “SrImaN nArAyaNaâ€, says

SwAmi DeSikan.

He further says, another accessory, namely, mahA-viSvAsa, is also indicated in

this part of the mantra. How? He explains: 1) The verb prapadye which means

‘to go’ or ‘to move’ also means ‘to know’ or ‘to have a knowledge

of’. Hence, the root, ‘pad’ in the word ‘prapadyE’, meaning ‘to

go’, indicates the specific knowledge required in this context. 2) This word

meaning ‘knowledge’ also indicates the determination; 3) The intensity of

this knowledge is indicated by the prefix ‘pra’ in the term, ‘prapadyE’.

Because of these reasons, the intense faith in the Lord which is the

‘mahAviSvAsa’ is confirmed.

SwAmi DeSikan suggests that the SlOka beginning with ‘kartavyam sakrudEva’

may be kept in mind inthis context. This SlOka is part of his stOtram named,

“nyAsa tilakamâ€. We shall see this SlOka in full:-

“kartavyam sakrudEva hanta kalusham sarvam tatO naSyati

brahmESAdisudurlabham padamapi prApyam mayA drAgiti /

viSvAsaprativandhicintanamidam paryasyati nyasyatAm

rangAdhISa ramApatitvasubhagam nArAyaNatvam tava //†(nyAsa tilakam-

19)

 

Meaning:- O Lord of SrIrangam! Those who want to surrender at Your feet may

have five doubts. They are: 1) Can a cEtana who has committed countless sins

attain You by merely performing prapatti once? 2) You are said to give the

fruits in accordance with the nature of karma one has done. How is it possible

for you to grant the greatest benefit of mOksha that can not be attained by even

gods like Brhama, Siva etc.? 3) As You have nothing to gain from others, how

will it be appropriate to hold that You grant the biggest benefit in return to a

small act of prapatti? 4) Only minor gods hasten to grant benefits. But, You

take your own time in granting benefits. When this is the case, is it proper to

say that you grant the mOksha at any time as desired by the prapanna? 5) You

have neither an equal nor a superior. Will you grant the benefit of same nature

to everyone who surrenders to you, without seeing whether he is a low or a

superior being? If these five

kinds of doubts arise in one’s mind, then it means that the prapanna does not

satisfy the important requirement of mahAviSvAsa.

 

The above mentioned five doubts are best resolved by seeking the help of an

AchArya. Once the prapanna learns from him the significance of the term

“SrImadâ€, and understands that the Lord is the dear Consort of SrI as also

the significance of His name, “nArAyaNaâ€, these doubts will disappear

immediately, says SwAmi DeSikan.

From these two terms, the poignant features of the five aspects, namely,

‘purushakAram’ (recommendation), ‘sambandham’ (relationship), ‘guNa’

(qualities), ‘vyApAram’ (efforts) and ‘prayOjana’ (fruit) are revealed.

‘PurushakAram’ is the strong recommendation made by SrI to the Lord for

protecting the jIva who has surrendered to them. ‘sambandham’ is the

relationship between the jIva and the Lord in the form of a servant and the

Master. ‘GuNa’ refers to the innumerable and measureless qualities and

attributes of the Lord. ‘vyApAram’ is the Lord’s readiness to grant to the

jIva, who has surrendered at His feet, mOksha at any time as desired by the

jIva, without expecting anything else from him in return. ‘PrayOjana’ is the

satisfaction derived by the jIva on attaining mOksha and the pleasure that the

Lord derives by granting mOksha to the jIva.

Learning the above facts, the jIva gets endowed with firm faith in the Lord,

known as ‘mahAviSvAsa’.

..

 

(To continue)

dAsan

anbil S.SrInivAsan

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