sArasAram -- II (35)

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SrI:

SrI sAra sAram

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II – DvayAdhikAram (35)

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The components of prapatti in the first part of dvaya mantram - 6

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SwAmi DeSikan further stresses the essentiality of the components of prapatti:-

ingu uttaman “ahamasyaparAdhAnAmAlayOkincanOgatihâ€, “akincanOnanyagatih†ityAdikaLiR conna adhikAra-viSEshaththODum kArpaNyamAiRa angaththODum kUdina samarppaNaththil karththAvAna thannaik kATTukiRathu.

Now we shall consider this sentence of SwAmi DeSikan closely grammar based insights. He uses the term “uttaman†to indicate the performer of prapatti. Grammatically it refers ‘the first person’. The first part of the dvaya mantram ends as “prapadyE†– meaning (I) surrender. Here, the first person, “I†is not specifically mentioned, but, the word “prapadyE†terminates in the first person (singular), giving the meaning, “I surrender.†In Sanskrit grammar, it is known as “uttama purusha Eka vacana†while in Tamil grammar, it is known as “thanmai vikuthiâ€. SwAmi DeSikan uses the term “uttaman†to pack all these facts in a single word.

After this technical matter, we shall study the two quotes used by SwAmi DeSikan. The first one is from ahirbudhnya samhita:-

“ahamasyaparAdhAnAmAlayOkincanOgatih†(ahirbudhnya samhita, 37-30)

Meaning:- I am the abode of all transgressions; I have no means (upAya) to save myself and I have nothing else to attain other than You.

The second quote is from a SlOka of SrI ALavandAr’s stOtra-ratnam:-

“na dharmanishThOsmi na cAtmavEdI na bhaktimAn tvaccaraNAravindE /

akincanOnanyagatih SarNya tvatpAdamUlam SarNam prpadyE†(stOtra ratnam-22)

Meaning:- I have adopted neither the karma-yOga nor the gnAna-yOga; nor have I done bhakti-yOga towards the lotus feet of Yours. O the SaraNya (Saviour), I seek the refuge of Your lotus feet; I have no other means and nothing else to attain besides You.

SwAmi Desikan continues further:

“ityAdikaLiR conna adhikAra-viSEshaththODum kArpaNyamAkiRa angaththOdum kUdina samarppaNaththil karththAvAna thannaik kATTukiRathu.â€

Explanation: By mentioning “ityAdikaLiR connaâ€, SwAmi DeSikan says, “according to these and other pramANasâ€, indicating there are more such references bearing the same message as stated in these two quotes.

The crux of the sentence is:- The term “prpadyE†indicates the performer of prapatti. He must have the qualifications as indicated in the above quotes. As already explained, the act of prapatti has six components, namely, 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 - absolute faith that He will grant protection; 4) gOptrutva-varaNa –

begging His protection and 5) kArpaNya – the feeling of helplessness; besides the sixth one which is the main, that is, AtmanikshEpa – the act of surrendering oneself.

For our convenience, we keep the order slightly changed as follows:-

1) AnukUlya-sankalpa – the resolve to do whatever is pleasing to the Lord;

2) prAtikUlya-varjanam – the avoidance of whatever is displeasing to Him;

3) kArpaNya – the feeling of helplessness;

4) AtmanikshEpa – the act of surrendering oneself;

5) gOptrutva-varaNa – begging His protection; and

6) mahA-viSvAsa - absolute faith that He will grant protection.

The first qualification is, the prapanna should resolve that he will do only those actions which are pleasing to the Lord. The second one is, he should totally give up doing acts which will displease Him. But, in practical life in this world, one comes under the influence or control of his own senses including the mind. There is every likely-hood of his committing mistakes, especially those beyond his control. It is natural. But, at the same time, immediately after the first mistake, a seeker of mOksha realizes it and regrets for what he has done. This remorse leads to a sense of helplessness, which is the next qualification, known as kArpaNya. This feeling of helplessness will make him realize that there is no means except surrendering himself at the feet of the Lord through an AchArya. This is the next component of prapatti, that is, AtmanikshEpa. By doing so, he begs for protection from the Lord, which is the next component, gOptrutva-varaNa. After the prapatti, he should remain confident that the matter has been left in the hands of the Lord and He will take care of him. This faith is the most important and a vital component of prapatti, called, mahA-viSvAsa, supreme faith. There after he should strictly adhere to the promises he had made at the time of prapatti.

 

Now, coming back to the above sentence of SwAmi DeSikan:-

adhikAra-viSEshaththODum kArpaNyamAkiRa angaththOdum kUdina samarppaNaththil karththAvAna thannaik kATTukiRathu.â€

Here, by “adhikAra-viSEshaththODumâ€, SwAmi DeSikan refers to special qualifications, “doing actions that please the Lord†and “avoiding acts that would displease Himâ€. Along with these, he must have the sense of remorse for violations and a realization of total inability to adopt any other means or “upAyaâ€, such as karma-yOga, gnAna-yOga and bhakti-yoga to cross of the ocean of samsAra in order to attain the Lord. The term, “prapadyE†which ends

in the singular first person, indicates the “kartAâ€, the performer of prapatti who is endowed with the first two components combined with the third component, “kArpaNyaâ€, the feeling of total helplessness.

 

(To continue)

dAsan

anbil S.SrInivAsan

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