sArasAram -- II (38)

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SrI:

SrI sAra sAram

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II – DvayAdhikAram (38)

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The components of prapatti in the first part of dvaya mantram - 9

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SwAmi DeSikan says, the sense of detachment is common to the performance of karma-yOga etc. as well as the prapatti:-

tattva-jnAnamaDiyAka varukiRa phala-sanga-kartrutva-tyAga-pUrvaka-mAna anushTTAnam nivrutti-dharmangkaLAna karma-yOgAdikaLilum prapadana-ththilum thulyam.

Any practice of rites based on the knowledge of essential nature of things will be devoid of self-centred outlook, that is, the doer will not have selfish attachment to the fruit of the act nor will he think he is the doer. This attitude of renunciation of phala and kartrtva is essential for performing karma-yOga, bhakti-yOga etc. The same applies to the performance of prapatti too, says SwAmi Desikan. He further

says:-

“uttara krutyaththil upAyatva tyAga-m viSEshiththirukkum.â€

During the post-prapatti life, the prapanna will do all good acts not as a means to mOksha, but with the feeling of performing them as his duty. The feeling of renunciation will be stronger while doing acts in the post-prapatti period.

SwAmi DeSikan adds:-

“prapadyE†enkiRa vartamAna-nirdESa-m sAnga-anushTaana-kshaNaththaik kATTukiRathu.

The term “prapadyE†in the first part of the dvaya-mantram is in the present tense, meaning ‘I surrender’. As this mantram is uttered at the moment of performing prapatti, the term “prapadyE†in the mantra indicates prapatti with all its components.

As it is in the present sense, a doubt may arise: ‘’Does one have to perform prapatti till he leaves his present physical body?’’. Let us discover from SwAmi DeSikan’s reply which follows next.

 

(To continue)

dAsan

anbil SrInivAsan

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