रामानुजीये विश्वासटिप्पन्यः

[TODO: परिष्कार्यम्] …

10

SLOKAM

11

PRAPATT

RAPA HI HAVI

HAV NG ANGAMS

yt! ikiÂÔ][Iy< tdvn inpu[e NySytae=ikÂnSy àSpò< laek †ò(a=Pyvgimt #h àawRna*¼ yaeg>, tSmat! kmaR¼kTv< Vypnyit prape][aÉav vad> sa¼e Tvòa¼ yaeg Vyvùit nyt> ;fiœvxTvaepcar>. 11.

yat kincit rakshaNeeyam tadavana nipuNE

nyasyatO akincanasya

praspashTam lOka drushTyA api avagamita iha

prArthanA Adhi anga yoga: |

tasmAt karma angakatvam vyapanayati para apekshaNa abhAva vAda:

sAnge tvashTaanga yOga vyavahruti nayata: shaD vidhatva upacAra: ||

**Introductory remarks: **

In the previous slOkam, the view that Prapatthi is just an angam of Bhakthi yOgam was rejected and it was established that Prapatthi yOgam like Bhakthi yOgam is a direct and independent upAyam for Moksham. Yet two other objections are raised here and answered. The objections are: 1. Why is there a need for five angams for Prapatthi, while it has been stated that Prapatthi does not expect anything else for its functioning?

While there are five angams for Prapatthi, why is Prapatthi described as constituting six parts? (ShadvidhA SaraNaagathy).

The answers are provided in this slOkam.

**Meaning: **

It is well known in the world that some one afraid of protecting some thing, leaves it with some one else who can protect it for safekeeping. During the time of request for protection, the requestor explains that he does not have the power or skills to protect that vasthu. Not only does he hand over the object for protection to the stronger one but he also performs some acts like explaining his asakthi and lack of skills as reasons for the request prior to the hand over of the object for rakshaNam. Similarly, the act of Prapatthi is preceded by five angams as a part and parcel of the prayer for the protection of the chEtanan’s Aathma. SaasthrAs also describe the angams of Prapatthi clearly. When it is said that Prapatthi does not depend on anything else for its fruition, it means that Prapatthi does not need anything else except the five angams. It does not mean that Prapatthi has no angams.

Regarding the second question about SaraNaagathy being made up of six units instead of five angams, SaraNaagathy has only five angams. These five angams with the angi of aathma- nikshEpaNam (Prapatthi) constitute Shad vidhA SaraNaagathy. The situation is similar to Bhakthi yOgam, which is usually described as ashtAnga yOgam, while it has only seven angams. Bhakthi is the angi and together with the seven angams (Yama, niyama, Aasana, PrANAyAma, PrathyAhAra, dhAraNa and dhyAna), Bhakthi yOgam is known as ashtAnga yOgam.

SLOKAM

12

CONFUSION

ONFU

ABOU

ABO T ANGAM AND ANGI

ANG : THEIR

HEI CLEA

CLE RANCES

pÂaPy¼aNyiÉ}a> ài[jgurivnaÉav ÉaiÂ àpÄe> kEiít! s<ÉaivtTv< yidh ingidt< tt! àpÅyuÄr< Syat!, A¼e:vi¼Tv vad> )l kwnimh iÖ iÇ maÇae´yí àazSTy< tÇ tÇ ài[dxit tt> svRvaKyEkk{Q(m!. 12.

pancApyangAnyabhij~nA: praNijagu: avinA-bhAva bhAnci prapattE:

kaiscit sambhAvitatvam yadiha nigaditam

tat prapattyuttaram syAt |

angEshvangitva vAda: phala kathanamiha

dvi tri mAtrOktaya: ca

prASastyam tatra tatra praNidadhati tata: sarva vAkyaika kaNThyam ||

**Introductory remarks: **

There are still minor doubts about the angams and angi of Prapatthi. Swamy Desikan clears these confusions in this slOkam. The key message here is that there can be no confusion between angams and angi of Prapatthi. All the five angams ought to be there at the time of Prapatthi (Aathma nikshEpam, Bhara SamarpaNam). Sins acquired during the post-Prapatthi period can be removed by proper expiatory act (PrAyaschittham). The original act of Prapatthi does not suffer a failure or stigma because of the kaamya KarmAs** **(KarmAs performed with the intention of gaining some material benefits) or sins acquired during the post-Prapatthi period. These sins are expellable without damage to one’s completed Prapatthi.

**thailadhAra chintanam of Him during post-prapaththi **

**Meaning: **

It is accepted that there are five angams for Prapatthi and without them, the angi of Prapatthi will not be done successfully. This is correct. In spite of that some opine that not all five angams are essential for completion of successful Prapatthi. They say that if Prapatthi is deficient in one or two of the five angams, Prapatthi can still be completed effectively.

Let us study one of the angams: PrAthikoolya Varjanam (not to perform deeds that will displease BhagavAn). ** **If we do not stay away from them, BhagavAn will become angry and the Prapatthi will not be effective. If after observing PrAthikoolya varjanam and completing Prapatthi well, one may commit some acts during the post-Prapatthi period that are not allowed by SaasthrAs. The ill effects of such deliberate trespasses can however be destroyed by performing the prescribed prAyaschitthams. The completed Prapatthi will not be shattered once the right kind of prAyaschittham is executed.

It has also been stated that Prapatthi will be nullified if there is no Mahaa ViswAsam. Actually, this statement refers to the absolute need for Mahaa ViswAsam before performing Prapatthi. The maintenance of Mahaa ViswAsam after Prapatthi does not make it an angam anymore. Likewise, the diminution of Mahaa ViswAsam after Prapatthi will not negate the Prapatthi performed earlier. One must keep in mind that anya dEvathaa upAsanam and Bhaagavatha apachAram can destroy the Prapatthi done earlier and special steps have to be taken to counter these two most important negative factors.

Another doubt: Prapatthi is like BrahmAsthram. It will not coexist with the other upAyams. The underlying belief is that Prapatthi performed to gain the goal of Moksham can not coexist with another upAyam done for Moksham as well. This does not interfere with PrAyaschittha Prapatthi done not for Moksham but for the destruction of sins accumulated during the Post-Prapatthi time

**One more doubt: **Some say that gOptrutva varaNam and MahA viswAsam as 47

angis of Prapatthi instead of being two of the five angams of Prapatthi. Others say that phalan of Moksham can result from the practice of five angams alone.

Some others refer only to two or three angams instead of the full set of five.

What is the correct position? The answer is: (1) there are five angams for the angi of Prapatthi (2) When one or other angam is highlighted, it is for purposes of exaggeration of the importance of that angam or angams.

**Next objection: **The first angam of Prapatthi is Aanukoolya sankalpam (i.e.), promise to observe karmas that will please the ThiruvuLLam of the Lord. It is fine that the chEtanan commits to perform only acts recommended by Bhagavath Saasthrams that please the Lord. Should not that angam continue after Prapatthi as well? The answer is: Aanukoolya sankalpam is useful to prevent us from committing sins that will interfere with our Prapatthi.

**Another doubt **is about the impact of the performance of Kaamya karmas and accumulation of sins during the post-Prapatthi period. Will one’s Prapatthi be impacted by these two acts? The answer is that kaamya karmAs and sinful acts during the post Prapatthi time will not lead to unsuccessful Prapatthi. It does not imply that the Prapatthi nishtai will diminish if kaamya karmAs and acquisition of sins happen. Proper prAyaschitthams will destroy those sins acquired during the post-Prapatthi period. The performance of Kaamya karmas is regrettable but they do not negate the Prapatthi performed earlier.

SLOKAM

13

RESEARCH ABOU

ABO T THE LAKSHANAM OF PRAPATT

RAPA HI

r]ape]a Svsaý à[yvit ÉrNyas Aa}aidd]e

†òa na=Ç àpiÄ Vyvùitirh tNme¦ne l][< Syat!, gehagTyaidmaÇe inpttu zr[agTyiÉOyaepcarat!

yÖa=nekawR ÉavaÑvit ih ivivx> palnIyTv hetu>. 13.

rakshApEkshA svasAhya praNayavati bharanyAsa Aaj~nAdidakshE

drushTA nAtra prapatti vyavahrutiriha tan-

mELanE lakshaNam syAt |

gEhAgatyAadimAtrE nipatatu SaraNA-

gatyabhikhyOpacArAt

yadvA anEka artha bhAvAt bhavati hi vividha: pAlaneeyatva hEtu: ||

**Meaning: **

The lakshaNams (definitions) and the svaroopam of Prapatthi are covered in this slOkam. In this world, when one seeks the protection of some one stronger or capable than oneself to protect his property and leaves his property with him, he does not leave the entire (total) responsibilities of the protection of his property with the stronger one. That type of handing over an object for protection can not be called SaraNaagathy. In other instances, a powerful man commands his servant to protect some property of his or some times he hires a guard to protect his property. These do not amount to abandonment of his ownership of his property. This type of action can not be SaraNaagathy in the truest sense of the term. Therefore the request for protection as well as placing the object under some one’s protection is not recognized independently as SaraNaagathy. Only when both are united 49

together, then it becomes true SaraNaagathy. The union of both explains the svaroopam of SaraNaagathy. We have to request the Lord for protection of the Aathmaa (His property) and place that AathmA for protection at His sacred feet totally. PrAthanA poorvaka samarpaNam alone will be true SaraNaagathy.

**kAkAsura surrendered unto Him **

Swamy Desikan comments further on the union or disconnect between the request for PrArthanA and the samarpaNam. He cites the case of KaakAsura SaraNaagathy. It is just said that the offending crow arrived at the place where Lord Ramachandra was. It does not say that it performed SaraNaagathy in the strictest sense of the term. The full form of Prapatthi is not here. We have to understand that arriving at the place of a strong person (rakshakan) is considered as equivalent to SaraNaagathy (SaraNam Aagatha:) since the word SaraNam has multiple meanings: house (Veedu), protector, upAyam et al.

Therefore the word SaraNaagathy here means the arrival at the rakshakan’s house (sannidhi). DharmishtAs (practitioners of dharmams) protect those who come to their house as supplicants. The SaraNaagathy for Moksham must however have both the prayer for protection and the placement of the AathmA (Svaroopa, Bhara and Phala samarpaNams) at the Thiruvadi of the Lord with Mahaa ViswAsam.

14

SESHATH

ESHAT VA JN~ANAM CONTINUING IN ALL STATES

AaTmaTmIy Svêp Nysnmnugt< yavdw¡ mumu]ae> tÅv}anaTmk< tt! àwmmw ivxe> SyaÊpaye smetm!, kE»yaROye pumweR=Pynu;jit tdPywRna hetuÉavat!

SvaÉIòanNy saXyavixirh tu ÉrNyas Éagae=i¼ÉUt>. 14.

AatmAtmeeya svaroopa nyasnamanugatam

yAvadartham mumukshO:

tattva j~nAnAtmakam tat prathamamatha vidhE:

syAt upAyE samEtam |

kainkaryAkhyE pumarthEapyanushajati tadap-yarthanA hEtubhAvAt

svAabheeshTAnanya sAdhyavadhiriha tu bharanyAsa bhAgOangibhUta: ||

**Introductory remarks: **

The concept common to all MokshOpAyams is explained in this slOkam. One must have the remembrance always that one is the unconditional SEshan (liege/servant) to BhagavAn during the MokshArtha saadhanAs.

**Meaning: **

One who yearns for Moksham and performs Prapatthi for Moksham should present one’s body, aathmA, executed upAyam, received phalan, progeny, possessions and all to the Lord. One should reflect always that they are all His sEshams. This type of reflection is important for the here and hereafter. This awareness is important even before the anushtAnam of Prapatthi. This tatthva Jn~Anam arises from study of Saasthrams and AcArya upadEsams. This 53

conviction that one and his belongings are SEshan to the Sarva SEshi should continue before, during and after MokshArtha Prapatthi. This is svaroopa samarpaNam.

There may be a question about Bhara SamarpaNam: Should one include more than one self (belongings and possessions) during this occasion? Is it like svaroopa samarpaNam, when every thing including self (maam madheeyam ca) and those that belong to that Self is presented to the Lord? The samarpaNam during Bhara nyAsam is different than from the svaroopa samarpaNam. It is up to the adhikAri performing the bhara samarpaNam. It is not obligatory as in the case of svaroopa samarpaNam to surrender “madheeyam”.

Explanatory Notes by Dr.V.N. VedAntha Desikan The finer features - indeed the different aspects of - of the great act (vaguely and grossly designated as Prapatthi) are analyzed here. We discretely divide one’s life into three phases. In phase 1, the spirit of one being totally, and unconditionally, subservient to the One and Only Master, Sriya: Pathi, ought to inform one’s life in all its events and activities. It is pure intellect- oriented; but all of one’s conduct ought to bear the stamp of this SEshathva bhAvam.

At the time of actually surrendering at the Lord’s feet, through the AcArya,-

(i.e.), upAyAnushtAna - phase 2 , one places oneself at the Lord’s feet in total surrender and reposes that the Lord will save his soul and ensure Moksha (deliverance) at the time of one’s life-extinction. That He alone can offer this assurance, of Moksha, is fully in one’s heart. This BharanyAsa, bhara-samarpaNa, is the thing. It is the essence of Prapatthi. ** **

Note that we can seek from Him , in this cardinal act, only what we can not, by any stretch of one’s expansive imagination, secure by own effort. This is the true significance of nivrutthi path - (i.e.), resignation mood that characterizes his after-life, following bharanyAsa.

In this phase, therefore, one reposes, places his bhara - that is, the burden of his protection - the great burden of saving his soul and ensuring it a safe travel to Sri Vaikunta, to serve Him, as one is to be doing service for Him even in this life-after (in the post-Prapatthi years) at the Lord’s door.

In the after-Prapatthi period, phase 3, one is engaged in rendering service unto the Lord in the true spirit in His service, “Kaimkaryam for its own sake”.

He would have performed such services even in the pre-bharanyAsa period of his life time. Then, perhaps he acquired the spirit of Prapatthi in its intensity.

He renders the same now also; indeed, the daily duties, five-fold, five-period spread, like abhigamanam, upAdhAna, ijyA, etc. should also be carried out as service to God, as a vassal would render to his Master.

At all times, this service as duty to the Lord will enliven his mind, gladden his heart, intensify his bhakthi and his love for kaimkarya and he wants, from God, only this opportunity to serve Him in all flawless ways.

Note that though one originally offers to repose, all one’s dependents and possessions, at the Lord’s feet as subservient one places at the Lord’s door only one’s own Bhara - one’s own moksha attainment, the others have to act themselves, individually for this blessing. The reason is that we should seek from the Lord only what we cannot otherwise achieve! And as a responsible individual, one can perform Prapatthi for oneself. It is not a trivial goal that any one can ask for himself and also for a multitude in a careless and irresponsible manner.

SLOKAM

15

SIX MEANIN

MEANI GS FOR “SARVA

ARV DHARMAN PARIT

PA Y

RIT AJYA” SABDHAM

Nyasadeze;u xmR Tyjn vcntae=ikÂnaixi³yaeá kapR{y< va=¼mu´< Éjnvidtrape][< va=PypaeFm!, Ê>saxeCDae*maE va KvicÊpzimtavNys<me¦ne va äüaô Nyay %Śtidh n ivhtae xmR Aa}aid isÏ>. 15.

nyAsAdESEshu dharma tyajana vacanata:

akincanAdhikriyOktA

kArpaNyam vA angamuktam bhajanavaditarA-

pEkshaNam vA api apyapODham |

dussAdhEcchOdyamau vA kvacit upasamitau anya samElanE vA

brahmAstra nyAya uktastadiha na vihatO

dharma Aaj~nAdi siddha: ||

**Meaning: **

Another doubt is cleared in this slOkam. The Lord says: “sarva dharmAn partityajya maamEkam SaraNam vraja” for BhAra nyAsam. Should one interpret this to mean all dharmams and Karmams (aajn~~A and anujn~~A) should be abandoned? The answer is a resounding no. Aajn~~A kaimkaryams have to be continued as long as one lives. Anujn~~A kaimkaryam can be continued as elective. Sarva dharma parityajanam (abandonment of all dharmams) is not an angam of Prapatthi. Sarva dharmams are also not angis of Prapatthi. There are six other meanings for BhagavAn’s command of “abandoning all dharmAs”: It points to the chEtanan, who has no capital (akinchanan) and has no desire to follow any dharmam other than Prapatthi (ananya gathi) for Moksham. The importance of akinchanathvam as a prerequisite for Prapatthi is emphasized 57

here**. **

Remembering his akinchanathvam and mind set free from ego, the jeevan bows low before the Lord to evoke His compassion is the second interpretation.

Bhakthi yOgam has VarNAsrama dharmams as angams. Prapatthi has only the five angams. The reference here is that no dharmam outside the five angams need to be observed.

The reference here is to banish the desire to attempt upAyams that are beyond one’s capabilities under the impression that one can start slowly and gain control over them with time and effort.

Please abandon dabbling with bhakthi yOgam et al, which is beyond your power, is another meaning.

When doing Prapatthi, do not mix other upAyams. That would be tantamount to lack of faith in Prapatthi. The situation is like adding ropes to one who is lying down bound by the power of BrahmAsthram. Once the new ropes are added, BrahmAsthram will fail to have its power.

Explanatory Notes by Dr.V.N.VedAntha Desikan The precise import of the phrase “Sarva dharmAn parityajya” is to be learnt for a prapannan to ordain his life faultlessly.

“Dharma” is a wide term; it is one that helps a person sustain himself and the world too, in proper order. It implies good actions, duties contextual to one’s placement in society - say, for example, status, order of life, relation to family etc. It does include disciplines relevant to one’s engagement in soul-salvation-such as karma, Jn~Ana or Bhakthi.

The Lord does not demand of us an abandonment of all dharmAs, as one would superficially misconstrue. Prapatthi has one cardinal criterion for the individual - i.e., utter destituteness (Aakinchanya, KaarpaNya). How can he, 58

then engage himself in Yajn~~A, yOga, Karma, Jn~~Ana or Bhakthi? So even if such a one is unable to qualify himself for these virtues of dharmAs, he need not worry. Indeed his unfitness for these dharmAs is his prime qualifications for the Prapatthi path.

There are a few mandates pertaining to a chEtanA (sentient) depending on his birth-nature (called VarNAsrama dharmAs). Linked with this status, he has got to discharge certain duties– some are mandatory (Aajn~~A kaimkaryams) and others may be optional (anujn~~aa kaimkaryams). Latter are to please our Lord.

Indeed dharma is fit to be defined as what would really please the Super-Lord.

Duty, if it is a meaning of dharma, is what pleases the Lord. Whether such dharmic acts are also to be abandoned is one’s doubt. They are not paths to salvation as rival to Prapatthi. They are rather fundamental to a Prapanna-

order. He has already vowed to AanukUlya sankalpa and PrAthikUlya varjanam.

So such dhArmic acts are a must. They are not to be abandoned.

There may spring up a tendency for a prapanna to resort to many non-relevant acts, procedures or rituals, not mandatory nor relevant to Prapatthi, but apparently smacking of uncondemnable character. Can they be resorted to, not being component of Prapatthi? No, No, they should be avoided. They will smear a clean spot unnecessarily. They would taint an efficacious salvation path, that Prapatthi is by a confusing coloring matter of an additional expedient for Moksha. BrahmAsthrA, the most potent missile, cannot tolerate (co-exist) a frail twig or hemp or a blade of grass.

This implies that a Prapanna does not attach a value of a salvation-tool in regard to any dhArmic act he happens to perform as a part of a Prapanna’s duty (Karma- Svaroopa-thyAga). This canon is spelled out by us as a “sAthvika thyAga” in all rites as suggested by Sri Ramanuja’s GitA BhAshya, III: 30.

For Bhakthi yOgA, highly demanding KarmAs become peremptorily necessitates. By a similar approach, a Prapanna may be tempted to carry out acts as if they were going to add to his fitness for salvation. “Free yourself 59

from such temptations”, says this verse.

The imposition on a Prapanna is only so far as he has to abide by AanukUlya-Sankalpam. Other rites are alien, irrelevant and taboo for a Prapanna. There too, Aajn~~A kaimkaryam (SandhyA Vandhanam, tarpaNam and offering Madhukaram to a SanyAsi) is inescapable; anujn~~A (service to shrines, respect, courtesy and consideration to the BhagavathAs) is optional.

A Prapanna is a first class candidate sure of salvation. What has he to do by pleasing lesser Gods or by performing kaamya rituals? Absolutely nothing is to be gained by paying attention to lesser Gods.

SLOKAM

16

REJECT

EJEC ION OF THE VIEW THAT PRAPATTHI

TTH WON

WO ’T BE THE UPAYAM

Aadeò<u SvàpiÄ< tdnugu[ gu[a*iNvt< Sv< muk…Ndae maimTyu®vEkzBd< vdit tÊict< tÇ taTpyRmUým!, tt! àaPyàapkEKy< skl)ldta< Nyastae=Nyanpe]a< àaxaNya*< c ik<ict! àwyit s pr< ïIsoe mu®yupaye. 16.

AadEshTum svaprapattim tadanuguNa guNa

Aai anvitam svam mukundO

mAm iti uktvA yEka Sabdam vadati taducitam

tatra tAtparyamUhyam |

tat prApya prApakaikyam sakala phaladatAm nyAsataOanyAnapEkshAm

prAdhAnyAdyam ca kimcit prathayati sa param SrIsakhe mukti upAye ||

**Introductory remarks: **

Swamy Desikan responds to the objections relating to the interpretation of the “yEka” sabdham in the charama slOkam in Bhagavath Geethai. Doubts about the svaroopam of Prapatthi are cleared here.

**Meaning: **

Our Lord, ParthasArathy, grants all the desired boons both in this and the other world. He has directed us to perform Prapatthi unto Him through His charama slOkam. He used the “maam” sabdham (maamEkam SaraNam vraja) to indicate His state of being with all the auspicious guNams needed to stay as UpAyam for us during the time of Prapatthi. The use of the word “maam” was followed by “yEka” sabdham. He instructed us to consider Him as the sole UpAyam for Moksham. The correct meanings of the “yEka” sabdham have to** **

be understood without contradiction to Prapatthi vachanams used in the context of latter as an UpAyam. There are six meanings for “yEka” sabdham in this context: ** **

In the worldly matters, Phalan is different from the upAyam invoked to gain that phalan. Here however Phaalan and upayAm (upEyam and upAyam) are the same and that is the Lord and His PirAtti being both Phalan and UpAyam (goal and means). This unique status of the Lord is indicated by the choice of the word “yEkam”. This is the first meaning.
The “yEka” sabdham indicates that the chEtanan does not need to roam here and there chasing different phalans through the use of many upAyams to gain them. The Lord instructs us that He is moved by the Prapatthi performed and that He is the only One (yEkam), who grants all the desired phalans as the sole upAyam. He removes the worries of the jeevan regarding the need for the performance of many upAyams to gain different phalans. This is the second meaning.
For the chEtanan performing Prapatthi with the knowledge that he is incapable of practicing other upAyams for Moksham, the Lord stands as

the singular tatthvam to grant the Moksha phalan without expecting any other upAyams from the chEtanan as sahakaaris. This is the third meaning of the word “yEkam”.

“yEkam” also means the instruction to the Prapannan that the Lord is the chief and sole upAyam and not to mix Him up with the Prapannan performing the upAyam as the upAyam itself. The Lord granting the phalan is the upAyam and NOT the one practicing the upAyam to gain the phalan. This is the fourth meaning of the “yEka” sabdham.
The Lord staying as the chief upAyam in response to the act of Prapatthi done by the human beings is known as saadhya upAyam. He comes under the influence of the act of Prapatthi performed by the chEtanans (saadhyam). Even before the Lord comes under the sway of the chEtanan that has performed Prapatthi, He has been staying as the 62

eternal mukhya upAyam for Moksham (SaadhyOpAyam). During the performance of Prapatthi as the upayam, His anger over the trespasses of the chEtanan is quenched and He grants the desired phalan of Moksham. He is still the mukhya upAyam and that is the fifth Meaning of the “yEka” sabdham.

The Lord indicates through the choice of “yEka” sabdham that the chEtanan need not use any upAyams other than Prapatthi with its five angams. No other angams beyond the five are needed. “yEka” sabdham refers to those five angams alone. This is the sixth meaning of the

“yEka” sabdham.

SLOKAM

17

EXPLANAT

XPLANA ION OF SIDDHOPAAYAM AND SAADHYOPAAYAM

SvaÉIò àaiÝ hetu> Svyimh pué;E> SvIk«t> SyaÊpay> zaôe laeke c isÏ> s punéÉywa isÏ saXy àÉedat!, isÏaepayStu muáE inrvixkdy> ïIso> svRzi´> saXyaepayStu ÉiŃyRsnimit p&wkœ tÖzIkar isÏ(E. 17.

svAbheeshTa prApti hEtu: svayamiha purushai: sveekruta: syAduAya:

SaastrE lOkE ca siddha: sa punarubhayathA siddha sAdhya prabhEdAt ||

siddhOpaayastu muktau niravadhika daya: SrI sakha: sarva Sakti:

sAdhyOpaayastu bhaktir nyasanamiti pruthak

tat vaSeekAra siddhyai ||

**Introductory remarks: **

For firming up the doctrines covered in the previous slOkam, Swamy Desikan focuses on the meaning of the word “upAyam” and its division into Siddham and Saadhyam. The fruits arising from the observance of Siddha and Saadhya upAyams are also covered here.

**Meaning: **

In this world, if one wishes to gain some phalan, a chEtanan has to perform an act as the means to realize his desire. This act or the means to achieve his desired fruit is called the upAyam. There are two branches of the upAyam: Siddham and Saadhyam. SiddhOpAyam is one that exists without the human being needing to practice it. That which has to be performed by a man is called SaadhyOpAyam. For the one, who desires Moksham as his goal, BhagavAn is 64

the SiddhOpAyam. He is eternal and exists without being made by man. He is the embodiment of compassion, omnipotent (sarva sakthan) and stands together with Periya PirAtti to bless us with Moksha anugraham. Thus He becomes SiddhOpAyam as an eternal entity. The Bhakthi and Prapatthi yOgams are two branches of SaadhyOpAyam. One of them has to be practiced by the human being to gain moksham. When practiced in the sAstrEic manner, they quench the anger of the Lord, who is otherwise angry over our trespasses of His laws. He becomes pleased and blesses us with Moksha Sukham, when we perform Prapatthi.

sidhdhOpAyam-Paramapadanathan-parameshwara vinnagaram Swamy Desikan sums the two upAyams this way: Sriman nArAyaNan, the Omnipotent, the abode of Compassion, forever united with SrI Devi is the SiddhOpAyam (SiddhOpaaya: tu niravdhika daya:, sarva Sakti: Sri sakha:). The SaadhyOpAyam is Bhakthi or Prapatthi having their independent features and is for bringing the Lord under the control of the Prapannan (SaadhyOpAya: tu tat vaSeekAra siddhyai bhakti-nyasanam iti pruthak).

SLOKAM

18

PRAPATT

RAPA HI ANU

AN SANDHAANAM WITH ANGAMS

ATyNtaikÂnae=h< Tvdpcr[t> siÚv&Äae=* naw TvTsevEkaNt xI> Sya< Tvmis zr[imTyXyvSyaim gaFm!, Tv< me gaepaiyta SyaSTviy inihtÉrae=SMyevimTyipRtaTma ySmE s NyStÉar> sk«dw tu sda n àySyet! tdwRm!. 18.

atyantAkincanOaham tvadapacaraNata:

sannivruttOdya nAtha

tvatsEvaikAnta dhee: syAm tvamasi SaraNamit-yadhyavasyAmi gADham |

tvam mE gOpAyitA syAs tvayi nihita bharOasmi yEvamityarpitAtmA

yasmai sa nyasta bhAra: sakrudatha tu sadA

na prayasyEt tadartham ||

**Meaning: **

The way of performing Prapatthi (Aathma SamarpaNam) with its five angams is explained here. The five angams of Prapatthi are: KaarpaNyam:** **adiyEn does not have the sakthi to perform any upAyam other than Prapatthi. KarpaNyam is the awareness of one’s being an utter destitute for any spiritual attainment.

**Praathikoolya Varjanam: **adiyEn will not engage in any acts that will displease You, My Lord. Praathikoolya varjanam is total abstention from all transgressions of Bhagavath Saasthrams.

**Aanukoolya Sankalpam: **adiyEn will steer my mind to perform only kaimkaryams that please You, my Lord. Aanukoolya Sankalpam is the vow 66

to do only those deeds that are dear to the Lord’s ThiruvuLLam.

**Mahaa ViswAsam: **adiyEn has firm faith that You will definitely protect me. (an enduring, unassailable faith in the Lord as the unfailing rakshakan).

GOptrutva VaraNam: adiyEn has chosen You to be my protector through adopting the upAyam of Prapatthi.

Above five angams are united with the angi (Aathma nikshEpam), which states that the chEtanan has surrendered the burden of protecting the soul and placed its svaroopam at the sacred feet of the Lord. The Prapannan has to perform SaraNaagathy for Moksham only once. Prapatthi is different from Bhakthi yOgam, which needs practicing until the fruit is obtained. That means

Bhakthi yOgam will take much longer to yield the desired phalan of Moksham compared to Prapatthi yOgam that grants Moksham at the end of the present term of life itself.

SLOKAM

19

THE WAY

WA IN WHI

WH CH PRAPANNAN SHOU

SHO LD CONDUC

CONDU T HIMSELF

Ty®vaepayanpayanip prmjhNmXyma< Svah›v&iÄ< àayiíÄ< c yaeGy< ivgt \[titÖRNÖ vaTya< itit]u>, Éi´ }anaid v&iÏ< pircr[gu[an! sTsm&iÏ< c yuá< inTy< yacednNyStdip ÉgvtStSy yÖa==ÝvgaRt!. 19.

tyaktvOpAyAn apAyAnapi paramajahan-

madhyamAm svArha vruttim

prAayascittam ca yOgyam vigata ruNa tati: dvandva vAtyAm titikshu: |

bhakti j~nAnAdi vruddhim paricaraNa guNAn sat samruddhim ca yuktAm

nityam yAchEt ananya: tadapi bhagavatas-

tasya yadvAapta vargAt ||

**Introductory remarks: **

After the chEtanan performs his Prapatthi, the question is about what are the things that he should abandon during the post-Prapatthi period and what sAsthram-sanctioned karmas he should do. What should he reflect upon? What should he pray for after Prapatthi? Swamy Desikan provides short answers for these questions in this slOkam.

**Meaning: **

After Prapatthi, one should not engage in Kaamya karmas, which gives the fruits other than Moksham. One should not engage in KarmAs that will produce sins. In between the Kaamya KarmAs and Paapa KarmAs are the neutral karmas (nithya-naimitthika KarmAs) such as sandhyA vandhanam, SrArddham et al.

These nithya-naimitthika karmas should never be abandoned during the post-68

Prapatthi period. One should also perform without fail the appropriate prAyaschittham for any consciously acquired sins during the post-Prapatthi period.

All human beings have three kinds of debts: (1) debt to the dEvAs

(2) debt to the Rishis and

(3) debt to the manes (pithrus).

The debt to the dEvAs is discharged by performing Yaagams; the second debt (to the Rishis) is discharged by VedAdhyayanam and the third debt is cleared by having progeny. The power of the Prapatthi done at the sacred feet of the

Lord clears does not clear all the three kinds of debts during the post-prapatthi period.

For the prapannan, during the post-Prapatthi period, the joys and sorrows will whirl around him like a stiff wind. He should not despair over them but learn to bear with them patiently (titikshu). He should feel joyous over the anubhavam of these prArabdha karmas beginning to bear fruit and thereby clearing the way for his ascent to Parama Padham. He can pray at all times to Bhagavaan or the nithya Sooris and AcAryans for the growth of bhakthi and Jn~Anam during the post-Prapatthi period without expecting anything else in return.

Moksham has already been assured at the time, when his earthly life is over.

He should never ask for the anugraham of anya dEvathais for the growth of his Jn~Anam and Bhakthi.

Explanatory Notes by Dr.V.N. VedAntha Desikan: This slOkam devotes to the manner in which a Prapanna ought to live in the remaining years. Certain guidelines are given for a layman to understand the SaastrA.

Ask Him for bhagavadArAdana upakaraNams

Kaamya rituals are a taboo. He must perform nithya and naimitthika duties only.
He has nothing to do with an objective. He has already carried out the super most upAya act for Moksham (i.e.), Prapatthi. What else is left for him to do? Nothing.
In fact he must keep off from the two paths (Karma-Jn~Ana-Bhakthi-Prapatthi type of approach and the mundane-goal-oriented kaamya ritual approach). He must be in the meridian line throughout.
His daily duties enjoined on him by the SaasthrAs, his service to Sriya: Pathi at home and shrines, duties like abhigamana, AarAdhana etc.
Once in a way, transgressions may occur. When he commits one, knowingly, atonement-expiation ritual is a must. Such things occur as a visitation from unexhausted portion of prArabhdhA sins to his credit.

The expiatory PrAyaschitthA is a must by God’s dictate. If he does not expiate and exhaust it, the Lord will feel offended and there will be unwelcome consequences for it.

In the balance of the life-time, the Prapanna is to continue to discharge his debt to (a) Gods (b) the Sages and (c) the Manes - by means, respectively, of Yajn~As, VedAs and progeny. Prapannan can not escape from these debts.
A two-fold hurricane may always torment him throughout his life in this world; pain and pleasure, flowing from his earned sins and good deeds, belonging to the category of “PrArabdhA”. These cannot be escaped. He will have a suitable mental state to accept them. Indeed his consolation, while in distress, would be that his stock of sins is being expended.
What he can now pray for is:

⇒ the flawless service to God in any SaastrEic manner possible supply of material used in Bhagavadh AarAdhanam (e.g.), flowers, Sandal paste etc.

⇒ an existence free from any longing for name, fame, power, rewards for his normal duties, since he is bent on doing every thing as duty.

⇒ a salubrious environment helpful to his existence as a discerning prapanna, appropriate like-minded humans around.

There is no point in seeking or securing affluence, wholly irrelevant for his service-packed life. What is earthly affluence to do for him as help?
Never should we seek anything from lesser gods, whom the present-day world, in its ignorance, deifies, seeks all fruits from, and becomes contented.
The prapanna can plead with the Lord, the nithyasooris attending on Him (like anantha, Garuda, VishvaksEnA etc), AzhwAr, Bhagavath Ramanuja and AcAryAs - only salutary traits like Jn~Ana, Bhakthi, 71

VairAgya etc.

In fact, we can act and pray for auspiciousness only from the list of the worshipful great.
A doubt may linger in a prapanna’s mind if it is permissible to ask anything of this type, as a Prapanna’s discipline implies absence of desires.

That he should have no motivation except service to God is right, but then he seeks only entities - that too from his Gods - that are unobjectionable and are sure to enhance his Prapanna-discipline. So, asking and praying for Bhakti, Jn~Ana, VairAgya etc. is unobjectionable.

SLOKAM

20

PRAPANNAN GAININ

GAINI G MOKSH

OK AM WHE

WH N HE WISHES

Aa}a kE»yR v&iÄ:vn" guéjn ài³ya neim v&iÄ> SvahaRnu}at seva ivix;u c zkne yavidò< àv&Ä>, kmR àarBx kay¡ àpdn mihm XvStze;< iÖêp< Éu®va SvaÉIò kale ivzit Égvt> padmUl< àpÚ>. 20.

Aaj~nA kaimkarya vruttishvanagha gurujana prakriyA nEmi vrutti:

svArhAnuj~nAta sEvA vidhishu ca SakanE

yAvadishTam pravrutta: |

karma prArabdha kAryam prapadana mahima dhvasta SEsham dviroopam

bhuktvA svAbheeshTa kAlE viSati bhagavata: pAda moolam prapanna: ||

**Meaning: **

The kaimkaryams done by the Prapannan fall into two categories: (1) Aajn~A kaimkaryam and

(2) anujn~A kaimkaryam.

The **Ajn~A kaimkaryas **are those commanded by the Lord for us to perform through His Saasthrams (SnAnam, SandhyA Vandhanam, Bhagavadh AarAdhanam, SrArddham and tarpaNam). If some one who is capable of doing these abandons them, he will incur mighty sins. Even if they are not angams of Prapatthi, they must be performed as VarNAsrama dharmams established by the Lord. One has to do them following the way our PoorvAcAryas have done just like the wheel of a 73

cart follows the well marked path in the road.

The anujn~A Kaimkaryams: No sins will accrue if one does not perform these kaimkaryams. It is optional. These are done to please the ThiruvuLLam of the Lord. Offering flower garlands, Sandal paste, performing PradakshiNam at the Lord’s temple, conductance of the annual uthsavams for the Lord are examples of anujn~A kaimkaryams.

The chEtanan’s karmas break down into two categories: (1) **Sanchitham **and

(2) PrArabdham.

Sanchithams are accumulated bundles of karmAs, which will yield their phalans at the time of their maturation. PrArabdham are those karmAs, **which have begun to yield the phalans. ** For one, who has performed Prapatthi, all his sanchitha karmas are destroyed by the Lord at the time of his Prapatthi anushtAnam. Those of the PrArabdha KarmAs, which would have resulted in yet another birth are destroyed through the sakthi of Prapatthi.

What remains are those prArabdhams, which will yield their fruits in this life itself. These are classified into puNyams and Paapams. The phalans of the above PuNyams and Paapams are experienced by the Prapannan before his body falls down. As a result, the Prapannan exhausts all his PrArabdha karmas by the time his present life is ended. After the dissolution of his karmas, the prapannan ascends to SrI Vaikuntam at the time when he wished for (as an Aartha Prapannan or as a dhruptha Prapannan**)** at the end of his life and performs nithya kaimkaryam to the dhivya dampathis.

SLOKAM

21

THE PHALANS OF RECITING

RECITIN NYASA VIMSATI

ïuTya Sm&TyaidiÉí Svyimh ÉgvÖaKy vgERí isÏa< SvatNÈye partNÈye=Pyintr gitiÉ> siÑraaSwIymanam!, vedaNtacayR #Tw< ivivx guéjn ¢Nw s<vadvTya iv<zTya Nyasiv*a< Vyv&[ut suixya< ïeyse ve»qez>. 21.

SrutyA smrutyAdibhi: ca svayamiha bhagavat vAkya vargaisca siddhAm

svAtantryE pAratantryEyapi anitaragatibhi:

sadbhirAstheeyamAnAm |

vEdAntAcArya ittham vividha guru jana

grantha samvAdavatyA

vimSatyA nyAsa vidyAm vyavruNuta sudhiyAm SreyasE vEnkaTeSa: ||

**Introductory remarks: **

The Prapatthi done at the Lord’s sacred feet yields Moksham. Swamy Desikan uses 20 slOkams to bring this message out with the citation of PramANams (valid knowledge), with references to its mahimai and with the evidences from the upadEsams of PoorvAcAryas . Swamy Desikan describes the fruits arising from Prapatthi anushtAnam, while explaining its uniqueness among Moksha upAyams. nyAsa VimSati incorporates all the minute aspects of Prapatthi, which is advocated in VedAs and Upanishads, Smruthis, PurANAs, PaancharAthra samhithAs, AzhwAr-AcArya Sri Sookthis; SaraNaagathy in this manner has also been practiced by AlavanthAr, Ramanuja et al. This work as it is and as it is purported to be, is a conferrer of enjoyment and good auspices to all discerning believers in Prapatthi’s efficacy. They are the good scholars, described as “Sudhees”.

AzhvArs and AchAryAs resorted to prapaththi only **Meaning: **

The Upanishads instruct us that Moksham results from Prapatthi done at the Lord’s sacred feet. Smruthis, IthihAsams and PurANams stress the power of this upAyam for deliverance from samsAric woes and gaining Moksha Sukham.

Our Lord, who blesses us with His anugraham has talked about the power of 76

Prapatthi at many places (Geethai, VarAha PurANam and Srimath RaamAyaNam). AcAryAs like AzhwArs, Naatha Muni, AlavanthAr and EmperumAnAr, who did not adopt any upAyam other than Prapatthi for Moksham, have performed Prapatthi anushtAnam and celebrated it in their Sri Sookthis. They have pointed out that Prapatthi can be done as a direct upAyam for Moksham or as an angam of Bhakthi yOgam. Poet VenkatEsa honored by Sri RanganAtha Himself as VedAnthAcAryan has followed the poorvAcArya Sri Sookthis like SthOthra Ratnam, Gadhya thrayam to create the twenty slOkams of SrI nyAsa VimSati for the benefit in the here and the hereafter for those blessed with good Jn~Anam about the tatthva thrayams.

SLOKAM

22

THE WAY

WA TO PERFOR

PERF

OR PRAPATTHI

TTH

s<saravtR veg àzmn zuÉ†Gdeizk àei]tae=h< s<Tyáe=NyEépayErnuict cirte:v* zaNtaiÉsiNx>, in>z»StÅv†ò(a inrvixkdy< àaWyR s<r]k< Tva< NySy TvTpadpÒe vrd injÉr< inÉRrae inÉRyae=iSm. 22.

samsArAvarta vEga praSamana Subhadrug

dEsika prEkshitOaham

santyaktOanyairupAyai: anucita caritEsh-

vadya SAntAbhisandhi: |

nisSankas tattva drushTyA niravadhikadayam prArthya samrakshakam tvAm

nyasya tvat pAda padmE varada nijabharam nirbharO nirbhayOasmi ||

**Meaning: **

Oh VaradharAja! adiyEn has been the beneficiary of the auspicious AcArya KaTaaksham that controls the speed of the whirlpool of SamsAram. adiyEn has been well abandoned by all upAyams other than Prapatthi. adiyEn has abandoned thoughts about the acts prohibited by Your SaasthrAs. At this stage, adiyEn’s doubts have been chased away by tatthva Jn~Anam. adiyEn has sought You, the One with limitless dayaa, as adiyEn’s upAyam and placed at Your lotus feet the burden of adiyEn’s protection and stay in a state of freedom from fear and worries about rakshaNam.

Explanatory Notes by Dr.V.N. VedAntha Desikan Swamy : A Prapanna can quickly recapitulate the whole of the essence of NyAsa, by reciting this slOkam.

“Oh Grantor of what all we seek! While I was in the whirlpool of samsAram, I was blessed by the fruitful glance of a good AcArya. It nullified the impact of my past Prapatthi sins and sufferings.

Having discarded other upAyAs, forgetting improper acts and acquiring the realization about the efficacy of Prapatthi, I cast off my doubts, reposed implicit confidence in You, of inestimable grace. I saw in You the correct Protector. Once, I have deposited my burden (my AthmA and its protection) at Your lotus feet, I have been freed from worry and fear. This benevolent state came to be because of adiyEn’s Prapatthi.

kivtaik›kis<hay kLya[gu[zailne,

ïImte ve»qezay vedaNtgurve nm>.

kavitArkikasimhAya kalyaaNaguNaSaalinE |

SrImatE venkaTeSaaya vEdAntaguravE nama: Srimath Azhagiya Singar thiruvadigaLE SaraNam, **Daasan, Oppiliappan Koil VaradAchAri Sadagopan **