०८ अधिकारि-विभागाधिकारः
Adhikari Vibhagadhikara
CHAPTER - VIII
Adhikari Vibhagadhikara
After describing the essential requirements for becoming a genuine sceker of moksha or liberation, Desika has described in this section, that there are two kinds of aspirants after moksha. Adhikarin means one who is competent and fit for undertaking spiritual discipline for gaining moksha. These aspirants are of two kinds. Both these kinds of aspirants are engaged in Nivritti Dharma and they are (1) those who adopt self surrender directly for attainment of moksha and (2) those that surrender unto the Lord for gaining liberation through Bhakti Yoga or Upasana. One is adopting prapatti or self-surrender as a direct means and the other one will be performing surrender as an accessory to upasana or Bhakti Yoga. Both these are ‘prapannas’ as well as ‘Bhaktas.’
The idea is that prapatti which is an independent means to moksha is necessarily having the aspect of Bhakti or Supreme Love for God. Without Bhakti, there cannot be praparti. Similarly, Bhakti Yoga which is of the form of continuous remembrance of the form, qualities and glory of the Lord, with love, becomes possible only through prapatti. Bhakti Yoga is called ‘Sadhana’ Bhakti and Prapatti is called ‘Phala’ ‘Bhakti’ or “Sadhya” Bhakti. So, it is to be known that one is not exclusive of the other. Both these types of aspirants are called as ‘Bhaktas’ or Prapannis’.
स्वतन्त्रांगप्रपत्तिभ्यां प्रपन्नावत्र तावुभौ । फलसाधन भक्तिभ्यां भक्तावपि च दर्शितौ । In this treatise, Desika is expounding the essentials of prapatti or self-surrender as a direct means at the feet of the Lord for attainment of moksha and therefore, works out the particulars to be noted as related to ‘Prapatti’ mainly.
Prapatti is of three forms i.e. Ukthinishta or devoted to the essential form of uttering the words of surrender; Acharya-nishta or taking refuge with the preceptor and entrusting the responsibility of surrendering unto the Lord to be actuated through the Acharya or preceptor; the third form is ‘Swanishta’ or being steadfast in surrendering unto the Lord by himself as one will be equipped with the necessary knowledge and the procedure of surrender. Now, we will briefly note the important characteristics of each one of these forms.
“Ukthinishta’ - An aspirant who has clear conviction that there is no saviour for him other than the Supreme Lord and who has realised his utter helplessness, but is not having a clear notion of the accessories of prapatti such as aanukulya sankalpa and others, seeks the mediation of an Acharya, and utters the words of surrender unto the Lord, as the Lord clearly knows his prayes, as taught by his preceptor.
Here, there is an effort on the part of the aspirant in repeating the words of surrender with full faith in the saving grace of the Lord, as taught by the compassionate preceptor. It is similar to the fact of some subordinate young prince surrendering unto an emperor with the words taught by his nurses. Though they may not understand the meanings of these words, the Lord understands their desire and grants them whatever is prayed for. Desika gives the example of brahmacharins getting a from virtuous people by uttering ‘भवति भिक्षां देहि’ even if they did not know the meaning of
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that sentence. As pointed out by Ramanuja in ‘Sharanagati Gadya’, ‘येन केनापि प्रकारेण द्वयवक्ता त्वम्।’ The Lord will compassionately become pleased with such statements of surrender and grants them whatever is desired. This is certainly yielding the result, as there is genuine appeal to the Lord for mercy and for grant of liberation. When one surrenders in whatever manner it may be, the Lord is sure to protect him.
Acharya-Nishta - A person who has definite understanding that he cannot save himself and that his protection is possible only through the grace of the Lord, but has not the understanding of the way of surrendering unto the Lord, takes refuge with full faith in his preceptor and begs of him to entrust the Lord with the burden of protecting him and granting him moksha. In other words, he gives the power of attorney to his Acharya, and will have full faith in his Acharya. The Acharya on the other hand, entrusts the Lord with the burden of protection of that soul on behalf of that soul. Here, the Acharya secures liberation for that soul from the Lord and that person has only to entrust the responsibility of getting his liberation, with Acharya with full faith.
Any one of these ways of surrender is sure to secure the emancipation of the atman. When one takes refuge with the Acharya, his protection is included in the surrender of the Acharya unto the Lord inclusive of those that belong to him A famous statement is quoted by Desika here fargfala au नेति संशयोऽच्युत सेविनाम् । न संशयोत्र तंद्रक्त परिचर्यारतात्मनाम् ।
“There is a doubt whether a person who is worshipping the Lord, gains fulfilment or not; but, there is no doubt about a person who is devoted to the loving service or a devotee of that Lord.” It may be asked how it could be believed that one would attain spiritual perfection by seeking an Acharya alone, without one’s own effort for moksha? For this question, the statement of Mudaliyandan, gives a suitable answer. When one has an association with an Acharya, he is sure to be saved along with that Acharya, just as a lion that leaps from one mount to another one, carries along with it the worms or other beings taking refuge in its body in the same way, when Sri Bhashyakarar crosses over samsara, we will also cross over samsara, if we are closely devoted to Bhashyakarar. This is an example to impress on the point that the relationship with the Acharya is of utmost importance and the prime cause of gaining salvation. Desika has given an example in Nyasa-Tilaka’ where he extols the role of an Acharya, and significance of an ‘Acharya Nishta’.
अन्धोऽनन्धग्रहण वशगो याति रंगेश यद्वत् पङ्गुनौकाकुहरनिहितो नीयते नाविकेन भुक्ते भोगानविदितनृपः सेवकस्यार्भकादिः त्वत्संप्राप्तौ प्रभवति तथा देशिको मे दयालुः ॥
“As a blind person, who is under the care of a non blind person, moves safely; similarly when a lame person is taken from place to place, being carried in a boat by a boatman; even as the children of a servant serving a king enjoy the good things even though they are not acquainted with the king, in the same way, the compassionate Acharya will become capable of causing the attainment of thyself
O’Ranganatha.’
This statement of Desika, makes clear the efficacy of
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Acharya-Nishta. Here, the desire to attain the Lord is strong; but, the Acharya alone is capable of making the desire fulfilled. The first simile is an illustration to point out that he is not having necessary knowledge. The second illustration is an example to point out that he has no ability or shakti and the third example is to point out that there is absence of knowledge and ability.
The first example illustrates the ‘Ukti-nishta’; the second example is illustrating ‘Acharya-nishta’, who are saved by the preceptor on his own request and the third one is pointing out those people who are the objects of compassion to the preceptor even when an aspirant has not made a formal prayer
It is an established fact that the Lord does not grant moksha to one, unless one surrenders unto the Lord in some way or other, whether the act of surrendering is performed by oneself or it is performed by some other person on behalf of one. Unless one surrenders unto the Lord, seeking protection with a prayer, one will not be saved. Suppose a person has respect and reverance towards a bhagavatha or even when one lives in a holy place, it may be asked whether the Lord would not save him. “Is it not said that taking refuge with a bhagavatha would lead to moksha ?”. There is a statement as follows :
पशुः मनुष्यः पक्षी वा ये च वैष्णवसंश्रयाः । तेनैव ते प्रयास्यन्ति तद्विष्णोः परमं पदम् ॥
One who seeks the grace of a vaishnava, whether he is a man or a bird or an animal, he will attain the abode of Vishnu by that vaishnaya-samashraya alone.
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Va-samas “The people who live in the domain of king, are to be protected by the king, whether they live in the city or in the forest.” The sages of Dandaka forest said so to Sri Rama. Nammalwar says that Sri Rama took along with him all the moving and non-moving entities to santanika loka. From
these, does it not become clear that ‘bhagavatabhimana’ and ‘bhagavadvishayavasa’ would lead to the attainment of the Supreme Paramatman Desika points out that these’ viz. ‘Bhagavatabhimana’ and ‘Bhagavadvishayavasa’ will be helpful to one in causing an urgency in attaining Brahman. It is to be noted that this kind of ‘Bhagavatabhimana’ and others will influence one, either to surrender directly unto the Lord or through the preceptor, either earlier or later. This kind of relationship with prapatti or bhakti will be caused by such causes viz. भागवताभिमान and भगवद्विषय
The decided opinion of the masters is that moksha is possible only by prapatti. Prapatti as already pointed out, is Sadvaraka or Advaraka.
If one adopts the means of upasana, that meditation becomes more and more intense in course of time. For one who has surrendered for moksha itself, it will cause an utgency in attainment of godhead by promoting loving service to the Lord so long as he is stationed here. This is how ‘Bhagavathabhimana’ and ‘Bhagavadvishayavasa’ will be helpful for the sadhaka.
The means of Bhaktiyoga or Upasana and the means of surrender, are differently contributing to the attainment of the Supreme Goal. The Upasaka is capable of practising Karmayoga, Jnanayoga and Bhaktiyoga, and so is not an “akinchana” or utterly helpless person. He performs surrender for the completion of his upasana. Such an
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aspirant will attain the moksha, the fruit of upasana, at the end of the exhaustion of the prarabdha karma, duly having ‘Antima Pratyaya’ or final vivid perception of the Lord. He has to wait for the exhaustion by experience of the prarabdha karma and he would bear that delay. This kind of upasana is possible for only the higher three casces and he has to practise it continuously till the fruit is gained.
A person who practises surrender directly for moksha, has to perform surrender only once. All beings are qualified for this kind of self-surrender. This surrender is capable of averting all sins. It is the means of attaining all objects of desire. It is easy to perform, because it does not involve the performance of elaborate accessories of upasana such as Karmayoga, Jnanayoga and Astangayoga and others. The final vision or ‘Antima Pratyaya’ will be granted by the Lord himself at the right moment of his own accord. This prapatti is sure to result without delay and there are no obstructions for it. It is just like the Brahmastra and does not require any other sub-means. A person who adopts this means directly or through an Acharya, will be having that satisfaction of experiencing the Lord from the very moment of surrender. Such a ‘prapanna’ would attain liberation at the fall of his body in that life. He will be enjoying the bliss of communion with the Lord in this world itself in the form of Archavatara.
Prapatti is a means for attainment of all kinds of fruits worldly and other worldly, just as Bhaktiyoga. The sages of yore have declared that an aspirant can gain any object of his desire through prapatti. It is declared in the verse given below:
तावदार्तिः तथा वाञ्छा तावन्मोहः तथा सुखन् । यावन्नयति शरणं त्वामश्वेषाघनाशनम् ॥
Essence of Srimad Rahasyattaya Saram
In this verse, it is stated that an ‘Artha’, ‘Artharthi’, ‘Kaivalyarthi’ and ‘Moksharthi’ will not be able to gain their object of desirc, until they surrender unto the Lord. ‘Hift:’ signifies an ‘Artha’ who is sorrowing for having not gained the lost wealth. ‘Vancha’ signifies the desire to gain new wealth. ‘Moha’ implies the illusion of the body being considered as atman, when that is destroyed, he will realise his pure self. ‘Brya’ significs the misery of the form of not experiencing the Lord. That kind of misery will end when surrendering unto the Lord.
It is declared in the shastras that a ‘Prapanna’ is more celebrated than a ‘Karmayogin’ or a ‘Jnanayogin’ or a ‘Bhaktiyogin’ by virtue of the fact that he has entrusted the burden of his protection unto the Lord Himself with supreme faith and remains fearless and careless.
सत्कर्मनिरताः शुद्धाः सांख्ययोगविदस्तथा । नार्हन्ति शरणस्थस्य कलां कोटितमीमपि ।
Those who are engaged in Karmayoga or Jnanayoga or Bhaktiyoga, are not worthy of a croreth part of the celebrity of a prapanna. ‘Satkarmaniratah’ signifies Karmayogin; ‘Sankhya’ signifies Jnanayogin and ‘Yogavidah’ points out Bhaktiyogin. The ‘Sharanasta’ is the Prapanna. The greatness of the “Prapanna” is pointed out here and not a censure of the other yogins. The analogy of ‘Nahininda Nyaya’ is to be understood here. The other three yogins are not decried, but prapatti is glorified and this kind of discrimination is caused by the punya that is done by such aspirants.
So long as they are embodied in this world, there may be difference in the ‘kainkarya’ they offer to the Lord. For
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this, the difference in their desire, is the cause. This difference in desire is due to their prarabdha sukrutha. But, there is no difference in the experience of bliss when one reaches the Supreme Abode at the end or the fall of the final body. All the released have the same amount of blissful experience. Another significant factor is that, all these prapannas or bhaktas are subordinated to the Lord in the same way. The substance of this chapter is summarised in onc Sanskrit verse at the end of the chapter :
प्रपन्नादन्येषां न दिशति मुकुन्दो निजपदं प्रपन्नश्च द्वेधा सुचरित परीपाकभिदया । विलम्बेन प्राप्तिः भजनसुखमेकस्य विपुलं । परस्याशु प्राप्तिः परिमितरसा जीवितदशा ॥
The Lord does not accord His abode to those who are other than prapannas. The prapannas are on account of the difference in their ‘Sucharita’ or Punya) - two-fold viz. one who is utterly helpless ‘Akinchana’ and the other who can perform the means of ‘Sadhana’ ie. ‘Sakinchana’. For one who is a Bhaktiyogi or a ‘Sadvaraka-Prapanna’, there is delay in attainment of the godhead but there is plenty of the bliss of loving service to the Lord here. For the other i.e. ‘Advaraka-Prapanna’, or ‘Sadhya-Bhakta’, the attainment of the God will be without delay, but here the bliss of divine experience will be limited, as it is limited to that body. Thus, both of them attain the Lord at different periods according to their sadhana.