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CHAPTER - IX
Upayavibhagadhikara
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After describing the different kinds of aspirants after liberation, that undertake the means of attainment of the Lord in general, in this chapter, the two significant means of attainment of paramatman are expounded. The two means are ‘Bhakti’ and ‘Prapatti’. “I can be attained through supreme devotion to me or surrender unto me; I cannot be attained by any other means” says the Lord. In this section, the main features of these two moksha-upayas are outlined. It is also pointed out here that Karmayoga and Jnanayoga are not independent means of attainment of godhead. They are accessories to Bhaktiyoga. That Bhakriyoga can be possible of commencement and completion only through self surrender unto the Lord. Even for becoming an upasaka or a prapanna, the grace of the Lord is absolutely necessary. In the ultimate analysis, the Supreme Lord Himself is the means to His attainment. All these points are spelt in the introductory verse of this section.
उपायः स्वप्राप्तेः उपनिषदधीतस्स भगवान् प्रसत्त्यै तस्योक्ते प्रपदन निदिध्यासन सूती । तदारोहः पुंसस्सुकृत परिपाकेन महता निदानं तत्रापि स्वयमखिलनिर्माण निपुणः ॥
The meaning of this verse is given below:
“That Supreme Lord is declared by the Upanishads as the sole means of his attainment. Self-surrender and intense use
meditation are meant for awakening his mercy and gaining his grace. An aspirant is blessed to adopt either of these two means on account of immense merit or punya. Even when there is such great merit on the part of the aspirant, it is only on account of the Supreme Lord, who is the root-cause of adopting such a means.”
The Upanishads expound that He is the granter of immortality.
ka HD:’ ‘7: 347447’, de qua da guzti’ These statements establish that the Lord alone is the ultimate means for His attainment. It may be asked then, where is the need for Bhakti or Prapatti? If it is admitted that these also are means of attainment, then the vedic declaration that He alone is the means of attainment becomes contradictory. So, it is declared here that these means are necessary for getting rid of His displeasure, which is an obstacle to his attainment. The Lord is displeased and has willed to punish those who have transgressed the divine command from beginningless time. For gaining his mercy, and for averting His anger, this kind of intense devotion with love or surrender with supreme faith is helpful. From this the fact of the Lord alone being the ‘upaya’ is established
‘सर्वपापेभ्यो मोक्षयिष्यामि’, ‘मच्चित्तः सर्वदुर्गाणि मत्प्रसादात् तरिष्यसि’, ‘क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे’ ।
These scriprural statements affirm that Bhakti and Prapatti are meant for ‘Nigraha-rupa Kalushya Nivriti’ and in the absence of these, the Lord will not shower his grace. It is also pointed out here, that one gains this kind of
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knowledge on account of the grace of that Supreme Paramatman himself, who becomes pleased with some good act donc knowingly or unknowingly by a person. It is on account of the grace of the Lord that one will be blessed with an Acharya at the proper time, who enlightens him and leads to the adoption of some means of liberation. So, the fact of the Lord alone being the means of His attainment, is established.
In this section, the two main means of attainment of God, viz. Bhakti and Prapatti are described. The difference between ‘Upaya’ and ‘Upeya’ is first mentioned. The ‘Upaya’ is defined as a kind of Jnana Vikasa Vishesha, that means extension of a particular kind of knowledge. The ‘Upeya’ or the object of attainment, is also defined as a kind of extension of knowledge. The particular extension of knowledge which happens to be ‘Upaya’ or means is - 1. Karana Sapeksha or dependent upon the functions of
the indriyas; 2. Shastra vihita or ordained by the scriptures and related
to the Supreme Brahman as its object, as necessarily qualified by the five (Swarupa Nirupaka Dharma) characteristics such as Satyatva, Jnanatva, Anantatva, Amalatva and Anandatva, and as qualified by the qualities that are to be particularly meditated upon in the several types of upasanas, and as qualified by an auspicious divine form. This is related necessarily to Brahman
The particular cxtension of knowledge as related to the “Upeya’ or the object of attainment is (1) Karana-Nirapekshah - not depending upon the functioning of the indriyas; (2) Swabhavaprapta or attaining according to its nature and (3) paripurna Brahman - being the object characterised by all auspicious qualities and vibhutis.
The ‘Upaya’ Jnana Vikasa and ‘Upeya’ Jnana Vikasa are both having Brahman as their object. The meditation upon the qualities that are prescribed in cach type of meditation, qualify the ‘upaya’ jnana. One has to meditate upon Brahman as prescribed in the respective mode of upasana. This is ‘Karana-Sapeksha’ or requiring the function of indriyas and it should be as prescribed in the shastra. This kind of extension of knowledge is the upaya jnana.
The upcya jnana is also related to Supreme Brahman and for this kind of extension of knowledge, there is no need of the body as it is related to the liberated one, the mukta. Though the mukta has an ‘Aprakrita’ sharira, there is no need for the body for extension of knowledge. It is ‘swabhava prapta’ as obstruction will have been cleared, and it is naturally attained. It is related to ‘Paripurna Brahman’ as qualified by all auspicious qualities, and vibhutis. When a person meditates on Brahman, he meditates upon certain qualities that are required to be meditated upon, in that type of meditation. He is not meditating upon all auspicious qualities; but, when he attains Brahman, he does not experience Brahman as conditioned by only those qualities on which he meditated. Instead, he experiences Brahman with all his perfections.
Vedantha Desika has expounded here that the upaya or the means of attainment of Brahman is a particular kind of extension of knowledge. Upaya or means of attainment, is also a kind of knowledge which assumes the form of vivid perception of the object of attainment ‘Darshana Samanakaratapanna-jnanam’ is the upaya. Here the objectofUpayavibhagadhikara
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meditation is Brahman alone. That is the knowledge related to Brahman, as prescribed in the several ways of upasana. For example, in ‘Dahara-vidya’, the upasaka meditates upon dahara or Brahman along with the cight auspicious qualities that are prescribed in that mode of upasana. In addition to this, he has to meditate upon the five swarupa-nirupaka dharmas or the characteristics that determine the essential nature of Brahman, such as satyatva, jnanatva, anantatva, anandatva and amalatva. This kind of particular extension of knowledge as related to Brahman the object of meditation, is the upaya. This depends upon the function of the indriyas of the upasaka, and as it is ordained in the shastras thus. Even here, one has to meditate upon Brahman, as characterised by a divine auspicious form. Thus, the upaya, is a kind of extension of knowledge.
The Upeya Jnana is also having the Supreme Brahman itself as its object, that relates to the Paripurna Brahma Vishaya. This extension of knowledge is not karana sapeksha. It does not depend upon the activity of the indriyas of the upasaka. It is self-established. It is related to Brahman as qualified by all perfections. This is the ‘Bhogya’ or the object of experience that is gained by the aspirant through his meditation. So, this is the ‘Phala’ or the ‘Prapati’ of attainment. This is upcya on account of it being the object of attainment. The upayajnanam is the Paramatman himsclf as He is the ‘Phalaprada’ or the granter of the result. The difference between these two aspects of knowledge related to Brahman is this - (1) one is phalaprada i.e. related to Brahman who is the bestower of the result of upasana and (2) the other one is bhogya or the object of experience.
A doubt may arise here. According to the Tatkratu ece
Nyaya, which ordains that one attains the results as he meditates here, should an aspirant not attain only Brahman as qualified by the particular qualities, which alone the sadhaka mcditates upon in his upasana here. To illustrate should not a Dahara-Upasaka attain Brahman as qualified by cight qualities alone? How can it be said that he attains Paripurna Brahman. This doubt is cleared as follows :
The Tatkratu-Nyaya here points out that he will necessarily attain Brahman as qualified by those qualities which he meditated upon in his Upasana; but, it does not exclude other auspicious qualities with which Brahman is necessarily qualified. So, it is concluded here that though an aspirant meditates upon Brahman as qualified by the prescribed qualities in the respective upasanas, he will attain Brahman as qualified by all auspicious qualities.
उपासितगुणादेर्या प्राप्नावप्यबहिष्क्रिया । सा तत्क्रतु नयग्ग्रह्या नाकारान्तरवर्जनम् ॥
The blissful experience of Brahman in the state of liberation, overflows in the form of eternal divine service to the Lord, and so it is declared that Nitya Kainkarya or eternal divine service to the Lord, is the object of attainment.
As the Supreme Lord is the object of knowledge of the form of both the means and the goal, he is declared as the means and fruit - upaya and upeya. He is upaya, as he is Phalaprada. He is upeya, as he is Bhogya. The fact of Brahman being the upaya of an upasaka, is explained thus. But, how is hc thc upaya in the case of prapanna who is performing self-surrender directly for moksha > In the case of such a prapanna, the Paramatman is placed as a substitute
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to Bhaktiyoga, and he is prayed to get the fruit on behalf of the aspirant. Not only this, even for a Bhakti Yogin, even from the very beginning of his sadhana - commencing with karmayoga and others and upto the fulfilment of the completion of the sadhana, Paramacman, who is pleased with his surrender, will see that all those obstructions are cleared and causing the enhancement of satva, he will see that the means of upasana will become fruitful.
Desika explains further the essential nature of different spiritual disciplines such as Karmayoga, Jnanayoga and others. When a person realises his self through the discipline or Karmayoga and Jnanayoga, he becomes qualified for Bhaktiyoga. Karmayoga is the performance of a particular karma that is possible for him, without having the attachment of kartrutva and phala and sambandha along with the performance of the ordained duties i.e. Nitya, Naimitrika and Kamya, with the essential knowledge of the jivatman and paramatman gained from the shastras. HR सर्वाणि कर्माणि सन्यस्य अध्यात्मचेतसा । निराशीः निर्ममो भूत्वा ॥ That particular chosen karma should be performed without any desire in the fruit thereof and as worship of the Lord regularly till it becomes fruitful. It is necessary that one should surrender unto the Lord for success in Karmayoga. As Karmayoga involves in itself the essential knowledge of the jivatman, it may directly lead to the experience of the jivatman, or it may lead to that realisation of the jivatman through Jnanayoga.
Jnanayoga is the incessant remembrance of the essential nature of the jivatman who is different and distinct from the matter and who is the body of Paramatman by virtue of his being supported, ruled over and used for His own purposes
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invariably. This can be done only when one has gained victory over the mind through karmayoga. Even while performing Jnanayoga, one should pray and surrender unto the Lord 44: YR HEFT T 4697:’. When an aspirant realises the true nature of his atman through yoga gained through Karmayoga and Jnanayoga, he becomes qualified for Bhaktiyoga. If he is not tempted by the happiness or the joy of the experience of the more atman (Kevala Atmanubhava Sukham) which discards the thirst for the experience of the objects of the world, he will yearn for the attainment of paramatman. This self experience and realisation of the self is a necessary accessory to Bhaktiyoga, as a transparent case is helpful to see the gem inside. Likewise, the vivid vision of the jivatman, who happens to be the body of Paramatman, is very helpful to become a Bhaktiyogin. When the aspirant realises that his essential nature is subservient to the Lord and his ultimate object of attainment is the Supreme Paramatman, who is his innerself, he gains the necessary qualification for becoming a Bhaktiyogin.
Thus Inanayoga is as taught in the Gita - reflection upon the pure nature of the Jivatman. It is not the meditation upon the oneness of the atman or meditation upon Paramatman. As it is clearly mentioned that one becomes qualified for Bhaktiyoga only when he realises that he is seshabhuta or utterly subservient to the Supreme Lord, it is established that Jnanayoga mentioned here is related to the meditation upon the Jivatman.
Bhaktiyoga is the continuous loving remembrance of the essential nature, divine form, auspicious qualities and glories of Paramatman, who is the one independent reality,
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not subordinated to anyone whatsoever. The Lord is established in himself and he is not subordinate or subservient to any other person. Every other entity, sentient or non-sentient, is supported, ruled over and used for his own purposes by Paramatman.
भक्तियोगः परैकान्तप्रीत्या ध्यानादिषु स्थितिः ।
This kind of reflection or remembrance is a continuous process just like a stream of oil poured from one vessel to another. This will be of the form of vivid perception of the Lord. This kind of remembrance should be similar to the vivid perception of the Lord. This, due to its intensity, will result in direct vivid perception of the Lord. How long should one practise this? This should be practised day in and day out, until the day, he passes from the body through ‘archiradi’ to attain Paramapada. This meditation is a Janana Santari-Vishesha or a series of a particular kind of knowledge of Paramatman which culminates in the final remembrance of the Lord.
This Bhaktiyoga is to be supported by various accessories such as the performance of the Varna-Ashrama Dharmas, the ordained duties of one’s station in life, by which one will enhance his satva, subduing rajas and tamas. This Bhaktiyoga is a means for attainment of all the four objects of life, according to one’s own desire. The Lord declares in the Gita that a Jnani who has single devotion towards the Lord and is ever united with the Lord is most celebrated. All others, aspiring for wealth or self-experience, are missing the ultimate object of life that is liberation from samsara. The attainment of others is only transient and little.
Bhaktiyoga which is prescribed as the means for
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moksha is called by the name ‘Para-Bhakti’. ‘Samanya-Bhakti’ or love towards the Lord, which is generated on account of association with the virtuous, will be the cause of ‘Para Bhakti’. For gaining this ‘Para-Bhakti’, one has to gain the knowledge of the reality through the shastras, practise Karmayoga, Jnanayoga and gain realisation of the true nature of the jivatman through yoga. This ‘Para-Bhakti’ leads to a strong and intensive desire to realise the Lord. The aspirant then implores the Lord to show himself, as He is, one day. This is the stage of ‘Para-Bhakti’.
The next stage is called “Para-Jnanam’. This is the ‘Paripurna Sakshatkara’ or wholesome realisation of the Lord, that is granted by the Lord for a shortwhile, by his benign grace awakened by the intense desire of the aspirant.
The next and most important stage of Bhaktiyoga is ‘Parama-Bhakti’. This is infinite love for the Lord, which cannot rest without realising him always. When an aspirant has a flash of the realisation of the Supreme Paramatman, which is of infinite bliss, he cannot contain himself without gaining him eternally. He feels great affliction, just as a highly thirsty person feels, when he sees a lake. He would like to quench his thirst by attaining it. Similarly, an aspirant in the state of Parama-Bhakti, will have such a strong desire that he cannot bear himself without experiencing the Lord even for a moment. Nammalwar has expressed his anguish in the decad AUTE’ He will cry and implore for immediate realisation of the Lord piteously, that the Lord cannot turn down his prayer. This Parama-Bhakti causes an urgency or ’tvaratishaya’ in the Lord that he grants his eternal union to the aspirant and enables him to gain liberation by fulfilling his intense desire.
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This Bhaktiyoga can be practised by the three higher castes, and is not possible of being undertaken by others. This Bhaktiyoga is a direct means to the attainment of Paramatman. This yoga also, is possible only when a person surrenders unto the Lord and prays for his grace for commencement of Bhaktiyoga and also for completion of Bhaktiyoga. In the Gita, the Lord has ordained self-surrender as an ‘Anga’ or accessory to the practice of Bhaktiyoga.
For those people, who are incapable of adopting the means of Bhaktiyoga, the shastras prescribe the means of prapatti or self-surrender. Four conditions are necessary for Bhaktiyoga - 1) One should have the ability (or shakthi) for practising
Bhaktiyoga ; One should have gained necessary knowledge from the
shastras regarding the various factors; 3) One should not have the disqualification for
Bhaktiyoga, such as birth in the lowest order, etc. 4) One should have the sarvic patience for obtaining the
final result after the exhaustion of all prarabdha karmas by experience.
In the absence of any one of these conditions, he will not be qualified for Bhaktiyoga. Even among the higher three orders of the society, if one has deficiency in knowledge or ability or in both, or if one cannot bear delay in obtaining liberation, he is not qualified for Bhaktiyoga, and such a person, should realise his inability for Bhaktiyoga and should choose the path of prapatti, which is the direct means of liberation. Praparti is a path for which all people, irrespective of caste, creed or colour, are qualified. Me
Prapatti is, like Bhaktiyoga, a means for attainment of all desires. It stands in the place of ‘Para-Bhakti’ and a person who adopts this means, can also attain according to his desire, the successive stages of Para-Jnanam and others. The disqualification for Bhaktiyoga, happens to be the qualification for prapatti.
Prapatti and Bhakti are thus meant for two different kinds of aspirants; though these two paths are different, they lead to a common goal i.c., attainment of Paramatman. The idea is the fruit of these two paths is the same. As upasanas are of different kinds, as expounded in the Upanishads and the Brahmasutras, for Prapatti also, various mantras have been prescribed by the Agamas and Samhitas. The different mantras are particularly used by different Acharyas, as authorised by the different branches of Vedas, Bhagavath Shastras and Samhitas. As namaskara is of three types viz. Vachaka, Kayaka and Manasa i.e. through words, through body actions and through mind, even in prapatti, these differentiations are mentioned. When all the three are taken together, there will be a poorna-namaskara. Similarly, when all the three are united, there will be poorna-prapatti. Manasa-prapatti is of supreme importance here.
Concluding this chapter Desika says that wise people take delight in the final words of the Lord Krishna spoken to Arjuna as ‘Hounfa yfir 414 moste | 36 call सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः’ - ‘शरण्य सारथिगिरां अन्ते रमन्ते
ge:’,
Thus praparti is expounded here as a sufficient and direct means to liberation as it is a necessary accessory for other means such as Karma, Jnana and Bhakti.