१० प्रपत्ति-योग्याधिकारः
Prapatti Yogyadhikara
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CHAPTER - X
Prapatti Yogyadhikara
In this chapter, the eligibility of an aspirant for performing prapatti is described. This section along with the succeeding two sections, forms one unit. In the twelfth section, the mode of performance of prapatti, along with the accessories, is outlined. The earlier chapters from I to ll are expounding the prerequisites that are to be known for self-surrender to be actuated. In this section, it is established that an aspirant who is incapable of practising Bhaktiyoga and who has no other means of salvation open to him, is qualified for prapatui. Even one, who is qualified for Bhaktiyoga, but incapable of bearing delay in attainment, is qualified for prapatti.
A spiritual aspirant should have ‘Arthitva’ or keen sense of wanting along with three necessary requirements viz. (1) sound understanding of the essence of the shastras; (2) capacity to practise those teachings and (3) the qualifications of possessing the prescribed qualities and birth in the higher three varnas. All these combined with the strong feeling of aspiration or desire for being liberated, make one qualified for undertaking spiritual discipline. This is the general requirement for undertaking the spiritual discipline. This discipline is of two kinds viz. ‘astangayoga’ or bhaktiyoga and ‘Shadangayoga’ or Prapatti. For the Bhaktiyogin, he has to fulfil three conditions (1) a perfect understanding of the shastra that prescribes the means to be adopted; (2) capacity to practise that and (3) qualification of birth in the higher three varnas. These three make him entitled to Bhaktiyoga. Whereas, regarding Prapatti, one should have a gencral understanding of (1) the means prescribed in the shastra; (2) ability to perform self-surrender and (3) inability in following any other means.
The scriptures declare that the Lord is possible of being attained by prapatti. This path of spiritual discipline is applicable universally to all just as the cardinal virtues viz. satya and dharma are applicable to all people, irrespective of any difference in caste and others. As these virtues are ‘sarvadhikara’ or related to all people, prapatti also is prescribed in respect of all people irrespective of any difference whatsoever. ‘Haramu yec’, gå RUTHE YE, and other such vedic statements as well as the statements of smrithis establish that Prapatti or self-surrender, is a spiritual means of obtaining liberation, which applies to all castes and
creeds.
A person who wants to adopt ‘Nyasa Vidya’ for attaining the object of his desire, being incapable of following other means, or having no interest in following other means, should necessarily know the particulars for his competency. For that, two things are necessarily required: (1) Aspiration for obtaining the particular fruit or phala and (2) Capacity to practise the same. Ability is to be known in respect of three factors viz. a thorough knowledge of the shastra; ability to follow those rules and eligibility on account of qualities and birth.
When a person has got ‘Arthitva’ or desire to gain liberation and when he adopts the means of prapatti for gaining liberation directly, he must have the knowledge of the inescapable relationship between himself and the Paramatman, as known from the shastra, even as BhaktiyogiPrapatti Yogyadhikara
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knows. His utter helplessness or ‘Akinchanarva’ is to be particularly realised. He must be aware of his inability to undertake any other means such as karmayoga, jnanayoga and bhaktiyoga. Another particular qualification of a prapanna is ‘Ananya-gatitva’ i.e. he must be averse to objects of attainment other than the Supreme Paramatman. He should consider Paramatman alone as the sole protector and none other than Him. Such an aspirant will not sçek the help of anyone other than Paramatman, nor does he seck to gain any object other than Paramatman. This is described as ‘Ananyopaya’ and ‘Ananyaprayojana’. It is said in the smrithi as follows :
ब्रह्माणं शितिकण्ठं च याश्चान्या देवताः स्मृताः । प्रतिबुद्धा न सेवन्ते यस्मात् परिमितं फलम् ॥
“Those who aspire for moksha, do not worship the four-faced Brahma or Rudra or any other god, and take refuge with them from whom only little benefit is gained.”
When a person has not an intense desire for getting liberated, but has interest in the continuation of the body and other things, and performs self-surrender for gaining liberation, the fact of his getting moksha will be delayed so long as his thirst for worldly things does not subside. Not bearing with delay in gaining the ultimate object of life i.e. liberation from samsara, is one of the important aspects of ‘Ananyagatitva’. Such an aspirant will have an unshakable determination that he is solely subservient to Paramatman alone. The ancient masters and the Alwars have given cxpression to this kind of ‘Ananyagatitval very significantly Being discarded by his own father, the gods and the great sages, that Kakasura having gone through the three worlds, came down to Rama and surrendered himself at the feet of Sri Rama.
स पित्रा च परित्यक्तः सुरैश्च समहर्षिभिः । त्रीन् लोकान् संपरिक्रम्य तमेव शरणं गतः ॥
‘364444TYTI 34144: 3147: 34fa:’ says the great sage Yamunacharya.
‘अनागतानन्तकालसमीक्षयापि अदृष्टसन्तारोपायः’, तत्प्राप्तये तत्पादाम्बुजद्वयप्रपत्तेः अन्यत् न मे कल्पकोटिसहस्रेणापि साधनमस्तीति 4-:" says Ramanuja in Vaikuntha Gadya. This much is the eligibility for one to surrender unto the Lord. This means is open to all without any distinction of caste, creed, colour or sex or any other thing.
Desika describes in the concluding verse of this chapter, that there will be fifteen kinds of aspirarits for performing prapatti by virtue of having one, two, three or four of the conditions such as - 1. inability to practise Bhaktiyoga 2. not having perfect knowledge of the scriptures 3. being disqualified by birth 4. not bearing any delay in attainment of godhead.
Those who are qualified for Bhaktiyoga may also adopt self-surrender, if they yearn to attain the highest without any delay. This is a means which is open to all types of aspirants. Such is the glory of this means.