११ परिकर-विभागाधिकारः
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CHAPTER - XI
Parikara Vibhagadhikara
In the previous section, the essential nature of an aspirant, competent to adopt this means of self-surrender, was described. It was also pointed out that prapatti was a self-sufficient and adequate means for attainment of moksha. It was declared that prapatti does not require the very many accessories that are inevitable for Bhaktiyoga. Though this spiritual means does not require the accessories of Karmayoga or Jnanayoga, Astangayoga and others, it is necessarily having five accessories for becoming effective and these accessories have been prescribed in the shruties and the nature of these essentials of Prapatti are described in this section.
This means of attainment of moksha is described as ‘Shadvidha Sharanagati’. This does not mean that they are six types of ‘Sharanagati’, but it is verily one, called by different names such as ‘Nikshepa’, ‘Bharanyasa’, and Thyaga. This is characterised by the five accessories. This is to be performed once along with the five accessories as prescribed in the scriptures at the feet of the all compassionate Lord, who is the inner controller of all entities other than himself and who is waiting for an occasion to redeem erring humanity.
निक्षेपापरपर्यायो न्यासः पञ्चाङ्गसंयुतः ।
संन्यासः त्याग इत्युक्तः शरणागतिरित्यपि ॥ The accessories for entrusting the burden of one’s protection to the Lord, are as follows :
आनुकूल्यस्य संकल्पः प्रातिकूल्यस्य वर्जनम् । रक्षिष्यतीति विश्वासः गोप्तृत्ववरणंतथा ।
आत्मनिक्षेप कार्पण्ये षड्रिया शरणागतिः ॥ 1. Anukulya Sankalapa
A decision on the part of the aspirant to be agreeable to the Lord in all his actions. 2. Pratikulyasya Varjanam
Giving up totally all activities that are disagreeable to the Lord.
Real:
- Karpaтyвт
Realising one’s own utter helplessness to gain the object of his life. 4. Maha-vishvasa
Supreme faith in the Lord that he would surely save him. 5. Goptrtva - paranam
Choosing the Lord to be his protector with a prayer.
The statement ‘Shadvida Sharanagati’, found in the verse quoted from ‘Ahirbudhnya Samhita’ - (37-28,29) does not prescribe ‘Sharanagati’ of six types; but, it signifies ‘Sharanagati’, the main means characterised by its accessories, as in the statement ‘Astangayoga’, which is including the main factor ‘Samadhi’ along with the seven accessories such as Yama, Niyama, etc. Entrusting the burden of protection is the
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main factor, and the other five are accessories to that. The Lakshmi Tantra declares definitely that the five are accessories to Nyasa’ in the following verse :
निक्षेपापरपर्यायः न्यासः पञ्चाङ्ग संयुतः । संन्यासस्त्याग इत्युक्ता शरणागतिरित्यपि।
(Lakshmi Tantra 17-74) This means is called by different names such as Nikshcpa’, Nyasa’, ‘Samyak-Tyaga’ and ‘Sharanagati’ and it is qualified by the five accessories. Taking into consideration, the totality of the main factor and its accessories, it is called ‘Shadangayoga’.
These five accessories are the natural conditions that exhort the aspirant to offer himself to the Supreme Paramatman for getting protection. In the absence of any of these factors, the self-offering becomes impossible.
‘Anukulya Sankalpa’ and ‘Pratikulya Varjanam’ result out of his r123 31’ or the awareness that he is for the sake of the Paramatman alone. On account of this, he wills to serve the Lord in all possible ways and determines to do whatever is agreeable to Him and to avoid whatever displeases Him. He realises that the entire universe forms the body of the Supreme and therefore resolves to act in a way which is agreeable to all beings.
चराचराणि भूतानि सर्वाणि भगवद्पुः । अतस्तदानुकूल्यं मे कार्यमित्येव निश्चयः ॥
‘Karpanya’ - or utter helplessness that is realised by one, is an essential factor for deserving the mercy of the Lord. This is the reflection of one’s own unworthiness for saving oneself, and it may be the absence of ‘Garva’ or pride that he is capable of saving himself. This is, in fact, a sense of genuinc humility that will win him the mercy of the Lord. On account of this fact, he will not think of any means other than Paramatman for gaining his object of desire, and thus, it will be helpful for gaining ‘Ananyopayata’. This heightens the compassion of the Paramatman, who is the protector of all.
“Maha-vishvasa’ or Supreme Faith in the saving grace of the Lord, is absolutely essential for observing Prapatti. This will enable the aspirant to entrust his protection to the Lord with unshakable confidence in Him. As this is helpful at the time of performing Prapatti, it will ensure the aspirant to be free from all cares and anxieties about his protection even after the performance of Prapatti. Maha-Vishvasa or Supreme Faith is the very fundamental factor for the actualisation of Prapatti. Goptrtpa-paranam’
One should seek the Lord to become his protector in very clear terms. The Lord is the granter of all benefits that are prayed of Him, irrespective of their being agreeable to Him or disagreeable i.c. whether they are ‘Purushartha’ or ‘Apurushartha’. The Lord grants the benefits only when He is prayed. One cannot get any benefit without asking for it. The Lakshmi Tantra points out that protection would not be given when it is not sought. ‘अप्रार्थितां न गोपायेत्’ ।
‘Gorptreva-varanam’ is a submission regarding one’s intention. Muraluu 714 F r Ad ’ I
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These five accessories are most helpful at the time of performance of Prapatti. These are inseparable with the performance of Prapatti.
Along with these accessories, one has to offer actually oneself to the ‘Sarva-Sheshi’ at the time of surrender. This factor or ‘Atma Nikshepa’ is very significant and absolutely necessary because without this surrender, and entrusting the Atman to the care of the Lord, the aspirant cannot be protected. The object to be saved, should be actually handed over to His care. This is the main factor and when the atman, that is to be protected, is made over to the care of Paramatman, the universal redeemer accepts it and surely protects. Having thus entrusted to the Lord, the burden of protection of one’s self, by actually handing over to his care, the aspirant becomes freed from anxiety and fear.
Desika has given two classical instances of surrender, selected from the Ramayana, and has illustrated how in each case, all these five components are to be understood.
The first instance is the surrender of Trijata unto Mother Sita for obtaining protection from Sri Rama. Trijata urges demonesses to seek protection from Sita. She asks them not to speak harsh and cruel words to Sita. TGS Sale: :’ - This is indicative of ‘Pratikulya-varjanam’. She advise them to use kind and mild words HIGHTET As speech is the very reflection of the mind, this suggests the accessory of ‘Anukulya-sankalpa’. ‘Akinchanatva’ or utter helplessness is suggested by the statement ‘राघवाद्धि भयं धोर TEHTI 34 Perdi’ which indicates their utter helplessness. Supreme faith in Mother Sita, is suggested by the statement ‘HAN FET TERIT HEM Ta’ - which implies that even in case Sri Rama decides to punish some one, Sita would be able to make Him pleased to save the intended person. Even Anjaneya mentions that Sita alone would be capable of protecting the demonesses from Sri Rama. This is expressing Supreme Faith in Sita, A prayer for protecting them is made in the statement 3 41914 dcet’ - “may we beg of Sita to protect us”. Thus, the five accessories of Prapatti are indicated in the words of Trijata. Handing over actually the atman to be protected is suggested by the word, ‘Pranipatha’ found in the statement ‘POTUIG MET A Aer Aic45’ Thus all the accessories along with the entrusting the object to be protected, arc fully indicated in this statement. Though the demonesses were advised like this, to surrender themselves unto Sita, they did not actually surrender to Her, but they did not refuse the proposal. Sita, relying on the non-refusal alone, gave her protection to all the demonesses as ‘Haj mi faa:’
In the instance of Vibhishana’s surrender also, all these five accessories as well as the major factor of entrusting the burden of protection can be known from the statements made by Vibhishana.
Anukulya Sankalpa - or a resolution to be agreeable to Him - is noted in the statement, ’ ATH GRAT4 feci’
Restore Sita to Rama - an advice which was made to Ravana.
The statements of Vibhishana viz. त्यक्त्वा पुत्रांश्च दारांश्च’,
THIS’ indicate Pratikulya varjanam, or refraining from doing anything disagreeable to Him.
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Karpanyam or utter helplessness is suggested by the statement of Vibhishana that he has incurred the anger of the terrible Ravana, ‘Ravana of evil designs’, and ’that he has been ill-treated and insulted by Ravana’ -
Tault 719 goa:’, a arke41a:’!
Mahavishvasa or Supreme Faith is indicated in these words of Vibhishana.
‘सर्वलोकशरण्याय राघवाय महात्मने’
“I surrender unto the Great Rama, who is the one refuge of all worlds.”
Goptriva varanam or seeking protection, and Atma nivedana or actual surrender of one self to be protected, are indicated in the statement
Tea Rui Ta’
“I surrender unto Rama.”
H
Wa
This surrender is through a mediator or a ‘Purushakara’, as Vibhisahana prays to the ‘Monkey Chief - Sugriva – to take him to Sri Rama for protection, in the words ‘facua
y’ - offer me to the Lord without delay.
The protection given to Vibhishana was extended to the four followers of his also, as they were included in his surrender.
The surrender of Trijata similarly, is to be understood as inclusive of her close relatives and associates.
All these factors are to be reflected upon in the dvaya mantra, which is the mantra followed in surrender : When the supreme nature of Paramatman is reflected some doubts may arise in our minds, Desika has pointed out those doubts and answered them convincingly as follows - 1. The Lord is omniscient and omnipotent.
When the Lord is of this supreme nature, how can it be said that he is approachable by those, who have committed endless sins? He is granting the results to all people, only according to their respective karma. How can it be said that he would grant infinite benefit of liberation to those who have committed infinite
offences ? 3. He is never looking forward for any benefit from any
one. How can it be said that he would grant the Supreme benefit to one who has done very little effort ? He is not granting prayers quickly, as any other petty gods. How can it be said that he would bestow on them
without delay, the Highest Benefit ? 5. There is no one equal to Him or greater than Him, and
He is the Lord of all. Is it proper to say that he would grant the Highest Benefit to all without considering their differences ?
These five doubts about the nature and grace of the Lord, are cleared on the basis of the truths signified by the words of the dvaya mantra.Parikara Vibhagadhikara
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man
When one reflects upon the five factors viz., (1) Purushakara; (2) Sambandha (or relationship) (3) Guna (or auspicious qualities); 4) Vyapara (or functioning) and (5) Prayojana (or benefit) that are taught by the dvaya mantra, the above doubts get cleared.
Though the Lord is omnipotent, He is inseparably associated with Goddess Sri Mahalakshmi, who is the purushakara or a mediatrix. On account of the mediation of Goddess Sri, the Lord will, as in the case of the attendants in the inner apartment, excuse all offences that are obstructions to approach Him. He will not see the faults of those that surrender unto Him on account of the intervention of Sri, which He cannot turn down. So, one who surrenders unto Him, can approach Him. The mother, who is full of affection for humanity never knows punishment and she pleads on behalf of erring humanity, with the Lord and secures our protection. So, one need not feel that he cannot approach the Supreme Lord on account of one’s own transgression of divine law.
The second doubt is that the Lord awards the fruits of karma, according to their merits, and therefore, He does not grant the infinite benefit of moksha to those who have committed infinite sins that are obstructions for the attainment of the highest object of life. This apprehension is cleared in the following way :
The Lord is no doubt the dispenser of results according to one’s action good or bad; but, He will become pleased with the surrender that is made unto Him and on account of that pretext, He will grant the infinite fruit, which is naturally His right, just like one’s right to paternal property, as he is cternally related to Him as His Dasa or Attendant. OU
This relationship between the aspirant and the Lord is irrevocable and on account of this intrinsic relationship of
19 and file, the Lord becomes pleased and grants him the infinite fruit.
The third doubt is that the Lord does not expect anything from anybody, as He has attained all desires and is a ‘Paripurna’. What has He to gain by saving any one? He does not expect anything for his own sake, as other petty gods. So, why should He save anybody that seeks Him?
The answer to this doubt is as follows -
Though the Lord is not expecting anything in return, He is just like a virtuous sovereign, who is won over by even a little pretext done in favour of Him. The Lord is an ocean of infinite compassion and yet He considers even the little service rendered to Him as a great benefaction and grants their desires being grateful to them for that little service. The Lord is so noble and great that He feels that He has not responded enough to His devotee even after granting the greatest benefit of moksha.
The next doubt is that He is not granting the prayers of His devotees very soon as other little gods do. So, it is said that we do not know when He is going to condescend to our prayers. This doubt is solved as follows :
The Lord may grant at the proper time the fruits of actions offered unto Him in respect of other disciplines than self-surrender When an aspirant surrenders unto Him alone, without aspiring for any other benefit (Ananya Prayojana) and without seeking protection from any other deity (Ananya Sarana), the Lord who is known for His generosity and compassion, grants the fruit for which one has
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surrendered at such a time that the prapanna’ desires, without depending upon any other factor, other than his crue will, just as He granted protection without delay to that Kakasura and Vibhishana. Prapatti or self-surrender, is an extraordinary means that warrants immediate award. For other disciplines, such as Bhaktiyoga and others, one may have to wait till that means becomes perfect; but, for Prapatti, there will not be any delay. At whatever time the Prapanna desires, the Lord grants those desires according to the prayer of the aspirant.
The next doubt is - How can it be thought that the Lord is going to grant the desires of prapannas without any discrimination whatsoever ? The answer to this question is that the Lord has the quality of ‘Swatantra’ and others and he fulfils the desires of those that seek protection with Him, for His own benefit. When He saves one soul from samsara, it is not the gain of the soul but it is the gain of the Lord. The Lord saves those that seek His protection just for gaining those souls on His side.
Any doubt that is entertained, may be got over like this, as we see in this world. So, the means of self-surrender, is established according to shastras, as a desired means to all people. Unless one realises all these factors, he may not entertain supreme faith. The significance of these five apprehensions and answers can be known properly only when a virtuous preceptor blesses with his instructions to the disciple. In the ultimate analysis, it becomes established that the benign grace of the Acharya or Preceptor, will infuse confidence and faith in the saving grace of the Lord.
Though prapatri is a valid means for attaining the benefits that are very difficult to attain and though by Dec
performing once, one can attain that benefit without wasting energy, time or wealth, though one can attain one’s object of desire at the particular time he desires, it is absolutely necessary that one has to gain Mahavishvasa, which is not easy to get. So this means, though appears to be very casy, is not all that easy. All these factors are to be reflected in the dvaya-mantra. The term that signifies ‘Purushakara’ in the poorva-khanda enables one to gain supreme faith. The helplessness on the part of the aspirant as well as the nature of this means, are to be known in the verb ‘Prapadye’. The preposition ‘Pra’ and the verb ‘Prapadye’, combined with the word ‘Sharana’ and the usage of the first person of the verb, signify the essential nature of this means.
अहमस्म्यपराधानां आलयः अकिञ्चनोऽगतिः । त्वमेवोपायभूतो मे भवेति प्रार्थनामतिः ॥ शरणागतिरित्युक्ता सा देवेऽस्मिन् प्रयुज्यताम् ॥
“I am an abode of all transgressions or offences. I have nothing in my possession. I have no means. You alone should be my means. This kind of knowledge, ensuing in a prayer, is ‘Sharanagati’.
For a person, who is incapable of following any other means, the Lord stands in the position of a protector, as generally known from all shastras. Not only that, He will be placed in the place of any other means and He will be the ‘upaya’ or means of attaining Him. The intention of this statement is that one should have a firm understanding that the Lord himself is his ‘Upaya’ and as ‘Upayatva’ is common to both chetana and achetana and therefore, the Lord whom he evokes like this as his upaya, implies choosing Him as a protector. The firm understanding that he is the upaya is
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literally known whercas ‘Goptrtva-varana’ or praying Him to be a protector is implied by sense.
In the conclusion of this chapter, Desika summarises the significance of these accessories, as follows: 1. This means of Prapatti is having five accessories and
when taken with the main factor, there will be six
factors. 2. This is to be performed only once as prescribed by the
Bhagavat Shastras. 3. The two viz. Anukulya Sankalpa and Pratikulya varjana,
save one from all dangers of transgression of the divine
command and desire for worldly things. 4. Karpanya significs that there is no other support or
means.
The Maha-vishvasa establishes firmly steadfastness
regarding the means chosen. 6. Goptrtva varanam expresses the desire to be saved by
Him.
In this way, the firm understanding of being totally subservient to the Lord is firmly established.
With all these accessories, one is obliged to offer his self to be protected by the Lord.