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CHAPTER - XV Uttarakrityadhikara
In this section, the duties that are to be performed by a prapanna, after prapatti, are pointed out for the guidance of those who have adopted the spiritual discipline of paraptti. A prapanna is bound to continue his life as destined by his past karma, and he has to follow a way of life that is in accordance with his nature. Just like a Jivanmuktha who is engaged in certain duties of life, so long as he is embodied, a prapanna also follows a course of action, which is befitting with his knowledge and aspiration. Though he has nothing to do for the sake of gaining moksha, he should not live an erratic life, so long as he is here. He must realise that he should lead a life divested of all sins, performing all the time the duties of his station in life, that have come upon him on account of his association with the body. His behaviour should be so ordained as that is ‘swayam-prayojana’ self sufficient or has the purpose of carrying out the commands of Paramatman, to please Him alone. He should not yearn for any other gain nor should he be attached to anything other than what is in accordance with his essential nature of subservience to the Lord. He will keep himself free from transgressing the commands of the Lord, and follow a virtuous life setting an example to others
In the introductory verse of this section, Desika points out the duties to be performed after surrendering oneself to the Lord, as follows:
सन्तोषार्थं विमृशति मुहुः सद्भिर् अध्यात्मविद्यां
नित्यं ब्रूते निशमयति च स्वादु सुव्याहृतानि ।
अङ्गीकुर्वन्न् अनघ-ललितां वृत्तिम् आदेह-पातात्
दृष्टादृष्ट-स्वभर-विगमे दत्त-दृष्टिः प्रपन्नः ॥
He will again and again study and reflect over the truths of ‘adhyathma-vidya’ i.e. the great Sri Bhashya as propounded by Bhagavan Ramanuja on the three foundational texts of vedanta for the purpose of deriving joy caused by the experience of the auspicious qualities of the Paramatman i.c., santhoshartham. As he has already completed his spiritual discipline and as he may not need the knowledge of this vedanta for adopting a spiritual means, he is advised to undertake such study for ‘bhagavat kalyana-guna-anubhava’ or enjoying the auspicious qualities of the Supreme Paramatman, which itself is of supreme benefit. This study is to be undertaken along with those who are well versed in the truths expounded in Sri Bhashya and other works. Desika points out that this kind of study should be undertaken again and again so that he may be firmly established in that Supreme Paramatman. If one is not that capable as to go into the study of Sri Bhashya, he is advised to recite the nectar like hymns of the Alwars, such as Nammalwar and others. The soul stirring utterances of the God-intoxicated Alwars are more pleasing to an aspirant to a greater extent than even the compositions of Parashara and others, as they are composed in the spoken language of the masses, understandable to all. This is to be undertaken as ‘swayam-prayojana’ and these should be heard from teachers or taught to disciples.
- A prapanna should follow the course of his life which is pious and godly, so long as he is placed here in this world, and he must always think that there is no responsibility of his, either in things that are perceived or those that are not perceived (drishta or adrishta); what is perceived here is going on according to his past karma and what is unseen, is in the hands of Paramatman, who has taken over the burden of his protection. So, he need not worry for anything at all.
Having summarised the main features of the post prapatti duties like this, Desika claborates these points with a number of illustrations. A prapanna, who is a ‘kritakritya’, and who has known his ‘nishta’ or steadfastness, has in one way severed his relation with the world and in one way continuing the relationship with the world. He is here ordained to be for sometime, by the Lord, and whatever he acts should be ‘swayam-prayojana’ or for the sole purpose of pleasing the Lord, just like the loving service of the liberated which is most pleasing to them.
He will be practising here divine service, which he will be blessed with, after the fall of his body here.
All his actions should be for the pleasure of the Lord alone, and not for any gain, worldly or otherworldly.
The Alwars have given expression to the intense love for the Lord that the devotee has for the Supreme Paramatman, and they are illustrative of the behaviour or a prapanna who spends sometime in this world before attaining his eternal service in the Supreme Abode.
“I spent my time in study of scriptures and in listening ro those great texts like Sri Bhashyam and others, serving Him in a humble manner, worshipping Him day in and day out, without wasting my time”.
“Remembering the utterances of the seers that are admixed with the auspicious qualities of the Lord, I got rid of my immense sorrow, caused by sins in this world. If they do not get rid of their sins and miseries like this, how can they spend their time!”
“We must render our selfless service firmly in all states to that Supreme Paramatman alone, in all places”.
These and others such statements of the spiritual saints show how one should spend his time in this world, till he attains the eternal abode of the Supreme Paramatman.
Such a prapanna should not desire for any gain other than the grace of the Lord and blissful service to Him. When he is performing promptly the duties of his station in life i.e. varnashrama-dharma, he should not have any sense of his supremacy and excellence over others that he has been very righteous. He must have a feeling of utter humility, and he must realise that he is totally at the disposal of that Supreme Paramatman always.
‘पत्युः प्रजानाम् ऐश्वर्यं
पशूनां वा न कामये’
He must not aspire for the glory of either Prajapati or Rudra, while going through the routine disciplines related to his duties in life. He must approach people who are knowledgeable for solving the doubts he may have regarding his duties.
He should have no disregard regarding things that he does not know under the pretext of ‘kritakritya’. As knowledge and devotion are ever necessary, he should pray to the Lord to grant him devotion towards Him and knowledge regarding His nature. This prayer for Jnana and Bhakti will serve the purpose of great joy regarding the Supreme Paramatman, who is his Sheshin.
The following statements substantiate their state of life:
वर्तमानः सदा चैवं
पाचकालिक-वर्त्मना+++(??)+++ ।
स्वार्जितैः गन्धपुष्पाद्यैः
शुभैः शक्त्य्-अनुरूपतः ॥
आराधयन् हरिं भक्त्या
गमयिष्यामि वसारान् ।
“Being a follower of the path of the five-fold duties (Panchakalika-karma), I shall worship with supreme devotion that Supreme Lord with flowers, sandal and other articles of worship earned by me and according to my ability. I shall serve Him alone, and pass the days.” - A person should not beg of the Supreme Paramatman - Maha-Vishnu - anything other than devotion towards His feet and supreme knowledge of His nature. If he begs thus, he will certainly get destroyed!
तत्-पाद-भक्ति-ज्ञानाभ्यां
फलम् अन्यत् कदाचन ।
न याचेत् पुरुषो विष्णुं
याचनान् नश्यति ध्रुवम् ॥
A person who has unburdened himself of the responsibility of his protection, should practise divine service here which will be a kind of probation for the eternal service of the Lord, when he attains the Supreme Abode, after the fall of his body. Tirumalizai Alwar exults that he spent his time usefully by studying the shastras for his atma-dharana, gecting instructions from the Acharyas, offering obeisance to the Acharyas, and leading the life in a virtuous way and worshipping with supreme love the Lord of all (Thiruvandadi 63).
Nammalwar says “what I pray you, O Lord! is that you should accept me solely for your sake alone” (Thiruvoimoli 9.2.4).
Periyalwar says ’there will be no hunger for me on days that I may not dine, but they are really fasting days causing pain on which days, I do not utter always your holy names, on days on which I do not worship you with flowers reciting the vedic hymns’. (Periyalvar Thirumoli 5-1-6).
Poigai Alwar says “my mouth does not praise any one other than my Supreme Lord. My hands do not venerate any one other than the Lord. My eyes do not witness anything other than the charming beauty of the Lord Krishna. My ears do not hear any vain talk, but only the sacred names of the Lord. I do not desire for others wealth. I do not mix with the lowly. I always move with the noble and exalted. I do not consider anyone other than the Supreme Narayana as the Supreme Deity. How can any sin occur to me?” (Mudal Thiruvandadi-11).
Desika has profusely quoted from the hymns of the mystic Alwars to show the ways of post-prapatti-duties in this section. It bec…nes established from all these that a prapanna will lead a supremely devoted life that is always full of divine consciousness and devotes his period of stay here to the loving service of Paramatman.
Other post-prapatti-duties that are pointed out in this section by Desika, may be sunmarised as below:
- A prapanna should approach his preceptors and gain enlightenment as regards the truths that he has not known. He should not be indifferent or disinterested in gaining such knowledge on the pretext that he is a kritakritya. It is ordained that at any state of life, even in his last stage of life, one should seek knowledge of Paramatman and devotion towards His fect.
- A prapanna should seek the company of pious and godly people, who are well established in divine experience and devotion to Lord. The very glances of such pious people purify all sins.
- A prapanna is ordained to perform the duties of his station in life i.e. varnashrama-dharma, sincerely according to his ability.
- A prapanna should be very careful regarding his conduct in this world. Never should he think of himself as superior to others. He should be always humble in his attitude and should consider himself as lowest of the low. He should not also think of others as inferiors full of defects. He should tread his path in this world very carefully, being divested of ‘ahankara’ and ‘mamakara’ on account of his attainments. A prapanna should always remember his ‘akinchanatva’ or utter helplessness though he has gained his salvation by the grace of the Lord. He must always reflect on the following lines -
अहम् अस्म्य् अपराधानां
आलयो ऽकिञ्चनो ऽगतिः
“I am the home of all offences and I am utterly helpless. I am without any support.”
As Nammalvar says “I have not performed karmayoga and others. I have no knowledge of atman. But yet, I know nobody other than yourself for saving me. You are the only goal for me.” (Thiruvoimoli 5.7.1)
“What can I do? Who is to save me? What are you going to do with me? I know nobody other than yourself.” (Thiruvoimoli 5.8.3) . A number of such statements of the Mystic seers, make it clear that this mode of ‘akinchanya’ should be reflected upon.
When one has performed prapatti, and won the grace of the Lord, he should not brood over the past and get dejected on account of the unfitness he had from beginningless time. When the Lord has granted him refuge and when all his past sins have been divested of him by the grace of the Lord, he should not grieve over his past; but, feel solace that he has got rid of all that by the grace of the Lord and so he should engage with all ferver in loving service of the Lord. 6. A prapanna should subdue his sense organs and engage them in the loving service of the Lord. The duties of his varna and ashrama that are performed, should be done purely for pleasing the Lord and not for any other benefit. The shastras should be strictly followed, but never for attaining any other benefit. A prapanna should engage himself in the divine service of the ‘archa’ incarnation of the Lord, so long as he is stationed in this world. He should have the idea that the Lord himself is fully present in the Archa, and that the very worship of the Lord would free one from all great sins and sub-sins. When one has a vision of the Lord in archa-form all kinds of illusions and erroneous impressions through various causes get totally destroyed. The Lord says in the Gita that he would show himself to his devotees in the very same form through which he will be worshipping Him. One should with great love and affection worship the Lord in the Archa-form.
It is pointed out here by Desika that this kind of worship should be rendered with articles of worship that are earned by a righteous way (Nyayarjita).
In the end, it is pointed out that a prapanna should ever be full of gratitude towards his preceptor and towards the Supreme Paramatman, who is the general cause of everything in this universe. Desika points out that a prapanna should note what should be discarded mainly and what should be entertained mainly -
- What one should discard totally is ‘vishaya-swada’ or experience of the sense objects.
- One should discard totally ‘atmotkarsha’ or his own celebrity
- The most dangerous offence viz. offence towards knowers of Brahman, is to be totally discarded.
What one has to entertain always is as follows: The supreme benefaction done by the Acharya beginning with the ‘prathama-kataksha’ or primary look of compassion and showing the pathway of salvation. And the most important duty that is to be done is service to the Lord culminating in the loving service to the Bhagavathas such as Acharya and others. 2.
It is ordained that one should reflect on the inescable relationship of himself with the Supreme Paramatman everyday, in the supreme Mulamantra as a lover would see herself and the reflection of her lover in a cleaned mirror. The jiva who is signified by the term ‘Ma’ enjoys the vision of Paramatman signified by the letter ‘Aa’, as seen in the mirror, when that lover appears before her and the dative case of the term ‘Narayana’ implies that he is subservient only to that Supreme Narayana and not for himself. Thus, the truths expounded in this chapter, are to be reflected in the Mulamantra.