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CHAPTER - XVII
Shastriya Niyamanadhikara
It was said in the previous section that a Prapanna would abide by the Shastras that ordain certain duties. But, a number of doubts arise in this behalf. The Prapanna is not required to do the (duties of the) nitya and naimitthika karmas as an accessory to Bhakti-Yoga or Praptti, as he has performed what ought to be done and is similar to a Mukta. He does not need the direction of the Shastras, as he is required to do ‘svayam-prayojana-kainkarya’, loving service to the Lord and the devotees of the Lord, as svayam prayojana. Statements like ’enceint: gai hach’, ‘risa Picshig’ declare that a Prapanna has no duties to perform. The Sruti and the Smrithi are certainly binding on those who are not Prapannas. ‘31644: geta a’ ‘Farby a 18441647:’ and other such authorities support this view. The great Bhashyakara also has not mentioned the performance of the pancha-maha-yajnas and others as post-prapatti duties amongst the others such as the study and propagation of Sri Bhashya and others. All these doubts are dispelled in this scction.
The Introductory verse sums up the subject matter of this section.
मुकुन्दे निक्षिप्य स्वभरमनघो मुक्तवदसौ स्वतन्त्राज्ञासिद्धां स्वयमविदितस्वामिहृदयः । परित्यागे सद्यस्स्वपरविविधानर्थजननात्
अलंघ्यां आमोक्षादनुसरति शास्त्रीय सरणिम् ॥ “Having placed the burden of his protection on the Lord Mukunda he is just like a liberated one. He cannot know directly the intention of the Lord as he is yet embodied. In abandoning the path of the shastras, that is of the form of the commandment of the Supreme Lord he will be causing many hazards to himself as well as others and so he will obey the dictates of the shastras till he is liberated.”
This Prapannadhikari who is associated with a body commenced on account of his prarabdha karmas and belonging to a particular varna and asrama, subjected to the performance of the respective duties, is verily like a liberated one, though contacting that body. Having entrusted the burden of his protection to the Lord, he is similar to a liberated one. He is to devote himself to the service of the Lord. As he is yet with the body, he cannot know the will of the Lord directly, and so has to know his intention only from the shastras. If he gives up the duties of his station in life, he will be causing 3778 to himself and others.
The untoward that happens to him, will be of the form of punishments meted out by the Lord, as pointed out in
3-ETHER’, 1091 492’ etc. Others follow his behaviour and he will be causing great disturbance that way. So, a prapanna who continues here with the body with which he is associated, follows as long as he is in this world, the command of the shastras. He will be deprived of the love of the Lord, if he transgresses his command.
एवं विलंघयन् मो मर्यादा वेदनिर्मिताम् । प्रियोऽपि न प्रियोऽसौ मे मदाज्ञाव्यतिवर्तनात् ॥’
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“A man who transgresses the command of the shastra though dear to me will not become dear on account of going against the shastra”.
Though he is a Kritakritya, though he is pure and sinless, though he is steadfast in his essential nature bereft of the limitations of varna and asrama, yet he is in contact with a body characterised by varna and asrama, and so he is obliged to abide by the canons of the shastra.
For a person, who is in this world, contacting prakriti which blindfolds one’s understanding, the shastra alone is a beacon light, which shows the right path to be tread by him, and so he is to be necessarily guided by the shastra. Where cver an option is given by the shastra, he can choose a path according to his intention,
Sri Desika quotes an episode here. At the time of Sri Bhashyakar’s departure from the body, the disciples were very much dejected and thought of following their preceptor by giving up their bodies. Seeing this, Sri Ramanuja said that those who ventured to give up their lives on his account, would not have any relationship with him and swore on the sacred feet of Sri Yamuna. When they said what they could do here in this world, Ramanuja, is said to have advised them thus:
When a person has surrendered himself and the burden of his protection unto the Lord, he should realise that he has nothing to do in respect of his Arma-Yathra’, as that depends upon the Lord. If he thinks, he has also something to do in that respect, the surrender of himself becomes a myth and unreal. His day to day life, so long as he is here, is regulated by his past-karmas and he has nothing to worry about that. If he worries, he will be a nastika or a disbeliever of the shastras. Thus, though he has severed his responsibility with the means of attainment of Godhead, he has to engage himself with acts of divine service which is the ultimate object of his attainment.
Sri Ramanuja has outlined the five-fold kainkarya that he can do here, so long as he is placed in this world, as follows: 1. To study and propagate Sri Bhashyam. 2. If he is unable to do so, he may study the soul-stirring
hymns of the Alwars, who were immersed in intense divine experience and propagate them. If one cannot do that also, he may serve the Lord, who is ever showing himself in the Holy places by raising flower gardens for worship of the Lord or lighting lamps, or offering articles of worship and such divine
services. 4. If one cannot do this also, he may recite always the
‘Dvaya-mantra’ reflecting upon its meanings. 5. Even if this also is not possible, he may take shelter
under the benign grace of a Sreevaishnava, having deep devotion towards him,
If one is capable, one is urged to follow all these modes of divine service and spend one’s time here with constant awareness of the Supreme Paramatman. Such a person, will be gratified on account of the supreme joy and satisfaction he derives from these noble services,
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A Prapanna has to behave carefully in this world, as related to three classes of people with whom he comes into contact. They are people who are Anukula’ (favourable); ‘Pratikula’ (unfavourable) or ‘Udasina’ (neutral) who are neither favourable or unfavourable. The favourable are those who arc Srivaishnavas that are ardent devotecs of the Lord. The haters of God, are, thc unfavourable ones. Those who are neither, are neutrals. One must feel enjoyed in the company of favourable ones as one rejoices to have fragrant flowers, sandalpaste and the cool moonlight. One should fear to be in the company of the unfavourablc ones, as one fears a serpent and other poisonous creatures. Those who are neither of these, should be counted as a piece of straw. It is to be known that bchaving otherwise with these people, is only on counts of artha’ and ‘kama’. The Lord will be displeased if the devotees of the Lord are humiliated and the haters of the Lord are venerated. The intention of the Lord is that one should not even on counts of ‘artha’ and ‘kama’ treat them otherwise than they are worthy.
Association with the ungodly people and non-believers will adversely affect the devotces of the Lord. So, one should never choose their company. This code of behaviour can be known only from the shastras and the different modes of service unto the Lord and the devotces of the Lord, should be performed only according to the shastras. That which is not in accordance with the shastra is declared to be ‘asura’ and so one should follow the commands of the shastra, which are verily the commands of the Lord.
अविप्लवाय धर्माणां पालनाय कुलस्य च । संग्रहाय च लोकस्य मर्यादा स्थापनाय च ॥ ferg 49 faite dacaa FUT: मनीषी वैदिकाचारं मनसपि न लवयेत् ॥
A wiseman should never transgress the code of conduct prescribed by the shastras, even mentally, for the following reasons: 1. The codes of conduct should not get destroyed. 2. He should protect the prestige of his ‘kula’ or family. 3. He must give a proper lead to the people of the world. 4. He should establish a righteous order. 5. He must please the Lord Vishnu.
If there is any transgression, it displeases the Lord and if he does not pray for forgiveness, he will be subjected to some punishment or other, before he departs from the body. There cannot be a greater punishment to a devotee, a satvika, than losing the affection and love of the Lord. This kind of ‘आज्ञातिलंघन’ is an obstruction to the natural flow of love of the Lord and this is to be reflected in ‘Namah’ and ‘Ma-shuchah’ of the three mantras. This kind of compliance with the shastras will avert the obstructions for attainment of purushartha and wins the grace of the Lord.
आज्ञानुज्ञाविभागेन द्विधा शास्त्रीयपद्धतिः । निग्रहानुदयायाद्या परा तत्तत्फलामये ॥ अनुज्ञया प्रवृत्तेऽपि क्रमकोपादि संभवे ।
आज्ञातिक्रमदोषस्स्यात् नियमोऽतो दुरत्ययः ॥
The code of the shastras is two-fold viz. (1) those that are commanded and (2) those that are permitted. The
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compliance of the former will avoid the wrath of the Lord. The latter is followed for obtaining the respective benefits. Even when one is engaging in the latter, he has to follow the code prescribed by the Shastra. If not followed, he will be displeasing the Lord. It is not obligatory for all to undertake the permitted karmas. One will not get those benefits, if they are not done. But, the commanded duties are to be performed to avoid the displeasure of the Lord, though they are not meant for obtaining some benefits.
So, it is ordained here that a Prapanna has to abide by the rules of the Shastra, so long as he is stationed in this world.