Siddhopaya Shodhanadhikara
Desika has expounded the doctrine of Prapatti in the twenty-two sections that we have already covered. In the succeeding four chapters, the doctrine is consolidated and established firmly by clearing the doubts and misapprehensions that may arise about this means of salvation. This portion is called ‘Sthirikarana Bhaga’. Here, there are four sections. In the first section, known as, ‘Siddhopaya Shodhana’, or clearing doubts regarding the ever realised means or “Siddhopaya’, which happens to be Supreme Paramatman’ himself, the doubts that may arise about the ‘Siddhopaya’ are cleared.
The section ‘Sadhyopaya Shodhanadhikara’, clears the doubts that may arise about the means of Prapatti. In the succeeding two chapters, the doubts that arise regarding the conduct and behaviour of a prapanna and the glory of a prapanna are cleared.
In the introductory verse, Desika expounds the essential nature of the ‘Siddhopaya, the Supreme Paramatman, as follows :
युगपदखिलं प्रत्यक्षेणं स्वतस्सततं विदन् निरवधिदयादिव्योदन्वान् अशक्यविवर्जितः । जलधिसुतया सार्धं देवो जगत्परिपालयन् परमपुरुषस्सिद्धोपायः प्रतीष्टभरस्सताम् ॥ 1.
The
The Supreme Paramatman, who by his own nature knows everything directly, and always witnesses all entities directly is an ocean of infinite compassion, and is capable of accomplishing all things that he wills. He together with Goddess Mahalakshmi is the protector of this universe and the redeemer of humanity. He is the self-realised means of protection, and He takes upon himself the burden of protection of those aspirants who entrust Him with that burden of protection. In this verse, the essentials of the siddhopaya, have been expounded.
In the previous portions, the following factors were described in order :
The individual self who is migrating from beginningless time in this world, would reform himself and realise the most essential object of attainment, on account of the grace of the Lord, which was waiting for an opportunity to operate. He would realise the essential relationship of Sharira Shariri Bhava between himself and the Paramatman and he would also be getting an essential knowledge of the Supreme Reality, the goal and the means of salvation. He would transform himself into a mumukshu or an
aspirant of liberation from samsara. 4. He would adopt and perform the means of spiritual
realisation in accordance with his competence. He would become a Kritakritya or one who has done what ought to be done. He would engage himself in loving service to the Lord, following the dictates of the Shastras, and avoiding all
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kinds of ‘aparadha’ or offences so long as he would remain in this world. After the fall of the body, he would move through the archiradi path and attain the Supreme Abode of Paramatman, and would enjoy the bliss of eternal communion with the Paramatman.
Paramatman happens to be the ‘siddhopaya’ or means already realised and Prapatti happens to be the ‘sadhyopaya’.
Of all these truths, some doubts that may arise about the Siddhopaya, are to be cleared, and there are three prime factors, on account of which all these doubts can be totally cleared. They are – 1. the assurance given by Goddess Mahalakshmi (in
answer to the prayer of Bhagavan Ramanuja) in
Saranagati-Gadya as ‘319 adeta Ho Heredia 2. the compassion of the great Acharyas and 3. the Satsampradaya-siddhi - the attainment of the
instruction into the true knowledge of tatva, hita and purusharta, as caught by the preceptors, who are supremely ‘satvik’ in nature, and who are not after fame, wealth or worship (ख्यातिलाभपूजा निरपेक्षः) and who teach out of great compassion, the truths as received from the line of their preceptors, beginning with the Supreme Paramatman.
This kind of handing over of the knowledge from generation to generation through the medium of preceptors and disciples, ensures that the knowledge gained is authentic and valid. For those people, who are not enlightened upon the supreme truths, but who have faith, this “upadesha’ is most important. For more intelligent ones, it is necessary to listen to the expositions of preceptors for gaining perfect knowledge and also for cnlightening those who have not precise knowledge, and are confused.
So, it amounts to saying this - To get rid of all doubts, one has to study the Shastras under compassionate preceptors and determine the truths supported by valid reasons.
For people, who have not listened thus to the Shastras, a number of doubts arise in various forms. Some think of depriving the glory of the Lord, and some say that there is no Ishvara at all. Some say that some one other than Paramatman as ‘Sarveshvara’ and point out that the Sarveshvara is the vibhuti of God. Some go to the extent of denying Ishvara totally.
It is natural that such doubts arise in the minds of even very faithful devotees and the Sadacharyas clear such doubts. It is mentioned -
एकं यदि भवेच्छास्त्रं ज्ञानं निस्संशयं भवेत् । बहुत्वादिह शास्त्राणां ज्ञानतत्त्वं सुदुर्लभम् ॥
If there were only one type of Shastra, wisdom would arise without any doubt. As the Shastras are very many and different from one another rcal knowledge is very difficult to gain.
निस्संशयेषु सर्वेषु नित्यं वसति वै हरिः ।
ससंशयान् हेतुबलान् नाध्यावसति माधवः ॥
The Supreme Lord dwells in all people who are free from doubts (and have supreme faith in the truths taught).
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The Supreme Madhava deserts those people who always doubt and who argue with reasons.
It is established that doubts do arise in the minds of people desirous of evolving higher and higher, and that there are many obstacles on the path of perfection. Such doubts become cleared on account of the instructions of noble preceptors.
श्रूयते किल गोविन्दे भक्तिमुद्वहतां नृणाम् । संसारन्यूनता भीताः त्रिदशाः परिपन्थिनः ॥
It is heard that the gods are opponents to those people who carry devotion towards Lord Govinda, as they are afraid of the decrease in samsara. There are a hundred obstacles for truth, a thousand for penance; but, devotion of people towards Govinda is obstructed by ten thousand obstacles.
Desika describes all these before discussing the several doubts and clearing them to point out that it is natural to entertain doubts regarding the nature of the siddhopaya or Paramatman, who is already realised.
The doubts that arise in respect of the siddhopaya or ever realised means, are of three kinds : I. As connected with his qualities of supreme
independence and infinite compassion II. As regards the inseparable relationship of the Shesha
and Sheshi, that exists between Jivatman and
Paramatman, III. In respect of the inseparable association of Goddess Sri
with Him. I. Among these doubts, the doubt regarding his qualities
of ‘Swatantrya’ and ‘Karunya’, is expounded as follows : Nammalwar has questioned the Lord thus -
“You have made me an object today, and you have inhabited my mind; but, on account of what reason, did you bind me to samsara and kept me to be far from you !”
When the Alwar questioned like this, the Lord kept quiet, without giving a definite answer. He simply described the glory of a mumukshu going through ‘archiradi’. Docs this not signify that binding one to samsara, and releasing him from bondage happen strictly according to his own independent will and nature : He is free to bless one with compassion and if He himself protects one, that soul can attain Him. So, where is the need for one to perform any spiritual discipline ?
He may protect or not protect, according to his will; where is any room at all for a chetana to practise some mokshopaya or other?
The above doubt is answered as follows :
Though the Supreme Paramatman is all independent, He causes the chetana to practise some pretext or other, and depending upon that pretext, He protects that chetana for guarding himself from the defects of partiality and cruelty. The ‘Sutrakara’ points out that the Supreme Paramatman has no partiality or cruelty, as his actions are all. related to the respective karmas of those chetanas (2-1-34). Even Nammalwar has shown this truth, in his hymns as follows:
“I uttered the name of the Mount Tirumalirumsholai and on that protext, the Supreme Paramatman came and entered fully into my mind.”
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If it is asked why that Supreme Paramatman did not cause the Alwar even earlier to do this pretext, and why did He let him down earlier, it is answered that, when the beginningless stream of karma attains the stage of fruition, such a will of the Lord will arise; because, He is a dispenser of fruits according to one’s own karma, and if otherwise, the fault of partiality happens to Him. One has to understand from the particular effect at a particular time, that such an occasion did not occur earlier From the ‘karya’, one has to infer the ‘karana’. If it is not agreed like this, it becomes difficult to answer why a person has an aspiration for moksha at a particular time, but which was not earlier. This question cannot be answered unless it is accepted that it is according to the will of the Lord, who was pleased with some pretext or other.
If it is asked how the question raised by Nammalwar about “accepting him at a particular time, and letting him go far from Him before”, can be answered, the answer is as follows :
There is no prime cause other than Supreme Independence and Compassion of the Lord for making one turn towards God, and making one averse to God. If there is any other reason than these, you may please tell me - asks Nammalwar. As Ishvara kept silent, it is made known to the world that ‘svatantrya’ and ‘Krupa’ of the Lord are the prime factors for both. The prime cause for making chetana an instrument of his ’lila’ is the ‘svatantrya’ of the Lord. The accessory cause for this, is the transgression of the command of the Supreme Paramatman from beginningless time. That means that the Lord is subjecting one to samsara on account of his supreme independence, and in this act, He is doing so on account of the transgression of his command by the chetana. Likewise, His natural compassion is the prime cause of relcasing one from the bondage of samsara. The ‘sahakari’ karana or the accessory cause for removing the wrath of the Lord, happens to be the ‘vashikarana-visesha’ or the particular acts of surrender or upasana that happens to one, on account of his ‘sukrutha visesha’ that pleases the Lord. The idea is that the Lord releases one from bondage on account of His compassion, when one observes the pretext of an upasana or self-surrender. He can act only when there is an occasion, and self-surrender or upasana happens to be that occasion. Similarly, His supreme independence is the cause of binding one to samsara. But, he binds one who has transgressed his command, and not anyone according to his own whim and fancy. By thus explaining the essential nature of the Supreme Paramatman viz. supreme independence and infinite compassion, the fact of being non-partial and ever merciful, the regulation regarding bondage and release, all these become harmonised. The gist of all this is that one should utterly depend upon the compassion of the all independent Supreme Paramatman.
The svatantrya of a merciless person is harmful. Similarly, the compassion of a powerless person is of no help to others and a source of discomfort for him also. The ‘karunya’ of a ‘svatantra’ will fulful His ‘sankalpa’ and so, pleases Him most. It will be the cause of ‘ishta-prapti’ and ‘anista-nivritti’ to all those that take resort in Him. The Lord is a satya-sankalpa and so the mercy of the all-powerful Lord, gives Him delight and will be for the redemption of those who take refuge in Him. The prime qualities of the Lord arc jnanam, sakti and karunya. Of these, jnana and sakti are common for both ’nigraha’ and ‘anugraha’ but ‘karunya’
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is uniquely responsible for ‘anugraha’ alone.
The infinite compassion of the Lord is the prime cause for (1) the nature and existence of all the three kinds of chetanas and achetanas; (2) the creation of the world; (3) the promulgation of the Shastras; (4) the enlightenment of the knowledge relating to tattva, hita and purushartha; (5) the origination of an aspiration for liberation; (6) redeeming the erring humanity that seek refuge in Him; (7) functioning in the place of an upaya for one who is an ‘akinchana’; (8) ignoring and excusing infinite faults of the chetanas that take refuge with Him on account of the mere ‘vyaja’ or pretext of bhakti and prapatti; (9) granting His infinite bliss of communion after terminating once for all their migration from birth to birth; (10) causing repentence in the minds of the prapannas for the faults committed intentionally and making them observe some expiation according to their competence (11) purifying such hardliners that do not repent by inflicting light punishments and leading them to His eternal abode. For all these, the compassion of the Lord is the prime cause.
The Lord of this nature viz. ‘krupavishista’ is the ‘siddhopaya’ or ever realised means. An aspirant after moksha, is enjoined to seek refuge with Him. This is something which ought to be done for being saved. Though Ishvara is most supreme and He may do whatever He likes, He is full of compassion and one should appeal to His compassion to get over his nigrahas. If His wrath is removed, His natural compassion flows spontaneously. So, the means of shakti and prapatti are ‘sadhyopayas’ that are pretexts to awaken His mercy. So, these upayas are to be practised as ordained. II. Doubts that arise in respect of the inherent relationship
between Paramatman and the chetanas are cleared as follows:
The Ishvara is the ‘sheshin’ and we are the ‘sheshabhutas’. We are just like infants and He is entitled to protect us just like a mother protects the infants. When our relationship is like this, does it befit our essential nature to cry bitterly or to perform ‘atma-samarpanam’ - self-surrender for protection, just like giving wages for the breast-milk of the mother, or to desire that He should save us, and to have supreme faith in Him Should we not simply keep quiet being aware of this relationship?
Vedanta Desika points out that by such doubts, the objecters are trying to efface the accessories of the ‘sadhyopaya’ viz. prapatti, through the ‘siddhopaya’. It is pointed out that great sages and Bhagavan Ramanuja and other great masters have surrendered unto the Paramatman with supreme faith, and prayer to be protected, and that they have also taught others that one should surrender at the feet of the Lord, and they have also shown scriptural authorities for the same. It is stoutly stated that though the relationship of ‘sheshitva’ is eternal, in respect of those who are under the domination of karma, the Lord would not protect one without one’s performance of some ‘sadhyopaya’. As all these are ordained by the shastra, one has to abide by this. If we do not give heed to the shastra, even the relationship of ‘shesha-sheshi’ will not be established. So, it is to be understood that the fact that the Lord is entitled to protect one on account of the relationship with the jiva, and that the jivatman being a ‘shesha-bhuta’ is not capable of protecting himself, is merely pointing out the
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appropriateness, as observed in the world. But, by this alone, it is not to be taken that He would be a ’nirapeksha-karana.’ If it is taken like that, it results in the eventuality of all people being eternally liberated. If it is stated that the Lord can do so on account of his svatantrya, then the Lord will be subjected to the defects of partiality and cruelty.
If these truths are to be established only on the basis of reasons, then they would desire for only ‘sambandha jnanam’. It cannot be said that ‘rakshapeksha’ is not necessary. Non-sentient objects, animals, birds and infants are, as bereft of desire for being protected, without the knowledge of ‘sambandha’ or relationship. We are seeing that they are being protected. If it is said, though we are seeing like this, that sambandha-jnana is essential as ordained by the shastra, then the particular kind of jnana of the form of ‘anushtana also should be accepted.
If it is argued that when the Lord rushes to protect one, one should not ward him away, and the Lord’s protection will be actualised, and this kind of ‘anivarana’ is only what is wanted, we say, it is not so; because, the Lord may grant moksha to a chetana, when he is not capable of warding Him away, such as in the state of ‘sushupti’ and others. It cannot be further said that if one does not prevent Him from rendering protection, when he is capable of doing so, is only what is wanted, that is also countered by the instance of protection given to non-sentient objects and reluctant animals, children and others. The following verse is quoted as an authority for non-performance of any means of protection :
ये नाथवन्तो हि भवन्ति लोके ते नात्मकार्याणि समारभन्ते ।
236
Essence of Srimad Rahasyattaya Saram
तेषां हि कार्येषु भवन्ति नाथाः
शैब्यादयो राम यथा ययातः ॥
The meaning of this verse is that those people who have a master, do not make any effort to save themselves. Those masters themselves will look after them.
Desika points out that the term ’natha’ used here signifies both prayer for protection and ‘atma-nikshepa’. The idea is when one has entrusted the responsibility of one’s protection to the master, he will not engage himself in any kind of self-help. The term ’nachavantah’ signifies so much meaning, and otherwise it will become untenable to apply what all is said in ’loka-nceti’ to moksha-shastra.
यदर्थस्तु कृतो न्यासः तदर्थं न पुनः किया । पूर्वमप्यपराधीनप्रवृत्तौ अस्य नान्वयः ॥
The meaning of this verse is, a person, who has totally surrendered the burden of his protection to the Lord, is not entitled to function in his protection. Even in the earlier stage, what he did in entrusting the burden of his protection, was not solely on account of himself but was caused by the all merciful Lord on account of some casual good done by him knowingly or unknowingly. Thus, Desika has pointed out that when the Lord, the all protector, protects one, he causes him to undertake some means as a pretext, and saves him from samsara. This infinite grace of the Lord that spontaneously flows, depends upon the desire of the aspirant, just as the suickling of an infant for the breast-milk of the mother.
So, it is concluded by Desika chat some kind of spiritual
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discipline or other is absolutely necessary for awakening the grace of the Lord. III. Doubts that arise in connection with the inherent
relationship of Goddess Sri with the Supreme Paramatman, Sriman Narayana, are dispelled further.
The Supreme Lord who has taken upon himself the responsibility of saving erring humanity, is declared to be such a protector along with Goddess Sri –
लक्ष्म्या सह हृषीकेशः देव्या कारुण्यरूपया । रक्षकः सर्वसिद्धान्ते वेदान्तेषु च गीयते ॥
The Supreme Lord is declared as a protector, along with Goddess Lakshmi, who is an incarnation of compassion, according to all doctrines and vedanta. Here, the dvaya mantra also has the term ‘Srimath’ both in the ‘poorva’ and ‘uttara’ khanda. Some masters are of the opinion that the word ‘Srimath’ in the ‘poorva’ khanda, is an ‘upa-lakshana’ or indication, and the same term in the ‘uttara’ khanda is a ‘visheshana’ or an inseparable attribute. Thus, the same term ‘Srimath’ is explained differently in the two contexts.
Desika points out that it is not tenable to give different implications for the same term that qualifies the term Narayana’.
If it is pointed out that considering ‘Sri’ also along ‘Narayana’, leads to the eventuality of ‘upaya-dvitva’ and is opposed to the concept of ‘ananyopayatva’ of the Lord, it is stated by Desika, that on the grounds of the same reason ‘Sri’ should also be considered as an ‘upalakshana’ alone, cven in the ‘uttara’ khanda, lest ananyaprapyatva’ is not harmed. If it is conceded that ‘Sri’ may be only an ‘upa-lakshana’ in both places, then it results in the eventuality of the auspicious qualities, auspicious divine form of the Lord, and the divine functions, all becoming ‘upa-lakshanas’. If it is further argued that the qualities, divinc form and actions are ‘visheshanas’, as they are helpful, it has to be known that, in the same way, as it is helpful, the relationship with ‘Sri’ is also to be taken as ‘visheshana’. All these can be ascertained by the means of valid knowledge and the unbroken tradition or ‘sampradaya’. The Alwars have said that Goddess Lakshmi dispels all sins, and they pray for the grace of the Lord and the grace of Goddess Mahalakshuni. The Ramayana points out that Mother Sita is capable of giving protection. The great masters of yore have described the greatness and glory of Goddess ‘Sri’ as ‘संसारार्णवतारिणी’, ‘आत्मविद्या च देवीत्वं विमुक्तिफलदायिनी,’ ‘यामालंब्य सुखेनेमां दस्तरं हि गुणोदधिं’ । निस्तरन्त्यचिरेणैव व्यक्तध्यान परायणाः ॥
It can be known from all these references that the term ‘Srimath’ is the ‘visheshana’ of the Supreme Paramatman just as the auspicious divine form and auspicious qualities are ‘visheshanas’.
Desika summarises all these thoughts in the following verses :
भरस्वीकाररहितं रक्षासंकल्पवर्जितम् । गुणादिकमिहेष्टं हि शरण्यस्य विशेषणम् ॥ ऐकरस्यजुषोश्शेषिदम्पत्योस्सर्वकर्मसु । विशेषणविशेष्यत्वं श्रुतं कस्मान्न रोचते ॥ प्रतर्दनादि विद्यासु वेद्येऽपि परमात्मनि । अचेतनवविच्छामः चेतनं च विशेषणम् ।
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इत्थं प्रपत्तिविद्यायां तत्तन्मन्त्रानुसारतः ।. विभुः पत्न्या गुणाद्यैश्च विशिष्टो विषयोऽत्र नः।
The auspicious qualities like supremacy, compassion and others as well as his Divine form, that are bereft of any resolution to protect or accepting the burden of protection, are admitted as ‘visheshanas’ of the redeemer. Why does not this fact of Sriman Narayana having Goddess Lakshmi as an inseparable visheshana, that is known from the Srutis, appeal to you? The Divine Couple have mutual agreement and same purpose in all their actions and never differ even in the slightest measure in anything. In the type of meditations such as meditation upon Indra Prana, taught to Pratardana, though Paramatman alone is to be meditated upon, the chetana i.e. Indra is desired as a visheshana just like a non sentient object.
Thus, in Prapatti, the means of spiritual perfection to be performed according to the respective mantras, the Paramatman characterised with His consort Mahalakshmi and His auspicious qualities, is the one to whom the burden of protection is to be entrusted with supreme faith.
It may not be doubted that ‘upayaikya’ or oneness of upaya, would be harmed, if Sri is also included in the upaya. Desika explains this fact as follows :
As it is explicit in the term Narayana’ and ‘charana’ that the upaya is only one as characterised by gunavishesha and vigraha-vishesha, even in the same way, He happens to be nityapatnisambandha-visishta and so, there is no eventuality of upaya-dvitva. It is to be noted here, that the glory of Paramatman is enhanced by the attribute of the form of Sri, that Paramatman Himself is of unsurpassable glory on account of His own essential nature. His auspicious nature is svabhavasiddha and He is ‘ananyadheena-kalyanam.’
It may be noted that they are mutually glorifying each other, and so, the supremacy of Paramatman does not become diminished if it is qualified by Goddess Sri.
The Divine Couple are the sheshins and all others are subservient to them.
As in sacrifices, duality of deities such as Indra-Vishnu, etc., are invoked together and offered oblations, likewise, these two together form one single Divinity. Wherever there is a mention of Paramatman ‘Sri’ is also included in it.
tufara rai a certa faufa’ say our masters.
So, it is concluded by Desika that it is to be reflected upon that ‘Sri’ is a visheshana to Narayana in the purva khanda also, and that Narayana characterised by ‘Sri’ is the upaya, and thus the Divine Couple together happen to be our upaya to be sought.