Prabhava Rakshadhikara
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CHAPTER - XXVI
Prabhava Rakshadhikara
In the previous section, the glory of a Prapanna, and the greatness of the means of Prapatti, were regulated, and all overtones were set right. In this section, it is expounded that the eminence of this means of spiritual perfection, should not be under-estimated. By means of these two sections, the eminence of Prapatti is safeguarded and established, as it deserves.
It is declared that the ‘sadhya-bhakti’ or Prapatti, is capable of destroying even a large part of the sins that have commenced to yield the results –
साध्यभक्तिस्तु सा हन्त्री प्रारब्धस्यापि भूयसी
The idea of this statement is that, by the unique power of this means, even the ‘prarabdha-karma’ that has commenced to yield the results, would be destroyed according to the ‘arthi’ or intensive desire for being released from bondage on the part of the ‘sadhaka’ either in a moment or in a day or at the end of that life. A doubt may arise here. When a person has surrendered unto the Lord, should not the sorrows / causes of sorrow that are the results of some ‘prarabdha karmas’, also get destroyed ? Should not the Lord grant on his own accord, the subsidiary benefits such as ‘Pankti Pavanarva’ and others, even un-asked, to be experienced here! As we see that this is not being experienced here, should we not take the statement Ma. Shuchah’ only as an exaggerated praise of the means of Prapatti? If ‘Ma-Shuchah’ signifies the destruction of all sorrows, a person in this world, would not have been allowed to suffer sorrows and engage in causes that lead to sin. So, this statement is merely exaggerating the greatness of Prapatti.
The answer to this doubt is given as follows :
In fact, the Lord wills to grant liberation to a person, even when he utters the sentence of surrender; but, according to the desire of the Prapanna, He places him in this world for sometime. If there would be no suffering of sorrow and others during the time, he would never gain ‘vairagya’ and his desire for earthly pleasures would not at all go. He would not develop intense desire for experience of the Lord. The Lord verily says that He is going to take away the wealth of a person, whom we wants to bless –
यस्यानुग्रहमिच्छामि तस्य वित्तं हराम्यहम् । बान्धवैश्च वियोगेन सदा भवति दुःखितः । तेन दुःखेन संतप्तः यदि मां न परित्यजेत् । तं प्रसादम् करिष्यामि॥
“I take away the wealth of one, when I desire to bless; he will be sorrowing on account of separation from his relatives; being tormented by such sorrows, if he does not abandon Me, I shower on him My Grace.”
From this, it becomes clear that the punishment that the Lord gives is verily grace showered on hard-hearted people for transforming them into intense devotees. Sorrows and others are verily bencficial in the sense that they will make him take a turn in life towards godliness. So, there is no exaggeration in the statement ‘Ma-Shuchah’.
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There is a statement as follows : तं मातापितृहन्तारं अपि पाति भवार्तिहा ।
It is said that the Lord would absolve even such grave sinners such as the killer of one’s father or mother. What does this signify? The meaning of this verse should be followed properly. If this relates to the sins done prior to Prapatti, then there is no confusion; but, it cannot relate to the sinful deeds done after Prapatti. If such sins occur duc to prarabdha-karma’ after Prapatti, then he has to seek forgiveness and surrender unto the Lord for expiation of that sin. This has already been pointed out earlier; but, when such slight defects occur, such persons should not be slighted and dishonoured at any cost. Though they are afflicted by certain handicaps, they should be considered as virtuous only. If not, it leads to ‘Bhagavata-Apachara’. ai geras dal 379 a fas’ is a significant statement, which glorifies a Prapanna. The idea of this statement is that the eminence of a person who has the essential knowledge of Paramatman, cannot be measured even by the ‘Nityasuris’. This eminence should not be underestimated. So, even in the event of some defects happening to Bhagavatas, they should not be treated indifferently. This amounts to ‘bhagavata-apachara’ and one should be very cautious in not committing this kind of sin against the devotees of the Lord.
From all these, it becomes established that -
those who are devoted to the Lord, are sure to attain moksha, even in the event of some faults happening to them, as they would be cxpiated by appropriate expiation or they would be cleared by the Lord, by inflicting mild punishments. There is no doubt at all regarding the attainment of moksha for those who have surrendered unto the Lord;
those Prapannas who are bereft of any defect
whatsoever, gain moksha without delay 3. the eminence of a Prapanna is so great that even in the
case of certain defects happening to them, they should
. not be slighted; 4. If they are not treated with due respect it will lead to
‘Bhagavata-Apachara.’
A number of quotations, as noted below, are quoted by some, and conclusions are drawn that though they are averse to the Lord, they would gain moksha, if they remember the names of the Lord, in whatever manner it may be:
सांकेत्यं पारिहास्यं च स्तोभं हेलनमेव च । वैकुण्ठनाम ग्रहणं अशेषापविनाशनम् ॥
Uttering the name of the Lord, either for some ‘sanketha’ or humiliation or justing or for any other purpose, would destroy all sins.
हरिहरति पापानि दुष्टचित्तैरपि स्मृतः
“Lord Hari is going to destroy all sins of one even if he is wicked, if His name is uttered.” These and similar such statements are suggesting that the Holy Name of the Lord is purifying one, even though they are infected with sins. But, it does not mean that reciting the name of the Lord, for the very purpose of censuring the Lord, would cleanse him of all sins.
येद्विषन्ति महात्मानं न स्मरन्ति च केशवम् ।
Prabhava Rakshadhikara
न तेषां पुण्यतीर्थेषु गतिः संसर्गिणामपि॥
“Those who hate the Lord, and never remember Him with love, will not attain the highest object, even when they go to Holy places. The same fate for those who associate with them.”
“It is sometimes asked whether one will get salvation by living in a Holy place, where the Lord is ever present. Will not even sinners attain moksha there?” It is said. But, it is the conclusion of the shastras that ‘Bhagavath-Kshetra Vasa’ is helpful to only those, who are not haters of the Lord. Mere living in a Holy place, will not be the cause of salvation; but, it may influence one to follow the spiritual discipline such as bhakti or prapatti, and attain moksha. If not, even those who are behaving disagreeably to the Lord, will have to gain moksha by merely dwelling at ‘Bhagavath Kshetra’. It may be possible that living in a Holy place may lead one, who is not engaged in activities opposed to shastras, to gain a clear vision and remember the Lord at the last moment. For ‘Bhagavath-Pravanas’ or those who are devoted to the Lord, living in a Holy place, may be helpful to get rid of their defects and attain the Lord.
The offences that are committed in Holy places, will be having very devastating effects. Even this, is on account of the greatness of the Lord. The ‘anukulya’ or being mostly agreeable to the Lord, would surely uplift an aspirant in some way or other, by getting rid of all faults, and the Lord would grant him his own abode, depending upon some pretext or other. If one is not devoted to the Lord, he cannot aspire to gain that Supreme benefit. So, one should be very cautious in one’s thoughts, words and deeds. ‘रागादिदूषिते चित्ते नास्पदी मधुसूदनः। न बघ्नाति रति हंसः कदाचित् कर्दमांभसि ।
“The destroyer of the demon Madhu, the Supreme Lord, does not take resort in minds that are defiled by desire, passion, hatred and others. A swan will never take delight in marshy waters”.
‘कर्मणा मनसा वाचा यदभीक्ष्णं निषेवते । । तदेवापहरत्येनं तस्मात् कल्याणमाचरेत्’ ।
What onc indulges intensively through his mind, speech and actions, will itself overpower him. Therefore, one should always do only the good.
Thus, in this chapter, Desika has stoutly defended the greatness of Prapatti, and has expounded that a Prapanna should rest assured of the great benefit he would be getting after the fall of his body and that he should reflect upon the three Great Rahasyas, enshrining all the Supreme Truth.