SrI UpakAra Sangraham - II (9)

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SrI UpakAra Sangraham - II (9)

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SAdhanAdhikAram

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Section - 7 (2)

(The Favours being done by the Lord to the jIva

who has adopted bhakti-yOga or prapatti)

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In the previous sub-section, SwAmi Desikan spoke

about the Lord’s favour in discontinuing the results

of accumulated poorv-karmas that are in the reserve,

for the jIva who has adopted the means for mOkSha.

Now, in this sub-section, he deals with the fresh

deeds that may be committed by the prapanna:

 

(2) “ippadiyE uttharangkaLAna suhrudangkaLil

vidhyA-anupakArangkaLaiyum, prAmAdika-pApangkaLaiyum,

phala-utpAdakangkaL allAthapadi paNNukaiyum;”

 

Among the fresh deeds in the post-prapatti period,

there are two types. One is committing consciously

deeds which are not conducive to the conduct ordained

for the post-prapatti life. And the other is the bad

deeds which are committed unintentionally by the

prapanna. Both these produce bad results. Here also

the Lord, out of His great compassion, comes to help

of the jIva.

As the jIva has adopted the means of prapatti or

bhakti-yoga according to his capacity, he is supposed

to follow certain code of conduct. The basic conduct

is that he should not commit any deeds that may annoy

the Lord. This is known as “prAtikoolam”. One of the

auxiliaries of sharaNAgati is “prAtikoola-varjanam”,

that is, not doing anything against the wishes of the

Lord. In case such an act takes place, the sharaNAgati

may be affected.

Here also, the Lord extends a helping hand to the

prapanna. He ensures that the prapatti, done by the

jIva in the proper manner, does not go waste. How does

He deal with it?

It is laid down that any negative deed will result in

bad fruits, which have to be experienced by an

ordinary person. But in the case of a prapanna, as the

Lord has taken up the responsibility of protecting

him, He will find a way out to ensure that this bad

act does not become a stumbling block for the jIva’s

mOkSha for which he has adopted the means already. The

Lord gives a minor punishment to the prapanna in this

life itself to off-set the effects of that bad act, so

that his mOkSha is not affected. That also is undone

by the Lord if the prapanna does another prapatti by

way of prAyaschitta, atonement. This has been spoken

by our AzhvArs and AchAryas:

 

“amaryAdah kShudrashcalamatirasooyAprasavabhooh

krutagnO durmAnee smaraparavashO vancanaparah /

nrushamsah pApiShTah kathamahamitO duhkhajaladhEh

apArAduttheerNastava paricarEyam caraNayOh?”

(SrI ALavantAr stotram- 62)

 

(How can I ever cross the ocean of sorrow and render

service at Thy feet -- I, having transgressed all the

regulations of the shAstras and who is mean,

fickle-minded, envious, ungrateful, arrogant, lustful,

deceitful, wicked and sinful?)

“enkoLvan? unnaivittennum vAcakamkaL colliyum

vankaLvanEn manatthai valitthuk kaNNaneer karanthu

ninkaN nerumkavaitthE enathAviyai neekkakillEn

enkaN malinamaRutthu ennaik kooviyaruLAi kaNNanE.”

(ThiruvAimozhi, 5-1-4)

 

(I am fraud, a liar. I am guilty of stealing the soul.

To control desires, to discipline the senses, to ward

off the tears that covered my eyes following the

disappointments in the mundane desires, even to

realize that the soul is distinct from the body -- all

these are not possible for me. You call me to your

abode in accordance with Your assurance.)

 

“kaNNapirAnai viNNOr karumANikkatthai amuthai

naNNiyum naNNakillEn naduvE yOrudambilittu

thiNNanazhuntha kattip palaceivinai vankayiRRAl

puNNai maraiya varinthu ennaip pOravaitthAi puRamE.”

(ThiruvAimozhi, 5-1-5)

 

(With the strong ropes of my sins, Thou have bound me

tightly with the body, covered the sores within the

body, like flesh, fat and blood, with skin and let me

walk away from Thee.)

 

“meyyellAm pOkavittu virikuzhlAril pattu

poyyellAm pothinthukoNda pOzhkkanEn vanthu ninREn

aiyanE! aranganE! unnaruLennum AsaithaNNAl

poyyanEn vanthu-ninREn poyyanE poyyanEnE.”

(ThirumAlai - 33)

 

(I got myself indulged in the women-folk; I am full of

all types of lies. I have come to You out of the

desire kindled by Your grace. I am a liar in thought,

speech and action!)

 

“aNNAL nee thantha Akkaiyin vzhiyuzhalvEn

veNNAL nOyveeya vinaikaLai vEraRappAinthu

eNNAL yAn unnai inivanthu kooduvanE?”

(Thiruvaimozhi, 3-2-1)

 

(With the body given by Thee long ago, I have been

wandering about to satisfy my body’s desires. When

will I join You?)

 

“panmAmAyap palpiRaviyil padikinRayAn

tholmAvinait thodarkaLai muthalarinthu

ninmAthAL cErnthu niRpath enj~nAnRu kolO?”

(ThiruvAimozhi, 3-2-2)

 

(Deeply involved in these several mysterious births as

I am, when will I join Your glorious feet, rooting out

the very old bonds of my sins?)

 

Such atonements will make the Lord to show compassion

and to remove the effects of the bad deeds committed

knowingly in the post-prapatti period.

 

“prAmAdika-pApangkaLaiyum, phala-utpAdakangkaL

allAthapadi paNNukaiyum;” --

 

Those bad deeds committed due to lack of attention on

the part of the prapanna are also made ineffective by

the Lord on His own. Only those lapses committed

knowingly have to be compensated by way of repentance

through “prAyachittha prapatti”, so that there is no

delay in the attainment of mOkSha, which has been

ensured by the first prapatti.

 

Thus the Lord does favours even to the jIva who

commits bad acts after the adoption of the means, says

SwAmi Desikan.

 

 

(To continue)

dAsan

Anbil S.SrIivAsan

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