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srI:

SrI  UpakAra  Sangraham - II (5)
-- 
SAdhanAdhikAram 
-- 
Section - 6 (5)
(Five Favours for Adopting Practical Means)
---  
   
        SwAmi Desikan has been describing the favours being
done by the Lord to the sAttvika jIva to adopt a
suitable means to attain mOkSha. These means are known
as sAdhyOpAya-s, that is, bhakti-yOga and prapatti,
which help securing the Lord?s favour. The Lord
Himself is also a means called ?siddhOpAya?, a means
already existent. He has been doing favours to the
jIva who has turned out to be a sAttvika. Having
realized the help extended by the Lord, the jIva has
also to develop devotion for Him but for Whom the
final goal cannot be attained. The Lord?s another
favour in making the jIva to develop towards Himself
is explained in this sub-section:   

(5) ?dadAmi buddhiyOgam tam yEna mAm upayAnti tE? 
enkiRapadiyE prAptikku vyvadhAnamillAtha
paramabhakti-dasai uNdAkkumathuvum  ---
siddhOpaya-bhootha-nAna sharaNya-nudaiya 
sva--prasAda--sampAdana--roopa-mAna  sAdhyOpAya 
upakAram. 

        The goal to be attained is the Lord Himself. The
means, both bhakti-yOga and prapatti, so far described
reached the final stage, that is, the Lord, with whose
own words in  quotes, Swami Desikan begins this
sub-section:
?dadAmi buddhiyOgam tam yEna mAm upayAnti tE?  -- This
is part of a verse from the Bhagavdgita and we shall
see the full verse now:

?tEShAm satatayuktAnAm bhajtAm preetipoorvakam /
  dadAmi buddhiyOgam tam yEna mAm upayAnti tE //? 
(Bhagavadgita,10-10)

(To them who are worshipping Me with a desire to be
with Me constantly, I give with love the particular
mental stature by which they attain Me.)
The mental stature is buddhi-yOgam, which helps in
constant meditation on the Lord. It further develops
in to parama-bhati, which is a state where the jIva
feels very miserable during even a small bit
separation from the Lord. It is just like a fish which
cannot survive even a bit of a moment out of water. 
That kind of meditation on the Lord without a break is
being developed in the mind of the jIva with the grace
of the Lord. This is the fifth favour that the Lord
confers upon the worthy jIva. 

        This is described by SwAmi Desikan:

?siddhOpaya-bhootha-nAna sharaNya-nudaiya 
sva--prasAda--sampAdana--roopa-mAna  sAdhyOpAya 
upakAram.?  -- 

The Lord is the siddhOpaya. He is the refuge. The
means to be practiced, that is, sAdhyOpaya, are meant
to get His grace. The Lord favours the jIva to
practice the means to attain Himself.
        SwAmi Desikan summarizes this in a verse:

?yugapadakhilam pratyakShEN svatah satatam vidan
 nirvadhi-dayA-divyOdanavAn ashakya-vivarjitah /
jaladhi-sutayA sArdham dEvO jagatparipAlayan
paramapuruShah siddhOpAyah prateeShTabharassatAm //?  
  

(SrImad-rahasya-trayasAram)

(The Supreme Lord Who knows all things, at the same
time, by direct perception and without any aid or
instrument, Who is the boundless and divine ocean of
mercy, protects the world, with His Consort, LakShmee,
the daughter of the ocean, being omnipotent. Having
accepted the responsibility of saving those who follow
the right path, He is the upAya that is already
existent [siddhOpAya].) 

        The practical means being adopted by the sAttvika
jIva are the Lord?s graceful gift. 
The bhakti-yOga upAsaka also can proceed only with His
grace for which he has to surrender to Him. Those who
are not qualified to undertake bhakti-yOga can adopt
sharaNAgati as the direct upAya for mOkSha. It is
called advAraka prApti. The goal attained through
bhakti-yoga which in turn through prapatti is known as
sadvAraka prApti.  It must be kept in mind both
require an immense devotion to the Lord and
performance of karmas pertaining to one?s varNa and
AShrama -- caste and state of brahmacharya and
grihasta AShrama. 
        The Lord confers favours accordingly to persons who
sincerely undertake either of these two means. 
            This is the message of this section, says
SwAmi Desikan.

(To continue)
dAsan
Anbil S.SrInivAsan
--------- 
    



      
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