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Oppiliappan List Archive: Message 00344 Jan 2008

 
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srI:
SrI  upakAra  sangraham ? 72
--- 
adikAram ? 1
poorva upakAra paramparai
(The Foremost Series of Favours) 
---   
SECTION ? 5 (27)  
(27 Favours of the Lord leading to the means for
MOKSHAM)  
-----   
  
        In the previous sub-section, SwAmi Desikan described
the favour done by the Lord in prompting the sAttvika
jIvas to resort to prapatti either through the AchArya
or directly with the help of the Acharya. What is the
difference between these two types?
        In the AchArya-niShta, the Acharya surrenders at the
feet of the Lord on behalf of the disciple, who will
be just present in the scene. The Acharya takes the
responsibility of surrendering the jIva who is his
disciple. In this, the disciple, whose prapatti is
included in the AchArya?s prapatti, has to follow all
the rules strictly in the post-prapatti life. Any
lapse on his part may affect not only the disciple but
also the AchArya who has taken the whole
responsibility on himself out of compassion. 
        This is not the case with regard to the Ukti-niShta,
in which the disciple is responsible for observing or
non-observing the rules in the post-prapatti life. His
AchArya will not be affected by any lapse on his part.

        SrI ParAsara Bhattar refers to these two types of
prapatti in a verse in SrIrangarAjastavam: 

?tava bharOhamakAriShi dhArmikaih sharNamityApi
vAcamudairiram /
 iti sasAkShikayannidamadya mAm kuru bharam tava
rangadhurandhar //?     
                                                                
(SrIrangarAjastavam, 2-102)

(Oh RanganAta! adiyEn was submitted to You as Your
responsibility by the dhArmika AchAryas. adiyEn also
uttered the word ?sharaNam?. Please take me under your
care in recognition of these two actions.) 
        It may appear from this verse that one has to
practice both the uktis. But it is not so. This is
cleared by the word, ?api? in the verse and therefore,
any one of these will suffice. So explains SwAmi
Desikan inSrIrahasyatrayasAram. 
        SwAmi Desikan speaks about the AchArya-ukti in a
verse in his nyAsatilakam:

?andhOnandha grahaNa vashagO yAti rangEsha yadvat
          pangurnaikA kuhara nihitO neeyatE nAvikEna /
 bhungktE bhOgAnavidita nrupah sEvakasyArbhakAdih
          tvatsamprAptau prabhavati tathA dEshikO mE
dayAluh //?  (nyAsa-tilakam, 21)  

(RanganAtha! A blind man holds on to a man who has
good sight and goes about. A lame man is brought and
placed in the centre of a boat and is taken across a
stream by the boatman. The children and other
relations, of a Royal servant, who are unaware of the
king, enjoy pleasures which the servant brings home
from the palace. So, in the matter of my attaining
Thee, my compassionate AchArya has the power.)

        Prapatti is the final of the means which helps to
attain the goal, that is, the Lord. In order to adopt
this most beneficial practice, the sAttvika jIvas are
helped by the Lord, says SwAmi Desikan:      

(27) ellaiyAka apavarga-upAyatthilE paryavasippikkiRa
sukruta-vishEShatthai viLaitthathuvm  --
anukampaiyinudaiya avasara-upakArangkaL.

        Among the various means for attaining salvation,
prapatti is the highest. To enable the jIva to adopt
this means is a special favour done by the Lord. With
this, a total of 27 favours have been conferred on the
sAttvika jIvas. All these are intermediate favors done
by the Lord, Who is the compassion incarnate. 

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




      
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