You are here: SriPedia - Oppiliappan - Archives - Feb 2008

Oppiliappan List Archive: Message 00023 Feb 2008

 
Feb 2008 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


NOTE: Readers having difficulty in reading the text
may need to change their encoding to UTF-8.  
------------ 
srI:

SrI  UpakAra  Sangraham - II (2)
-- 
SAdhanAdhikAram 
-- 
Section - 6 (2)
(Five Favours for Adopting Practical Means)
---  
        In the Second Chapter, SwAmi Desikan began to
convey to us the five favours being done by the Lord
to the refined jIva in adopting the practical means
for attaining the highest goal, that is, mOkSha. In
the first of these five favours, he described how the
Lord helped the jIva to get the determination to adopt
prapatti when his body and mind are in a healthy
condition. This is the first step towards performing
prapatti. In this sub-section, SwAmi Desikan speaks
about the Lord?s favour to the jIva in acquiring the
five pre-prapatti accessories (angas), which is a must
for a successful surrender:     

 (2) manassu EkAgramAna aLavilE ivanukku
anga-pancaka-sampanna-mAna
Atma-rakShAbhara-samarpaNa-tthai uNdAkkumathvum;

        When the mind attains steadiness and becomes
receptive, the jIva is informed of the process of
adopting prappatti. In particular, its five auxiliary
parts are explained to him. The accessories, that is,
angas, of the prapatti vidya are five in number and
they are: 
1) ?Anukoolya sankalpam? -- the intention to do
whatever is agreeable to the Lord; 
2) ?prAtikoolya-varjanam? -- the avoidance of whatever
is displeasing to Him; 
3) ?kArpaNyam? --- helplessness; 
4) ?mahAvishvAsam? --- supreme faith in His capacity
to protect us; and 
5) ?gOptrutva-varaNam? --- seeking His protection.
 
?Atma-rakShAbhara-samrpaNam? -- With these ?angas? or
accessories, one has to submit his self for protection
at the feet of the Lord.
        
        We shall study what these accessories really mean:

1 & 2 -- Anukoolya sankalpam and prAtikoolya varjanam:
- Among the five angas, the essential condition,  for
the will to do what is pleasing to the Lord, that is,
?Anukoolya sangkalpam? and  the avoidance of what
would be displeasing to Him, ?prAtikoolya-varjanam?,
indicates that the person should have the knowledge
that he exists solely for the Lord. All things and all
beings exist for Him only. Hence it follows, he would
avoid transgressing the command of the Lord:

 ?AnukoolyEtarAbhyAm tu vinivryttirapAyatah /?     
(LakShmee Tantra, 17-76)
(By the determination to do whatever is pleasing and
to avoid whatever is displeasing to the Lord will help
avoiding the command of the Lord.)  

3. KArpaNyam or helplessness is thinking about one?s
?Akincanyam? -- inability to adopt any other upAya or
means and ?ananyagatitvam? -- absence of any other
interest than mOkSha and the absence of any other
refuge than the Lord. This will help to increase the
compassion on the part of the Lord. As it has been
said:
 ?kArpaNyEnApyupAyAnAnam vinivruttirihEritA //?       
  (LakShmee Tantra, 17-77) 
(By helplessness, it is indicated that he does not
search for another upAya or means.)

This would be useful later on for the promotion of the
knowledge that there is no other upAya. 

4. MahAvishvAsa or supreme faith is necessary for the
performance of prapatti free from all doubts and it
leads later on to freedom from all anxiety. It has
been also said:

 ?rakShiShyateeti vishvAtsAt abheeShtOpAyA-kalpanam?
(LakShmee Tantra, 17-77)
(From the faith that He will protect arises the
performance of the desired upAya.)
5. The necessity of Goptrutva varanam or seeking
protection: 
        Though mOkSha is the most appropriate goal for our
essential nature, when it is sought as the desired
goal (puruShArta), it has to be asked for, just as any
other objects. Seeking protection is necessary as the
mokSha would be given only to one who asks for it. It
is normal that no good thing is given without its
being asked for. Therefore, mOkSha will not be
puruShArta, unless it is asked for by the aspirant.
That is why it has been stated: 
 ?aprArthitO na gOpAyEditi tatprArthanAmatih /?       
        (LakShmee Tantra, 17-72)
(No protection would be given when it is not sought.) 
 ?gOptrutva-varaNam nAma svAbhiprAya-nivEdanam //?    
    (LaSkmee Tantrs, 17- 78)
(Seeking the Lord as Saviour is to make our mind known
to Him.)

        Since these five accessories are of use at the time
of the performance of prapatti, they are essential for
the surrender of one?s self.  It is also stated in the
Scripture:
 ?nikShEpAparapAryAyO nyAsah pancAnga-samyutah /
  sannyAsas-tyAga ityuktah sharaNAgatirityapi //?     
                 (LakShmee Tantra, 17-74)
(Self surrender which has the word nyAsa for synonym
has five angas and is also called sannyAsa, tyAga and
sharaNAgati.)

        The sharaNAgati of TrijaTA to SrI Seeta and that of
VibheeShaNa to SrI RAma are sighted as two
illustrations for the presence of all these angas. 

        SrI ParAsara Bhattar brings out the greatness of SrI,
the Consort of the Lord, Who went a step further than
the Lord. When TrijaTA pleaded with the rAkshsees to
surrender at the feet of SeetA to seek protection from
SrI rAma, the rAkshasees neither did surrender nor did
they reject the advice. Even this non-rejection made
SeetA to become their refuge, because of her extreme
love and assured them thus:

 ?tatah sA hreematee bAlA bhartuvijaya-harShitA /
  avocad yadi tat tathyam sharaNam hi vah //?         
                        (rAmAyaNam, 5-58-90)

(Happy at the prospect of triumph of her Consort on
hearing of the dream related to her by TrijaTA, that
youthful Lady (SeetA), who was full of modesty,
thereupon said, ?If the dream comes to be true, I
shall surely afford protection to you all.?) 

        That these words were from the very heart and
ultimately bore fruit has been declared by the great
SrI ParAsara Bhattar in the verse:
?mAtarmaithili rAkShasOstvayi tathaivAdrAparAdhAstvayA
/
 rakShantyA pavnAtmajAllaghutarA rAmasya gOShThee
krutA // ?                
                                                      
                                    
(SrIguNaratna-kOsa - 50)
[Oh Mother Maithili, by the protection which you gave
to the offending rAkShasees from HanumAn, You reduced
SrI rAmA and His council (Sugreeva and others) to a
lower position. (For SrI rAma protected VibheeShaNa,
who had committed no offence, and kAkAsura, who had
offended). These two were able to ask for protection,
whereas You protected the rAkShasees, while they were
in the very act of torturing You, and even when they
did not themselves beg of You to do so, (at the
intersession of TrijaTA).] 
  
        The Lord is doing favour to the jIva to fully have
these five angas of surrender for self protection,
says SwAmi Desikan in this sub-section.

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

                 



      
____________________________________________________________________________________
Never miss a thing.  Make Yahoo your home page. 
http://www.yahoo.com/r/hs


Oppiliappan Koil Varadachari Sadagopan
http://www.sadagopan.org  
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/Oppiliappan/

<*> Your email settings:
    Individual Email | Traditional

<*> To change settings online go to:
    http://groups.yahoo.com/group/Oppiliappan/join
    (Yahoo! ID required)

<*> To change settings via email:
    mailto:Oppiliappan-digest@xxxxxxxxxxxxxxx 
    mailto:Oppiliappan-fullfeatured@xxxxxxxxxxxxxxx

<*> To unsubscribe from this group, send an email to:
    Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 


[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list