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SrI  UpakAra  Sangraham - II (6)
-- 
SAdhanAdhikAram 
-- 
Section - 6 (6) 
(The life of MumukShu in this world)
---  
 
        Now, SwAmi Desikan takes up the manner in which a
prapanna or bhakti-yOgi has to live in this world:

(6) ithu, poorvOpakAra-paramparaiyil pratibuddha-nAna
mumkShuvukku prathama-apEkShsneeyam; ivvapEkShai
upAya-prArthanai-yAm. ivvupAyatthiRku mumukShutvam
adhikAramAkaiyAlE, ?pAramArthikee? enkiRa coorNikaiyil
conna phala-parvangkaLum, shAreeraka-shAstratthil
uttarAgha-poorvAgha-ashlESha-vinAshAdikaL muthalAka
?anAvruttih shabdAt? enkiRathu aRuthiyAic conna
arthangkaLellAm upAya-sAdhya-phala-mAkat
theLinthavanukku ipphalatthai apEkShitthuk koNdu
upAya-anuShThAna-mAkaiyAlE, ivvapEkShai
phalakAmanA-mAtra-roopayai-yAik koNdu
adhikAra-dasaiyilum, phala-prArthanA-roopaiyAik koNdu
upAya-anuShThAna-dasiyilum, anuShThita- upAyanukku
?sameepam rAjasimhasya? ityAdikaLiRpadiyE
tvarAnvita-vishvAsa-roopaiyAyk koNdu,
uttara-krutya-dasiyilum anuvartikkak kadavathu. 

This sAdhyOpaya (means to be practiced) is the first
to be sought by the jIva, who is convinced of the
earlier series of the favours done by the Lord, and
who is desirous of mukti; This upAya, either
bhakti-yOga or prapatti  has to be sought by him from
the Lord. 
        A person, who has become aware of the worldly as well
as the heavenly pleasures as very small and
non-lasting, will be eager to go in for the bliss
which is not only immeasurable but also lasting for
ever. This turning point comes to him, after a number
of repeated births in this miserable world, by the
Lord?s causeless grace. Noticing a small good act done
unintentionally by the jIva, the Lord, out of His
compassion, starts to confer favours on him. Depending
on the response from the jIva, these favours of the
Lord continue and slowly turn the jIva towards the
sAttvika path. In the process, he comes in to contact
with an AchArya, which is also because of the Lord?s
favour. The said jIva starts studying under the
AchArya and acquires the knowledge about tattvas
including the svaroopa and svabhAva of the Lord. The
study also cleanses him of the rAjasic and tAmasic
qualities and increases in him the sAttvika quality
which makes him believe in the correctness of the path
he is already in. Earlier, he was without this
realization. He now becomes aware that this knowledge
is essential for his further progress. 
After knowing the progress he has made so far and that
too, because of the Lord?s grace, he firmly believes
that He is the Supreme Lord and He is the only Deva
Who is capable of granting him the means for
salvation. Hence, the jIva first pray to the Lord to
grant him the means for attaining mOkSha. 

?ithu, poorvOpakAra-paramparaiyil pratibuddhanAna
mumukShuvukku prathama-apEkShsneeyam;? -- 
   Adopting a means should be the first concern of a
person desiring mOkSha, after having known the series
of favours done by the Lord in the preliminary stages.


?ivvapEkShai upAya-prArthanai-yAm.? -- 
This concern should lead him to pray for a suitable
means for mOkSha from the Lord.

?ivvupAyatthiRku mumukShutvam adhikAramAkaiyAlE,? --- 
A strong desire for the mOkSha is the qualification
for adopting such a means.  

 ??pAramArthikee? enkiRa coorNikaiyil conna
phalaparvankaLum,? --- 
Therefore, the various fruits mentioned in the passage
beginning with  ?pAramArthikee? [Ref: SrI sharaNAgati
gadhyam, First Chapter, section 5(26)], 

?shAreeraka-shAstratthil
uttarAgha-poorvAgha-ashlESha-vinAshAdikaL  muthalAka
?anAvruttih shabdAt? enkiRathu aRuthiyAic conna
arthangkaLellAm upAya-sAdhya-phala-mAkat ? --

Scriptures have stated that the sins committed
unintentionally by the jIva who has adopted the means
will not stick. But those committed otherwise will be
removed through simple punishments by the Lord. The
final sootra (aphorism) of the Brahmasutra assures
that the jIva once attains mOkSha will not be sent
back to the samsAra. These statements become known to
the mumukShu. 

?upAya-sAdhya-phala-mAkat theLinthavanukku
ipphalatthai apEkShitthuk koNdu,
upAya-anuShThAna-mAkaiyAlE?  -- 

        Once he is aware of the fruit, that is, mOkSha, that
will be obtained, through the means he has adopted, he
should remain anticipating the fruit.

?ivvapEkShai phalakAmanA-mAtra-roopayai-yAik koNdu
adhikAra-dasaiyilum,? ---

This sort of anticipation of the fruit, that is,
mOkSha is  necessary for a seeker. 

?anuShThita- upAyanukku ?sameepam rAjasimhasya?
ityAdikaLiRpadiyE, tvarAnvita-vishvAsa-roopaiyAyk
koNdu, uttara-krutya-dasiyilum anuvartikkak
kadavathu.? ---  

Once the means has been adopted, the jIva has to
remain assured of the fruit, namely, being with the
Lord for ever in His abode. His thinking should only
about the blissful experience he is going to get in
the parampadam after attaining it. It will be just
like how Seeta-pirAtti remained in captivity in Lanka,
as quoted here, by Swami Desiakn. 

We may consider the condition of SeetA-pirAtti as
described by Sage VAlmeeki:
The sage found himself unable to depict the mental
state of SeetA who had withered and was shuddering at
the sight of RAvaNa and tried to portray her with help
of similes. 

        Even as RAvaNa was gazing, she was sitting on the
bare earth under a tree, she was weeping and
concealing her limbs. Her limbs having been smeared
with dirt, she appeared like a lotus fibre stained
with mud, looked charming as well as did not look
charming; 

?sameepam rAjasimhasya rAmasya viditAtmanah /
  sankalpahaya-samyuktairyAnteemiha manOrathaih //?   
                 (rAmAyaNa, 5-19-7)

(SeetA was constantly seeking the presence of SrI
RAma, a lion among sovereigns, in the chariot of her
mind drawn by the horses of thought.)   
        Similarly, the person who has completed the process
of the means will remain thinking only of the Supreme
Lord and seeking to be in His presence in
SrIvaikuNtam. 

This is the way the mumukShu, one desirous of mukti,
will spend the remaining period of his life in this
world. In the same condition were AzhvArs whose mental
state has been described by themselves in various
verses which stand as the guidance for the mumukShu.
These will be seen next.

(To continue)
dAsan
Anbil S.SrInivAsan
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