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SriRangaSri List Archive: Message 00124 Oct 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

Though you have jnAna, vairAgyam, unless you perform
the deed as prescribed in saasthrAs and aniticpate
merely my grace as the sole reason for mOskham, it is
not possible for Me- says the Lord [else there will be
partiality and bias towards few]; Further
investigating and analysing, Alavandhar finds that he
doesn?t possess qualification and capability for
performing bhakti yoga, and as the prerequisite he
does not even have capability /qualification for
karma, jnana yoga and feels remorse for the same.
Taking that as the very reason and qualification [or
the lack of] he performs his ultimate un flinching
Saranagathi [self surrender] 

nadharma nishtOsmi na cha AthmavEdi 
na bhaktimaan tvaccharaNaaravindha
akinchanOananya gathi saraNya!
tvat paadha moolam SaraNam prapadyE.. [22]

Oh Lord- the most worthy of being sought after as the
Sole Refuge! SarvalOka saraNyaa! I am not capable of
performing karma yoga; not capable of performing jnAna
yoga; nor do I have a sembalcne of devotion on Your
Lotus Feet and hence not capable of performing bhakti
yoga; Hence with no other ways or means, and no other
refuge for me (except You); I have firmed up my mind
and surrendered at Your Lotus feet as the Only UpAyam
(the feet being the Only means].

With saatvIka thyAga, one should first perform one of
various kinds of Karma yoga like Deva archanaa etc..,
[pooja for the Lord]. For lomg time, if one does so,
then, the mind gest purer and hence one starts the
practice of jnana yoga to contemplate and comprehend
the jeevathma. When a person realises his self through
Karma, Jnana yoga, he becomes qualified for bhakti
yoga. Karma yoga is the performance of a particular
karma, with saatvika thyaaga, that is possible by the
person, without having attachment of karthruthvam,
phala (doership and fruits), and sambandha along with
the performance of Nitya, naimittika, and kaamya
karma. With of course the essenitial knolwdge of jeeva
and paramathma from the saathrAs. 

The particular karma thus should be performed without
any desire for the fruits. And to be performed as
worship to the Lord until it becomes fruitful. As
karmayyoga involves in itself the essential knowledge
of jeevathman, it may directly lead to the realisation
of the jeevathman thorugh jnana yoga. 

Jnana yoga is the incessant remembrance of the
essential nature of jeevathman who is different and
distinct from the prakrithi [matter] and who is the
sareera [body] of Paramathma, by virtue of being
supported, ruled over and used for His own purposes
and pleasure invariably. This jnana yoga can be
performed only when one has gained control over mind
which is through karma yoga. Even while performing
Karma, jnana yoga, one should perform saranagathi to
the Lord. ?mana: samyamya maCChitha: yuktha aaseetha
mathpara: Thus when a person realises the true nature
of jeevathman through karma yoga and jnaya yoga, he
gets perfectly qualified for performing bhakti yoga.
If he is not tempted by the enjoyment of jevathman and
its glories, he gets attarcdted to serve Paramaathman-
which is the very nature and duty of jeevathman, he
will start yearning for attainment of Paramathma. Thus
when a person realises the essential nature of his
jeevan as subservient to the Lord as ever as eternal,
and his ultimate object of attainment is the Supreme
Paramathman, who is his inner self, he gains the
relevant qualification for becoming and performing
Bhakti yoga. [Thus jnana yoga as per Gita, is the
reflection upon nature of jeevan and not meditation
upon the oneness of athman or meditation on
Paramathma]. Thus one is qualified for bhakti yoga,
only when he realises that he is sesha bhUthan to the
Lord or utterly subservient to the lord. 

That is approach for attainment of Your Lotus Feet. I
am not qualified for any of these. And hence please do
not expect me to perform any of these means. But I can
not drop the yearning or desire for attainment of Your
Lotus Feet. I will never ever aspire for any other
fruits [worldly, material, and jeevathma kaivalya
anubhavam]. If you ask, that I can go for other
demigods, no- not even that. you alone [as per my
earlier verses] are capable of granting moksham. Hence
I catch hold of only Your Lotus Feet as I have no
other refuge; and being utterly helpless, I surrender
at Your Feet. I do not aspire for anything else. By
hiding myself underneath and beneath Your Lotus Feet,
at least I can escape from the yama kinkarars. [yama
dhoothas]   

If I am not able to perform karma, jnana yoga, bhakti
yoga now- it does not mean that I had already
performed Karma, jnana yoga in my earlier births and
not am qualified for bhakti yoga. Not so? Hence
Alavandhar mentions here all three yogas individually.


Though You have not performed before, at least you can
try now. Alavandhar says: no.. He is aakinchanyan. He
is utterly helpless; He can not perform them as he has
got no control on senses and can not contemplate on
Lord?s ThirumEni uninterruptedly. And Alavandhar says:
he does not have anyone else except Him. Thus
aakinchanyam and ananya gathithvam are very essential
pre-requisites for 

Thus here Alavandhar performs prapatti saying: Oh you
worthy of being sought as refuge! I am not one
established in Dharma, nor am i a knower of the self.
I have no fervent devotion to your lotus-feet. Utterly
destitute as I am, and having none else for resort, I
take refuge under your feet.

Also one thing needs to be understood here- which is
essential and important: There are two kinds of
dharma- pravartthi dharma and nivrtthi dharma.
Pravartthi dharma ?is all that leads to material and
worldly pursuits including aspiring for heaven? while
Nivrtthi dharma is the act leading towards mOksham ?
redemption or salvation. The realisation of jeevaathma
? being its true and essenitail nature of subservience
to the Paramathma ? is also important and relevant for
mOksham- [this is called thathkrathu nyaya] . 

For this, Karma, jnana yoga are prescribed and hence
when starting for Karma yoga, with no other aspiring
for any other fruits, and with saathvika thyaaga..
Thus all Karma, jnana and bhakti yoga are nivrtthi
dharmas. That?s why LakshmI thanthra et al show the
three means i.e. Karma yoga, jnana and bhakti yoga ? 

upAyaaccha chathurtthasthE prOktha: seegra
phalapradha: - poorvE  thraya upAyAsthE bhavEyu
ramanOharaa: - chathurtthamaaccharyan yEvam upAyam
SaraNAsrayam?. 

Thus discarding the three (karma, jnana bhakt yoga),
the fourth means- namely Saranagathi or Prapatti is
prescribed. Based on that, Gita too mentions the same:
First the three are described. NammAzhwAr also
mentions: nORRa nOnbilEn; nuN aRivilEn (karma, jnana
yoga).

Hence Alavandhar mentions the three and then, prays to
the Lord, surrendering completely with five angas and
with the prerequistites of aakinchaynam and ananya
gathithva. 

Alavandhar ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan

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