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srI:
SrI UpakAra Sangraham - II (9)
--
SAdhanAdhikAram
--
Section - 7 (2)
(The Favours being done by the Lord to the jIva
who has adopted bhakti-yOga or prapatti)
---
In the previous sub-section, SwAmi Desikan spoke
about the Lord?s favour in discontinuing the results
of accumulated poorv-karmas that are in the reserve,
for the jIva who has adopted the means for mOkSha.
Now, in this sub-section, he deals with the fresh
deeds that may be committed by the prapanna:
(2) ?ippadiyE uttharangkaLAna suhrudangkaLil
vidhyA-anupakArangkaLaiyum, prAmAdika-pApangkaLaiyum,
phala-utpAdakangkaL allAthapadi paNNukaiyum;?
Among the fresh deeds in the post-prapatti period,
there are two types. One is committing consciously
deeds which are not conducive to the conduct ordained
for the post-prapatti life. And the other is the bad
deeds which are committed unintentionally by the
prapanna. Both these produce bad results. Here also
the Lord, out of His great compassion, comes to help
of the jIva.
As the jIva has adopted the means of prapatti or
bhakti-yoga according to his capacity, he is supposed
to follow certain code of conduct. The basic conduct
is that he should not commit any deeds that may annoy
the Lord. This is known as ?prAtikoolam?. One of the
auxiliaries of sharaNAgati is ?prAtikoola-varjanam?,
that is, not doing anything against the wishes of the
Lord. In case such an act takes place, the sharaNAgati
may be affected.
Here also, the Lord extends a helping hand to the
prapanna. He ensures that the prapatti, done by the
jIva in the proper manner, does not go waste. How does
He deal with it?
It is laid down that any negative deed will result in
bad fruits, which have to be experienced by an
ordinary person. But in the case of a prapanna, as the
Lord has taken up the responsibility of protecting
him, He will find a way out to ensure that this bad
act does not become a stumbling block for the jIva?s
mOkSha for which he has adopted the means already. The
Lord gives a minor punishment to the prapanna in this
life itself to off-set the effects of that bad act, so
that his mOkSha is not affected. That also is undone
by the Lord if the prapanna does another prapatti by
way of prAyaschitta, atonement. This has been spoken
by our AzhvArs and AchAryas:
?amaryAdah kShudrashcalamatirasooyAprasavabhooh
krutagnO durmAnee smaraparavashO vancanaparah /
nrushamsah pApiShTah kathamahamitO duhkhajaladhEh
apArAduttheerNastava paricarEyam caraNayOh??
(SrI ALavantAr stotram- 62)
(How can I ever cross the ocean of sorrow and render
service at Thy feet -- I, having transgressed all the
regulations of the shAstras and who is mean,
fickle-minded, envious, ungrateful, arrogant, lustful,
deceitful, wicked and sinful?)
?enkoLvan? unnaivittennum vAcakamkaL colliyum
vankaLvanEn manatthai valitthuk kaNNaneer karanthu
ninkaN nerumkavaitthE enathAviyai neekkakillEn
enkaN malinamaRutthu ennaik kooviyaruLAi kaNNanE.?
(ThiruvAimozhi, 5-1-4)
(I am fraud, a liar. I am guilty of stealing the soul.
To control desires, to discipline the senses, to ward
off the tears that covered my eyes following the
disappointments in the mundane desires, even to
realize that the soul is distinct from the body -- all
these are not possible for me. You call me to your
abode in accordance with Your assurance.)
?kaNNapirAnai viNNOr karumANikkatthai amuthai
naNNiyum naNNakillEn naduvE yOrudambilittu
thiNNanazhuntha kattip palaceivinai vankayiRRAl
puNNai maraiya varinthu ennaip pOravaitthAi puRamE.?
(ThiruvAimozhi, 5-1-5)
(With the strong ropes of my sins, Thou have bound me
tightly with the body, covered the sores within the
body, like flesh, fat and blood, with skin and let me
walk away from Thee.)
?meyyellAm pOkavittu virikuzhlAril pattu
poyyellAm pothinthukoNda pOzhkkanEn vanthu ninREn
aiyanE! aranganE! unnaruLennum AsaithaNNAl
poyyanEn vanthu-ninREn poyyanE poyyanEnE.?
(ThirumAlai - 33)
(I got myself indulged in the women-folk; I am full of
all types of lies. I have come to You out of the
desire kindled by Your grace. I am a liar in thought,
speech and action!)
?aNNAL nee thantha Akkaiyin vzhiyuzhalvEn
veNNAL nOyveeya vinaikaLai vEraRappAinthu
eNNAL yAn unnai inivanthu kooduvanE??
(Thiruvaimozhi, 3-2-1)
(With the body given by Thee long ago, I have been
wandering about to satisfy my body?s desires. When
will I join You?)
?panmAmAyap palpiRaviyil padikinRayAn
tholmAvinait thodarkaLai muthalarinthu
ninmAthAL cErnthu niRpath enj~nAnRu kolO??
(ThiruvAimozhi, 3-2-2)
(Deeply involved in these several mysterious births as
I am, when will I join Your glorious feet, rooting out
the very old bonds of my sins?)
Such atonements will make the Lord to show compassion
and to remove the effects of the bad deeds committed
knowingly in the post-prapatti period.
?prAmAdika-pApangkaLaiyum, phala-utpAdakangkaL
allAthapadi paNNukaiyum;? --
Those bad deeds committed due to lack of attention on
the part of the prapanna are also made ineffective by
the Lord on His own. Only those lapses committed
knowingly have to be compensated by way of repentance
through ?prAyachittha prapatti?, so that there is no
delay in the attainment of mOkSha, which has been
ensured by the first prapatti.
Thus the Lord does favours even to the jIva who
commits bad acts after the adoption of the means, says
SwAmi Desikan.
(To continue)
dAsan
Anbil S.SrIivAsan
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