Vol 01.002 2. Rahasya Traya Sara of Swamy Desika

2. RAHASYA TRAYA SARA OF SWAMI DESIKA

ADHIKARA 3 : PRADHANA PRATI TANTRA ADHIKARA (The most important and distinctive doctrine)

A basic understanding of the Sarira bhava ( body aspect) of the Jeevatma in relation to the Sariri bhava (soul aspect) of the Paramatma is the springboard for our take off on the way to attain Moksha. We have dealt with this in greater detail in our Chapter "Who is God?" ( being posted in a separate serial )

We have discussed therein how Chetanas or sentient beingsconstitute the body of Iswara and are supported, controlled and directed by Isvara who is their soul. It naturally follows that they exist for the pleasure of Isvara. The Seshatva(Subordination) of the souls is only another way of saying that they have Dasatva (Service) or right and duty to serve Isvara,who is their master.

ADHIKARA 4: ARTHA PANCHAKA ADHIKARA
( The five things that should be known to the seeker of Salvation)
The Acharyas instruct us on the following five important things that should be known to every seeker of salvation -called Artha Panchaka:-
(i) Paramatma Svarupa: the characteristics of the Supreme soul
(ii) Jeevatma Svarupa: the characteristics of the individual soul (iii) Upaya Svarupa: the means for the Jeevatma to reach the Paramatma (ie) Moksha through Bhakti or Prapatti (Note that rajayoga, karmayoga and gnanayoga are not the direct means to attain moksha.)
(iv) Phala Svarupa: the ultimate purpose of existence of the Jeevatmas is to serve (Dasatva) at the feet of Paramatma on attaining Moksha and
(v) Virodhi Svarupa: the nature of impediments on the path of the ultimate goal
The items (i) to (iv) have already been dealt with in our Chapter Who is God? mentioned above.We mention here the various forms of the impediments .

The impediments arise from sins committed by the individual souls by transgressing the codes of conduct prescribed in the Sastras thus incurring the displeasure of the Lord. This in turn impedes the progress of the Jeeva towards Moksha. The sins are born out of Avidya (Ignorance),and Karmavasana (the latent impressions of the past and the present deeds)-the effects of which can be got rid of only by atoning and surrendering to the Lord (Vide the details in the chapter mentioned above and also in the chapter on Karma and Punarjanma, which will also be posted separately)

As for the impediments, they manifest in different ways:-
(i) Associating the Jeeva with Prakriti, thus blunting intellect
(ii) Making the Jeeva identify itself with the body and sense organs
(iii) The Jeeva being born as an animal or bird etc., which have no access to Sastras
(iv) Even if born as a human, the intellect of the Jeeva being maliciously influenced by atheism.
(v) Even if a Jeeva is a theist, becoming too much addicted to worldly pleasures
(vi) Committing sins deliberately to secure temporary and trivial mundane benefits
(vii) Continuing to commit sins more and more- one sin leading to another in an endless chain
(viii) Performing rites and rituals for securing trivial mundane benefits and from petty deities (devatantara) who are no better than the Jeeva himself.

To use Swami Desika's anology, they are LIKE COWS TETHERED TOGETHER IN THE SAME BARN, and imagining such trivial benefits as the 'be all and end all 'of life and becoming immersed In the worship of such petty divinities (ix) Imperfect meditation and wrongful worship leading to further involvement in Samsara, and
(x) Other such hinderences to the progress towards liberation - IT MAKES NO DIFFERENCE IF A PERSON JUMPING OVER A WELL FALLS WITHIN EITHER RIM OF THE WELL says Swami Desika.

ADHIKARA 5.: TATTVA TRAYA CHINTANA ADHIKARA (The three reals)
The three 'reals' of Chetana (Sentient), Achetana ( Non-sentient) and Isvara (All-sentient),their Svarupa ( form) and Svabhava (nature) have already been dealt with extensively in Chapter Who is God? mentioned above.

ADHIKARA 6.: PARA DEVATA PARAMARTHYA ADHIKARA
(Truth as to who is the Paramatma - the Supreme deity) We have seen that the ultimate aim and object of all Chetanas is the attainment of Moksha (i,e) integrating with Paramatma.It is,therefore,necessary to know who this Paramatma is. JUST AS A PERSON DESIRING TO REACH A SPECIFIC DESTINATION SHOULD KNOW WHERE EXACTLY IT IS LOCATED AND THE PRECISE AND SHORTEST ROUTE LEADING THERETO, THE PERSON DESIRING MOKSHA SHOULD KNOW WHO CAN GRANT THIS MOKSHA AND THE EASIEST MEANS TO SECURE THE SAME. WE NEED NOT KNOW ANYTHING ELSE THAT DOES NOT RELATE TO THIS SPECIFIC OBJECTIVE.
The Paramatma referred to is none other than SRIMAN NARAYANA ( as explained in our Chapter '" O! My God !")

ADHIKARA 7: MUMUKSHUTVA ADHIKARA (When one becomes desirous of Moksha)
Through the Sastras, the individual soul discerns the differentiation as between its self and the body on the one hand and as between its individual soul (Jeevatma ) and the Universal soul (Paramatma) on the other. He also comes to know that his deeds (Karma) are responsible for his repeated reincarnations (Punarjanmas). He therefore refrains from bad deeds (Papa) and resorts to spiritually meritorious deeds (Punya) as prescribed in the Sastras. He also becomes aware of the Supreme Lord Sri Narayana and that surrender (Prapatti) to him as the only means to reach Narayana and enjoy everlasting bliss. He thus becomes a mumukshu.

To put it differently, the desire for securing Moksha would arise in an individual only when the following categories of feelings of 'I' and 'Mine' are got over.(Aham kara and Mama kara): (i ) the feeling generated by the soul's attachment to the body (ii) the feeling of possessiveness over the body and bodily experiences
(iii) the feeling of being subordinate to another deity or being equally subordinate to Bhagavan and the other deities. (iv) the mistaken impression that individual soul is its own protector and lord.
(v) the mistaken belief of the self acting on its own, for its own benefit and enjoying the fruits thereof.

ADHIKARA 8 : ADHIKARI VIBHAGA ADHIKARA (Classification of persons qualified for Moksha)
There are two kinds of persons qualified for Moksha viz., Bhaktas and Prapannas.We have discussed about Bhakti in the Chapter on Bhakti yoga. What remains is Prapatti.This Prapatti can be performed even by one who is not aware of the rules to be followed and the steps to be taken in performing Prapatti.(Surrender). This surrender can be done by simply surrendering to the Lord with absolute faith in him
( i ) By repeating the Mantra AS ADVISED BY THE GURU. THIS IS CALLED "UKTI NISHTA"-(performance done as told.)
( ii ) one may request his Acharya who acceding to his request performs Prapatti and prays to the Lord on behalf of the Sishya without the Sishya repeating the Mantra himself. THIS IS CALLED 'ACHARYA NISHTA.'
( iii ) In very rare cases, highly evolved souls can resort to Selfsurrender. THIS IS CALLED 'SWA NISHTA' and those who do this are called 'Swayam acharyas'
( iv ) Others who can do neither 'Swa nishta' nor find an appropriate Acharya for doing 'Ukti nishta' or 'Acharya nishta' as above ( e.g those who have migrated to foreign countries like the USA but who are nevertheless desirous of doing Prapatti) can find out another devotee of Bhagavan and perform Prapatti in WHAT IS KNOWN AS 'BHAGAVATA NISHTA'

Unless one resorts to Bhakti or Prapatti, it is impossible to attain Moksha. Between them, Prapatti can be adopted by all irrespective of caste, creed, sex, place or time and done without any elaborate rituals. Prapatti can destroy all Sanchita Karma. Bhakti and Prapatti are inculcated also by Bhagavata Abhimana (devotion towards the devotees of the Lord) and Divyadesa vasa (residing in places sacred to the Lord).

[To be continued}