Vol 01.003 1. Rahasya Traya Saram

1. Rahasya Traya Saram
ADHIKARA 9: UPAYA VIBHAGA ADHIKARA (Classification of the means for attaining Moksha)

It is well known -
(i) that Rajayoga or Hatayoga can at best serve as means to discipline the body and mind and cannot lead to Moksha.
(ii) that Karma yoga has to be of the Nishkamya variety and that while we cannot give up Nitya and Naimittika karmas under any circumstances Karma yoga by itself cannot lead to Moksha but at best serve to lead to Gnana yoga and then possibly to Bhakti yoga
(iii) that Gnana yoga cannot by itself lead to Moksha because mere 'knowledge' will be 'useless tinsel' unless it blossoms into ' action in .devotion.'(e.g) - Merely 'knowing' that a disease can be cured by appropriate medicine cannot cure the disease unless the specific medicine is actually consumed; - Merely 'knowing' that hunger will subside by taking food cannot solve the problem of hunger unless one actually eats food; - Merely "knowing" the way to reach a particular destination cannot help in taking one there unless one actually moves towards the destination.
(iv) that Bhakti yoga while being counted as one of the direct means to Moksha is difficult to practice as explained in the opening paragraph of this series..

ARJUNA was therefore confused and frustrated and asked SRI KRISHNA as to what he should do in these intriguing circumstances. As an answer to this question, Sri Krishna advised Arjuna to totally surrender to himself and that as God incarnate he would himself stand in the place of these yogas. Having left all dharma (i.e) these upayas, if he thus surrenders, the Lord would certainly wipe off all his sins, and protect him. Having pledged his promise, Sri Krishna advised him not to entertain any grief any more.

WHAT WAS ADVISED TO ARJUNA IS APPLICABLE TO ALL OF US AND GOD WOULD CERTAINLY EXTEND THE SAME PROTECTION TO US IF WE UNCONDITIONALLY SURRENDER OURSELVES TO HIM.

Thus, over and above the four upayas listed above Bhagavan has provided in his Charamasloka, a fifth course , that of Prapatti - THE ONLY EASY BUT SURE MEANS TO ATTAIN MOKSHA.

The essential differences between Bhakti and Prapatti may be summarized as follows :
Point of difference is indicated by Roman Numerals Bhakti a.k.a. Upasana is indicated by letter (B) Prapatti a.k.a. Saranagathi is indicated by the letter (P)

I.BIRTH
(B):One should be born within the first three Castes because Upasana can be commenced only in the Sarira secured at birth though it can be continued in any other Sarira in subsequent births. (P): Irrespective of Castes, the only qualifications are i) One should feel incapable of following Bhaktiyoga ii) Desire ONLY Moksha
iii) Desire it ONLY from Bhagavan knowing that ONLY He can grant it

II.KNOWLEDGE OF SASTRAS.
(B): One should know the Sastras properly (P) : Lack of knowledge of Sastras is not a disqualification

III. FOLLOWING THE DISCIPLINES
(B): One should follow the disciplines prescribed in the Sastras scrupilously and without fail
(P): Following the disciplines is RECOMMENDED as an ADJUNCT and not as the main condition of Prapatti

IV.DELAY IN SECURING MOKSHA
(B) : One who does not mind delay in securing Moksha can adopt Bhakti
(P) : One who is anxious in securing Moksha without delay should adopt only Prapatti

V. VARNASHRAMA DHARMA
(B) : The observance of Varna and Ashrama Dharmas is sin-quanon and forms a necessary condition and includes several strenuous Nitya and Naimittika duties.
(P) : The observance of Dharmas while cannot be dispensed with, is NOT considered to be PART OF PRAPATTI. It is done to please the Lord with angas detailed in Adhikara 11 below.

VI. ANTHIMA SMRITI
(B): The remembrance of the Lord at the time of death is necessary. This can dawn ONLY in the LAST SARIRA when all the karmas get obliterated.
(P) : This is not necessary. Once surrendered, the Lord remembers and so grants Moksha at the end of the CURRENT life itself or earlier as prayed for at the time of Prapatti.( Vide Varaha Charama sloka also)

VII. REMOVAL OF KARMA
(B) : Bhakti yoga can not remove Prarabda Karma. (P) : Prapatti will remove both Sanchita Karma and even Prarabda Karma till the performance of Prapatti. If one desires Moksha HERE and NOW and prays for it AT THE TIME OF PRAPATTI, the Lord would grant it right away.
This is called AARTHA PRAPATTI.

Any delay is only because the Prapanna had not prayed for an immediate release, being prepared to go through the unexpired portion of Prarabda Karma till the end of the CURRENT life. This is called TRIPTA PRAPATTI.

In this case, the sins committed without knowledge are ignored and those committed knowingly get expatiated by atonement (Nirveda and Prayaschitta) or by suffering minor punishments in the CURRENT life itself.

VIII : DURATION AND INTENSITY OF SAADHANA (B) : Has to be practiced incessantly for long periods; Is beset with numerous impediments; Is a difficult process for attaining Moksha because it involves the strict observance of one or more of the 32 Vidyas attached to Bhakti yoga.
(P) : Prapatti guarantees Moksha INSTANTLY; Requires to be done ONLY ONCE; No impediments or hard conditions to be fulfilled; Can be resorted to even by one who does not have any clear knowledge provided one has the mind and inclination to adopt the means.

Mr.A.K.RAMANUJAM, observes-
"Prapatti (unlike Bhakti) works for everyone, whatever be his state, status. caste or previous history. Not merit but demerit may qualify the soul for the grace. Not learning or high caste but their opposite may endear one to God...for Prapatti , there are no conditions of place, time, manner, fitness.The only condition is that the Lord and ONLY the Lord be the object. Draupadi, the heroine of Mahabharata, performed Prapatti when she was menstruating and unclean. Arjuna received the Lord's counsel and grace on the battlefield, surrounded by vile and unclean people"

When this Supreme Lord is so Supreme and the individual soul is so worthless on account of sins, how would God stoop down to the level of the soul and lift him up?

Sri Ramanuja answers that God can and will do this in exercise of his immense accessability, grace and compassion (Saulabhya ) in preference to his Paratva ( omnipotent power) And,

JOHN.B.CARMAN quotes Sri Ramanuja asking and answering- "How can a lame man climb on an elephant, if you tell him to do so? Likewise, how can an insignificant soul in this imperfect world approach the Lord of all? The answer is surely that an elephant can accommodate itself lying down so that the lame man can mount"- All that is needed is the absolute confidence (Mahaviswasa) on the part of the lame man that the elephant would allow him to mount on by lowering itself down to his level.

Another question arises as to how Prapatti could destroy all the Sanchita karmas as also the Prarabda Karmas? These Karmas can be likened to a huge load of cotton bales stacked in a warehouse. And, if the entire stock has to be used up by taking out for purposes of spinning little by little, it would take an inordinately long time. But, by applying a single burning match STICK, the entire STOCK could be gutted. Likewise, the sparkling matchstick that the Acharya lights up at the time of Prapatti can and indeed does destroy all the accumulated sins.

Sri ANDAL puts it picturesquely:
"The entire stock of accumulated sins and those that had started to yield results would be incinerated like dirt scorched by fire" " Poya Pizhaiyum Pugu Tharuvaan Ninranavum Theeyinaal Thoosagum"

"It is said that the enormous debit entries appearing on the balance sheet of the individual's Karma account can be more than offset by one mighty stroke of credit entry of simple faith in the saving grace of God. And, Prapatti which represents this credit transaction demands no effort; not even an act of will. Rather, the abandonment of the will, the abandonment of all effort. It merely requires Absolute surrender to his will"

(To be continued )