Vol 01.004 2. Rahsya Traya Saram

2. Rahasya Traya Sara:

ADHIKARA 10 : PRAPATTI YOGYATA ADHIKARA (Fitness for Prapatti)
The following qualifications are required for both Bhakti and Prapatti viz.,
(i) The desire to attain Moksha
(ii) Seeking the truth from the Sastras
(iii) Desire and capacity to perform the duties as prescribed in the Sastras

The following further qualifications are special to those desiring to adopt Prapatti viz.,
(iv) Inability to adopt any other means (aakinchanyam) ( v) Absence of interest in resorting to any other means being aware of the delay involved in attaining Moksha through them (Ananya Gathi tvam)
( vi) Unconditional and Absolute surrender to Sri Narayana with an unwavering and unflinching faith in him as the only Savior (Ananya saranatvam)

ADHIKARA 11: PARIKARA VIBHAGA ADHIKARA
(The Accessories or Angas of Prapatti) This chapter deals with the accessories or Angas for performing Prapatti. They are:-

(1) Aanukulya Sankalpam: Resolve to act only in accordance with the directives of the Lord and which would , therefore, be pleasurable to him. This includes-
(i) Following the duties enunciated for the Varna and Ashrama (i.e) Nitya and Naimittika karmas (ii) Respecting the devotees of the Lord (Bhagavatas and Acharyas) with the same ardor as while respecting the Lord himself.
(iii) Exceptional and Unconditional devotion to Sri Narayana only to the exclusion of all other deities.

(2) Praatikulya Varjanam: Resolve to scrupulously avoid all actions not pleasurable to the Lord (i.e) those opposed to the ones stated under (1) above.

(3) Maha Viwasam: Absolute faith and confidence that the Lord will surely protect the soul and certainly grant Moksha.

(4) Karpanyam : Realizing the utter inability of the soul to do anything except surrendering at the feet of the Lord. This 'Self effacing' confession eliminates the ego, pride, possessiveness and such other defects in the individual

(5) Goptrutva Varanam or Atma Nikshepam : A formal expression of one's total dependence on the Lord for salvation

One who observes these five Angas at the time of Prapatti will certainly be saved by the Lord and granted Moksha at the end of the present lifetime itself. This however does not mean that there can be a dilution in these Angas ( parts ) at the Post-Prapatti period. This only means that they are the accessories at the time of performing Prapatti . Of these, the most important is Mahaviswasam which can arise only as a result of the benign blessings of one's Acharya. Otherwise, it will be difficult to gear up adequate determination and concentration. It may be doubted how one could cultivate the five Angas mentioned above. Day in and day out, we are adopting and practicing these in our lives without our ever being aware of it.

Take the case of your visit to a departmental stores for buying some article that you need. The fact that you go to the particular stores is a favor done to that store. This is Anukulya sankalpa. That you avoid going to another competitor of his is Pratikulya varjana. Since you are not capable of manufacturing the product is an admission of your Akinchanya. The trust you place in the particular stores for delivering the goods in quality, quantity and a reasonable price is your Mahavisvasa that impels you to go to that stores. The fact of your picking up the product you need from the aisle, putting it in the store cart and pushing it to the cash counter for preparing the bill for payment in an implied request for the item constitutes your Goptrutva varana.

To cite another example, when you have necessarily to go out under unavoidable circumstances, you may have to entrust your kids to the care of a baby-sitter, of course for a consideration. The fact that you pay the baby sitter is your Anukulya Sankalpa towards that person. Not entrusting the job to some other person is an act of avoiding something unfavorable to that person .This is Pratikulya varjana. It is because of your inability to look after your wards or take them with you for whatever reason is a tacit acceptance of your helplessness. This is your Akinchanya. Your trust in the babysitter for taking good care of your wards constitutes your confidence or Mahavisvasa. What you request that person while entrusting the job is the expression of Goptrutva varana.

The same analogy can be extended to any situation in real life where one has to be dependent on another at whatever time or place or circumstances. If we recognize the fact of adoption of these measures even in our daily routine, it should not be difficult for us to consciously adopt the same while performing Prapatti- and no special training or orientation is needed to inculcate these requirements.

Mahaviswasam consists of having complete faith in the following:-
(i) The Lord is omniscient (Sarvjna) while the self is imperfect with full of blemishes due to Karma Vasanas. As the Lord is aware of the defects of the Chetana, in the normal course, the Chetana would deserve only punishment. But, on the recommendations of Mother Goddess Lakshmi, the Lord takes pity on the individual, accepts him, forgives his sins and grants Moksha
(ii) The Lord dispenses justice (rewards or punishments) strictly in accordance with one's Karma only. Since most of our deeds are misdeeds, we deserve punishments only. Still out of extreme compassion and love, God may forgive and grant Moksha. (iii) Since the Lord is omnipotent, there is nothing he cannot grant and there is no higher authority to question his decisions (Sankalpa), he can in exercise of his compassion accept the acts of submission (Prapatti) and reward with Moksha. (iv) The Supreme Lord may not grant other rewards of material benefits as quickly or as assuredly for various reasons in the interests of the Prapanna ( unlike other deities) but he never delays in granting Moksha to the Prapanna as requested by him
(v) The Lord has no prejudices, no favoritism. Whoever performs Prapatti is rewarded with Moksha irrespective of Caste, Creed, Sex etc. This is due to His Saulabhya (accessibility)

(To be continued)