Bhakti and Prapatti - 2
From the Bhakti List Archives
• September 27, 1998
Sri :
Srimate Sri Lakshmi Nrusimha Para Brahmane Namaha
Srimate ShatakopAya Namaha
Srimate Bhagavad RAmAnujAya Namaha
Srimate NigamAntha MahAdesikAya Namaha
Srimate Sri Adhi vaNN shatakOpa yateendra mahAdesikAya namaha
Srimate Sri Lakshmi - Nrusimha Divya PAdukA Sevaka -
Srivan Shatakopa Sri NArAyana Yateendra MahAdesikAya Namaha
Dear bhaktAs of Sriman NArAyaNA,
namo nArAyaNA . pranAmams.
-----------------------------------------------------------
Sriman nArAyaNA out of His great compassion towards the baddha
jIvAtmAs propagates vedAs and allied sAstrAs , which are the
only way through which they can possibly know about Him & the
ways to reach Him. The ultimate and final essence of sAstrAs is that
Sriman NArAyaNA is the sarIrI and ,all chit & achit are His sarIrA.
This eternal sarIra sarIrI bhAvA is composed of the following three
things :
a. AdheyatvA (ie.being supported by a sarIrI) : Existence of
the sarIrA(body) is due to the sarIrI ie. sarIrI supports
the sarIrA. In other words , if sarIrI ceases to exist ,
sarIrA also ceases to exist.
b. niyamyatvA (ie. being controlled by a sarIrI ) : Not only
that sarIrA derives its existence from a sarIrI, it is also
being controlled by the sarIrI. So , sarIrA acts as per the
will/desires of sarIrI.
c. seshatvA (ie. existing for the pleasure of sarIrI ) : Not only
that sarIrA is supported & controlled by sarIrI , it exists
only for the pleasure of sarIrI ie. sarIrI is sarIrA's Master.
It is to be noted that the "sarIrI" needn't be physically
present inside a "sarIrA". This is not a condition to be met
out for the sarIra-sarIrI bhAvA to hold good..
Thus Sriman NArAyaNA supports and controls all jIvAtmAs, and all
the jIvAtmAs exist purely for His enjoyment. Thus, the very
essential nature (svaroopam) of a jIvAtmA is to perform kainkaryam
to Sriman NArAyaNA for His pleasure and performance of any
other activity doesn't conform to its nature. This implies that ,
baddha jIvAtmAs are like fish out of water , suffering in the
material world by not living according to their actual nature.
Only in Sri VaikuNTham can a jIvAtmA perfectly act according to its
nature (svaroopam) without any interruption. Realizing this great
truth by the mercy of a sadAchAryA, a baddha jIvAtmA becomes highly
desirous of obtaining moksham and thereby reach Sri VaikuNTham , the
spiritual world beyond this material world,and perform uninterrupted
bhagavad anubhavam and kainkaryam to the Divya Dampati, with great
bliss. This is just like the ardent desire of a fish which is out of
water (not according to its nature) , to get into the water (in
accordance with its nature). Such highly glorifiable baddha jIvAtmAs
are called as mumukshus , whose only goal is the attainment of
moksham. The mumukshu thus needs to know about the means(upAyA) to
fulfil his desire.
sAstrAs declare that Bhakti and prapatti are the only two means
(sAdhya upAyAs) by which the baddha jIvAtmAs can attain moksham ,
while the Divya Dampati are the Siddha upAyam .
NArAyaNA Himself, in Ahirbudhnya samhitA categorically declares :
" bhaktyA paramayA vA-pi prapattyA vA mahAmathe
prApyoham na anyathA prApyO mama kainkarya lipsubhihi "
NArAyaNA here clarifies that bhakti and prapatti are the only means &
by no other means will He grant moksham . So, all other processes
like Bhagavad kalyAna guna Sravanam , nAma sankeertanam , living
at a Divya desam , bathing in pushkarinIs & sacred rivers etc should
culminate in either "bhakti" or "prapatti" for one to obtain moksham.
So ,it is not that a highly devoted person would be deprived of
moksham by Sriman nArAyaNA. Such a devotee would be guided by
Sriman nArAyaNA to end up with either "bhakti" or "prapatti" and
thus its just a matter of time -may be within that life time or
in the next few births , that he/she would obtain moksham.
In many Vedic literatures & in works of Sri Vaishnava AchAryAs , the
term "Bhakti" is usually associated with the term "Bhakti YogA" ,
which is the meditation through ashtAnga yogA on the kalyAna gunAs,
divyamangaLa vigrahA etc of Sriman nArAyaNA with unsurpassed love .
"Bhakti" referred here is the continuous stream of knowledge which
is of the nature of uninterrupted memory and which is unbroken like
the flow of a stream of oil. This description is not be taken lightly.
The intensity of the uninterrupted nature of contemplation on Sriman
nArAyaNA is the central focus of ashtAnga yogA. There are 32 Brahma
vidyAs (ie.upAsanAs) that are prescribed in the upanishads . A devotee
performing bhakti yogA will adopt a particular Brahma VidyA as the
means (sAdhyaupAyA) for attaining moksham. Due to lack of a proper
word, the term "Bhakti" is also sometimes used to imply "devotion"
to Sriman NArAyaNA ,which needn't be the "matured state of jn~AnA"
(ie. "Bhakti" proper) expressed through ashtAnga yOgA.
The seven general pre-requisites for Bhakti YogA are
1. VivekA (discrimination) : Purification of body through proper
intake of sAttvik food etc .
2. VimOkA (freedom) : abjuration of all desires other than to
meditate on Sriman nArAyaNA .
3. abhyAsA (practise) : Practise worshiping the Lord with full
enthusiasm (again & again ).This involves strict adherence to
scriptures etc .
4. kriyA (work) : proper adherence to the VarnAshrama dharmA
mainly dealing with the pancha mahA yaj~nAs ( this makes
only the dvijAs to be fit for starting "Bhakti yogA" ).
5. kalyANA (auspiciousness ) : practise of virtues like
truthfulness , integrity , compassion , benevolence,ahimsA etc.
6. anavasAda : being without any despair due to dissappointment ,
completely forgetting all past sorrows .
7. anuddharSa : absence of exaltation ie. being in a state which
is the optimal midway between excessive joy & the absence of
it.
The severe practise of karma & jn~Ana yogA can only bringforth
the stage for performing bhakti yogA . Jn~na yogA is the
"self-realization" ("self" stands for jIvAtmA ) , whereas "bhakti
yogA" is "God-realization" . So , "ashtAnga yogA" is performed
for God-realization ie. for obtaining moksham .
Jn~Ani is a person who performs Bhakti YogA (God realization) & not
jn~Ana yogA. The person performing Jn~Ana YogA (self-realization) is
known as kevalA . Jn~Ana YogA is the constant meditation of the self
ie. jIvAtmA . It results in Atma sAkshAtkAram ie. self-realization.
It is however important to note that a kevalA is fully aware of his
swaroopa of being subservient to Sriman NArAyanA . But a
kevalA is neverthless firmly attracted by the bliss derived in the
meditation of his own self (with the understanding as servant of
nArAyaNA) & is unable to come over it & proceed further to meditate on
ParamAtmA Sriman NArAyanA . A kevalA's position is very much
understandable since many a people in this world cannot overcome even
watching TV,cinemAs, sports etc which only have dry hapiness (fully
material; not spiritual ). The bliss derived from the contemplation
of the "self" (jIvAtmA) would certainly be attracting a kevalA like a
magnet. He attains "KaivalyA" wherein he attains the state in which he
simply meditates on his own self (fully self-realized state ) .From
there he can continue further to perform bhakti yogA and attain
moksham.
After perfecting karma & jn~Ana yogAs one will start performing
"bhakti yogA" (since karma yogA by itself is integrated with jn~Ana
yogA , bhakti yogA can be started after its perfection also ).
The perfection of bhakti yogA is through ashtAnga yogA which has 8
parts :
1. yama : self control & practise of virtues like ahimsA,
non-covetousness , non acceptance of gifts etc .
2. niyama : practise of purity in thought , word & deed.
3. Asana : adoption of proper posture & seat .
4. prAnAyAma : Control & regulation of breath alongwith the
reflection on the meaning of the mantrA like ashtAksharam .
5. pratyahAra : Withdrawl of mind & other senses from their out going
tendencies .
6. dhAranA : fixing of the mind towards Sriman nArAyaNA. Depending
upon the type of upAsanA (out of 32 Brahma vidyAs prescribed in
upanishads) one chooses , the contemplation on nArAyaNA will
vary .
7. dhyAnA : Continuous meditation on the divya mangaLa vigrahA,
kalyAna gunAs etc of nArAyaNA to the exclusion of all other
objects. One must be almost sinless to attain this stage of having
deep and profound love towards Sriman nArAyaNA which is the
driving force for dhyAnA.
8. samAdhi : Final stage of concentration when the yogi attains the
super-conscious state of divine life & becomes united with Sriman
nArAyaNA . There is "unity" & not "identity" . When the dhyAnA
ceases , this communion (ie. unity) with nArAyaNA also ceases. In
other words , eternal communion is not possible as long as the
jIvAtmA has connection with prakruti . The culmination of samAdhi
is the attainment of liberation (mokshA) & eternal union at Sri
VaikuNTham .
Devotion in the form of nAma sankeertanam , Bhagavad ArAdhanam,
Listening to the avatAra leelAs of Sriman nArAyaNA etc aids one to
have steady rememberance of Sriman nArAyaNA . They by themselves
doesn't constitute "bhakti yogA" . Rather they are some ways of
expressing one's devotion & develop the "love" for nArAyaNA ,
thereby aiding the process of ashtAnga yogA .
During bhakti yogA , the yogI will at first encounter the stage
called "Para bhakti" wherein his mind ,thought & all sense organs
are completly focussed on Sriman nArAyaNA. He does only worship of
nArAyaNA & meditation on Him & these are the only things that
sustain him. After severe practise of the ashtAnga yogic process ,
the yogi passes onto the next stage called "para jn~AnA" wherein
the thirst for the direct vision of Sriman nARAyaNA becomes highly
intense . Sriman NArAyaNA being pleased with his devotion gives
the mental vision of His divya mangaLa vigraha. This results
into much more intense love & the yogI is mad after communion with
NArAyaNA . He cannot bear the separation even for a second & is
literally pleading with Sriman NArAyaNA constantly for the arrival
of the eternal union with Him. At right time , he attains the
God-realization & enjoys the divine company of nitya soorIs &
muktAs at Sri VaikuNTham in serving Sriman NArAyaNA uninterruptedly.
Obviously this process is out of question in this age of kali.
Likes of vashistar, vyAsar, sukar, jada bharadar, Bheeshmar,
nAthamunigaL are the capable persons for performing such
contemplation with deep & unsurpassed love towards Sriman
NArAyaNA. Thus, prapatti is the only way out.
-- to be cont --
namo nArAyaNA
adiyEn rAmAnuja dAsan
anantha PadmanAbha dAsan
sarvam sri KrishnArpanamastu
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