அன்பில் ஸ்ரீ ராமஸ்வாமி-RAHASYATHRAYASAARAM

PRAPATTI
(Abandon or Absolute Surrender)

Dear Bhagavatas,

It is proposed to give under the title PRAPATTI, a bird' eye view of Swami Desika's Rahasya Traya Sara in the forthcoming postings. Part 1 covering upto Chapter 2 of the RTS is given below. You may want to collect the postings in a single file for your record. I will be grateful for your feedback and your inputs.

You may feel free to seek clarifications for any doubts. But, it is felt that the subsequent postings would clear most of them. We will, however, strive to provide ASAP, answers to those, we believe, are not so covered.

Dasoham
Anbil Ramaswamy

SECTION : 1 : INTRODUCTION

Bhakti and Prapatti are the only means to attain Moksha. Of the two, Bhakti yoga is difficult to practice what with one or the other of the strenuous 32 Vidyas in 'Thailadhara' nature with an intensity upgraded from Para Bhakti to Para Gnana to Parama Bhakti and even so, it can secure Moksha only to those qualified to practice it and only when all karma is obliterated by attrition- a process that can take even an interminably long time- may be over several births .

And, for the one desirous of Moksha assuredly and without delay, the only easy way is that propounded by Lord Krishna in Bhagavad Gita 18 / 66 in the Charama sloka viz., Prapatti. The word 'Prapatti' is from the roots 'pra' and 'pat' together meaning 'To drop down', 'To take refuge with' . Hence, Abandon or Absolute unconditional surrender with the attitude of personal helplessness at the feet of the Lord. a.k.a. SARANAGATHI. In Charama sloka (i.e.) the last verse concluding the substantial part of the Gita discourse (verses following being in the nature of Phalasruti-fruits realizable on reciting the text)

Lord Krishna says "Having renounced all Dharmas, take refuge in me alone. I shall absolve you from all sins.- Do not grieve" Sarva dharmaan parithyajya maam ekam saranam vraja Aham tva sarva papebhyo mokshayishyami maa sucha

This does not mean that one should give up one's dharmas and then surrender to him, as some would have us believe. It only means that because you have found other means like Bhakti yoga difficult to practice you are unable to take recourse to them,the only course open to you being surrendering yourself to me, Do that surrender right here and now. Once you do this I shall protect you and grant Moksha. And, he asks you not to grieve and plights his promise to protect..

The most important exponent of the philosophy which recommends Prapatti is SWAMI SRI VEDANTA DESIKA (1268 a.d to 1369 a.d). He was a critical disputant who made extensive and intensive research in comparative religions and proved convincingly especially through his "PARA MADA BANGAM" and "SATHA DUSHANI" that other philosophies and tenets are worthless FOR A PERSON DESIROUS OF MOKSHA. He is also known as KAVI-TARKIKA-SIMHA (Lion-king among poets and rationalist logicians) and VEDANTA-ACHARYA (the preceptor of Vedanta). In fact, the word Desika itself means a preceptor and the nomenclature fits him eminently as he was indeed the preceptor par excellence. He was also known as 'SARVA TANTRA SVATANTRA" meaning master of all arts, crafts and artifacts.

A prolific writer that he was, he wrote 28 Stotra granthas (Prayers of praise) 4 Kavya granthas (Epics), 13 Vedanta granthas (Explanatory works), 32 Rahasya granthas (on esoteric truths), 24 Prabandhas in Tamil (Holy collects) besides 2 Anushtana granthas (Rules for daily observance), as also a Naataka (Allegorical drama). RAHASYA TRAYA SARA was his magnum opus which is the sheet anchor of our Siddhanta (Philosophy). As his inimitable style, spirit, force and import of his presentation cannot be transfused into the present dissertation, we can at best endeavour to have a glimpse of his work by following the arrangement of the subject as adopted in his Rahasya Traya Sara. This work consists of 32 Chapters called Adhikaras and consists of four parts;
(I) Arthanu Sasana (Ch.1 to 22) enunciates the important concepts of Tattva, Hita and Purusharta
(ii) Sthrikarana (Ch.23 to 26 ) raises all possible doubts and objections relating to the previous part and clears them. (iii) Pada-Vakya-Yojana ( Ch 27 to 29) explains the principles of Mulamantra, Dvaya and Charama Sloka And, (Iv) Sampradaya Parikriya (Ch.30 to 32) deals with the duties of the preceptor, the duties of the disciples and such other traditional matters.

SECTION 2 : GURU PARAMPARA SARAM.(The lineage of preceptors)

At the outset, he begins his work with respectful homage to the lineage of preceptors which commences from the Paramatma himself who is the PRATHAMA ACHARYA (the first and foremost preceptor). Lord Krishna, an Avatar of SRI NARAYANA advised ARJUNA on the battlefield of KURUKSHETRA, the gospel of BHAGAVAD GITA, the most important part of which is the Charama sloka on which the Siddhanta is based.

Next to him are SRI LAKSHMI (Consort of the Lord), VISHVAKSENA (the chief of staff and chief advisor in Paramapada).

Then follows NAMMALWAR (also known as SATAKOPA) who is considered the Chief among the Alwars and Chief among Acharyas who rendered inTamil the quintessence of the four Vedas in his Tiruviruttam, Tiruvasiriyam, Peria Tiruvantadi and the great Tiruvoimozhi.

In the lineage of Acharyas who followed are Natha muni, Pundarikaksha, Ramamisra, Yamuna muni, Mahapurna and Ramanuja muni Of these, the most renowned are the three Munis known as Munitraya Viz., NATHAMUNI who received directly from Nammalwar the 4000 hymns and codified them as the Divya Prabandam,YAMUNA MUNI also known as Alavandar who inaugurated the matrix of Srivaishnavism and RAMANUJA MUNI also known as Lakshmana Yogi pungava and Emperumanar. Actually, the Siddhanta came to be known after the last named as Ramanuja Darsana.

Sri Desika enjoins that it is the primary duty of a disciple to have absolute faith in and revere the Acharyas as the alter-ego of Paramatma himself since it is these Acharyas who open up the way to Moksha and maintains that the deep debt of gratitude to the Gurus can never be requited. It is only through the Guru's Upadesa (advice) our mental attitude can change, our vision broadened and we understand better than ever before.-

"Naam theliya odhi theliyaada marai nilangal theliginrome'

The lotus flower while in water blooms on receiving Sun's light. If the flower were out of water, the sunlight would only scorch and dry it up and it cannot blossom. So also, only when there is the contact and guidance of the preceptor ( Aachaarya Sambandam) can the soul evlve and blossom towards salvation.

SECTION 3 FROM THE RAHASYA TRAYA SARA OF SWAMI SRI VEDANTA DESIKA

ADHIKARA 1. UPOTKARA ADHIKARA (Introductory)

For the one who desires Moksha (Mumukshu), the very desire can arise only through a proper Guru and the attainment of this proper Guru itself is possible only if one or more of the following conditions are satisfied:
(i) God's love
(ii) Good deeds done even by chance
(iii) The gracious glance of God even at the time of birth (Jayamana Kadaksha) or in Tamil (Karuvile Thiru) (iv) Absence of hatred towards fellow beings (another way of saying love towards fellow beings)
(v) Willingness to learn the truths
(vi) Association with the virtuous.

Our Vedas have time and again reiterated that essentially the individual souls are divine and have an inherent right to attain Moksha. But, due to the dirt of Karma Vasanas they had accumulated over several lives, they are oblivious of this divinity and stray into the cycle of births and deaths in a vicious circle of Karma and Punarjanma. Thus, they become confirmed 'Nitya Samsaris' without any hope of redemption. It is only a rare occurance that due to the factors stated above that an individual soul stumbles on a Guru who initiates him into the eternal truths and restores him to his rightful place in Moksha through Bhakti or Prapatti.

To illustrate the importance and the role of the Guru, and the deep debt of gratitude the emancipated soul owes to the Guru, Swami Desika gives an illustration thus:
The young crown prince of a king goes with his father on a hunting expedition to a forest where he gets lost. He is brought up by some huntsmen. He imbibes the qualities, customs, manners and habits of the tribes forgetting that he is actually the prince. After some time, he is spotted by a few courtiers of the king who reveal to him his identity and bring him back to the king. The king is mightily happy in getting back his dear son whom he had believed as lost forever. Thanks to the royal servants, the prince regained his regalia. In the same manner, the Jeevatma that had lost its identity is restored to its pristine glory through the chance encounter with the Gurus who are the true servitors of God.

ADHIKARA 2 : SARA NISHKARSHA ADHIKARA
(Determination of what is best)

It is these Gurus who instruct a Mumukshu what should be learnt and what should be ignored as not useful for attaining the goal of Moksha. Having fixed our objective as the attainment of Moksha, We should carefully avoid those that are either opposed to or are not conducive to the said goal.

Indeed, there are innumerable things in this world to know, life is short and hinderences are many. Therefore, A WISE PERSON DESIRING MOKSHA SHOULD PREFER ONLY WHAT IS ALWAYS AND UNCONDITIONALLY MOST VALUABLE, without frittering away time and energy on lesser or even harmful objectives.

The things to be scrupulously avoided are: (i) the philosophies of those opposed to the Vedas ( like Charvakas, Buddhists, Jains etc.,) and the philosophies of heretics (like those who accept the Vedas but misinterpret its contents).These are worthless (Asaara). (ii) the philosophies contained in Karma khanda of the Vedas because they are only of very little value (Alpasaara). (iii) That part which deals with the attainment of Svarga (Heavens) after death though may appear valuable to some- does not lead to Moksha ( Saara)
(iv) that part which deals with the realization of one's own self (Kaivalya) and the means to attain thereof, though a little more valuable than (iii) above is really not conducive to the attainment of Moksha (Saaratara)
(v) What is most valuable is that which deals with the supreme Brahman, the attainment of this Brahman and the means thereof (Saaratama).

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).

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"

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)

ADHIKARA 12 : SANGA PRAPANA ADHIKARA ( The preliminaries for performing Prapatti)
An archer might be able to fix the arrow to his bow and aim immediately at the target. Though the actual act of shooting might be done at an incredibly short split-second, he would have gone through a lot of preparation, practice and intense training before acquiring the expertise and precision in fixing and targeting. He would have developed over a period of probation adequate mental concentration, adequate physical agility, adequate dexterity and adequate confidence about his achieving the hallmark of marksmanship .

So also, there are a few preliminaries for one desirous of performing Prapatti. These are:-
(i) Surrendering one's self unto the Lord (Svarupa Samarpana)
(ii) Entrusting the responsibility of one's protection to the Lord (Bhara Samarpana)
(iii) Dedicating the fruits of all deeds to the Lord himself (Phala Samarpana)

The mental preparation consists of the following auto suggestions and conviction thereof:
(i) "I" do not belong to me
(ii) I have nothing to call my own
(iii) I am not subject to anyone other than the Paramatma
(iv) Being my natural owner and master, Paramatma does every act of mine and for his own pleasure
(v) I have no means to protect myself other than the Lord
(vi) Myself and all that is supposedly mine belong to the Lord and the responsibility for protecting them rests with the Lord only and none else
(vii) The results (fruits) entailing from such protection accrues to the Lord and none else. These are known as Kartrutva Tyaga, Mamata Tyaga, Phala Tyaga and Phalopaya Tyaga.

If a person prays at the time of Prapatti for a sinless future in the Post-Prapatti period for the rest of the present life itself, the Lord grants this prayer also. But, such a prayer could occur to a Prapanna only when his mind is so evolved by the kind of training in the disciplines and dedication mentioned above.

ADHIKARA 13 : KRITA KRITYA ADHIKARA ( The one who has done what ought to be done)
The marks of a person who has performed what he ought to perform viz., Prapatti are explained:
In the Post-Prapatti period till death the Prapanna should be free from all anxieties, worries, tensions or doubts regarding the fact of achieving the goal. He should look forward to the event of deliverance as anticipating the arrival of a honored guest since the release from Samsara ( cycle of births and deaths) is a matter for supreme rejoicing.
He should, nevertheless, be wary of his promises to do the Nitya and Naimittika karmas pleasurable to the Lord, avoid those that would displease the Lord and maintain the Mahaviswasa and remember his own Karpanya and Aakinchanya during the rest of his life. In short, he will conduct himself as a liberated soul even while living in this world .

The repentance on his having committed sins and the atonement therefor are proper before Prapatti; Otherwise, Prapatti would be ineffective. If on the other hand, he languishes over his past karma EVEN AFTER PRAPATTI, it will amount to disbelieving the Lord's assurance to forgive all that. SO, ATONEMENT BEFORE AND HOPE AFTER ARE THE HALLMARKS OF A PERSON WHO HAS DONE PRAPATTI.

A self conceited person might feel that his initiative has been lost, but the Prapanna would feel that the initiative was never with him; It was always with the Lord to whom he had surrendered. Neither our will nor our mind nor our intelligence work out things for us. Every action is His; The only actin that can ever be ours is to surrender our will to Him. This surrender, he does not do for us because it has to come out of our free will. All he does is to create the circumstances for us to surrender to Him. If we don't surrender in word, thought and deed, He mercifully lets us go free, but to be tossed about in Samsara and take our own time to come to Him. Once, having surrendered, the Prapanna can rest assured of His protection and has nothing else to do for saving himself.

ADHIKARA 14 : SVANISHTA ABHIGNANA ADHIKARA
(Characteristics of behaviour of a Prapanna which show that he has developed the proper state of mind required of a Prapanna)

The following traits of behaviour would reveal that a Prapanna has attained proper stage of evolution of mind and the following nishtas (Codes of conduct) Viz., (i) Svarupa Nishta ( self surrender), (ii) Upaya Nishta ( surrendering the means ) and (iii) Purusharta Nishta ( surrendering the fruits of surrender) would serve as a barometer to measure the stage of such evolution:

(1 ) SVARUPA NISHTA:
(a) He will not feel hurt when others hurl insults on him, being aware that the soul can never be insulted
(b) He will feel compassionate towards those insulting him for only they would incur sin by insulting a Prapanna.
(c) He will feel thankful towards those accusing him because they make him aware of a possible defect in him for rectifying which they had given him an opportunity.
(d) He will not harbor any ill will against those insulting him being convinced that it is divine will that is instrumental for such accusations in a process of testing his courage to face insults with equanimity.
(e) He will feel happy that his sins get removed by being exposed to insults (merited or otherwise) and by exposure of his defects. In practical termsIf someone insults, you say "I think you are perhaps correct" If someone calls you a fool, you say "I have that doubt myself" If someone besmears you, you think you have gained an experience If you think nothing is in your hands, you will have no grief or misery

SRI ANDAL has provided in her TIRUPPAVAI an excellent example of this attitude. When her mates accused her , she answered "Maybe, I am at fault"- "Nanethan Ayiduga"6

This is considered to be the essential index of a true Vaishnava ( Vaishnava lakshanam)

NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is a Vaishnava?" ( devotee of Vishnu) and this poem is said to have influenced Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the following as the traits of a Vaishnava:7

(i) One who feels sympathetic on seeing the sufferings of others and rushes to alleviate their sufferings and does not feel proud for doing this.
(ii) One who respects all living beings alike, and does not engage himself in slandering through mind, word or deed
(iii) One who has no illwill towards others and regards all womenfolk (other than his wife) as Mother (i.e) without lust., one who does not indulge in falsehood, one who does not covet others' belongings
(iv) One who has banished with a determination Kama and Krodha (desire and anger) from his mind.
(v) One who has totally dedicated himself to the service of the Lord and humanity- because such service is the true hallmark of a Vaishnava.

(2) UPAYA NISHTA
(a) He is convinced that he is not subservient to any one other than Sri Narayana.
(b) He is prepared to welcome death as and when it comes-as an honored guest, knowing full well that on his death, he would reach up to the kingdom of God.
(c) He does not take recourse to any other means to achieve his goal in the firm faith that Lord Sri Narayana has already assured to respond to his prayers and will protect him under all circumstances.
(d) He is free from all worries knowing that Lord Sri Narayana would destroy all that is harmful and grant all that is beneficial to his spiritual upliftment ( not necessarily what he desires, which might turn out to be harmful ultimately)

(3) PURUSHARTHA NISHTA
(a) Being immersed in his dedication to the Lord, he no more seeks physical or material comforts or nourishment, in the conviction that everything happens as per the will of God.
(b) If any physical or material comforts come his way (through Dharmic ways, of course) he does not shun them, knowing that it is one of the ways to get rid of his Punya karmas because they also constitute impediments on his path to Moksha
(c) He views both joy and sorrow alike submitting himself to both with equanimity, knowing that both pleasure and pain visit him as ordained by the Lord.
(d) He feels intensity of devotion like that of 'Parama Bhakti" when he cannot brook any further delay in achieving communion with the Lord

When one acquires the mental caliber as aforesaid, there can be no fear other than Bhagavata Apachara and Acharya Apachara (disrespect to devotees and preceptor) which in any case, he would not indulge in.

In short, a true Vaishnava is a true gentleman and answers to the description of a 'TRUE GENTLEMAN' given by CARDINAL NEWMAN in these words:8

"The true gentleman carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; all clashing of opinion , or collision of feeling, all restraint or suspicion; or gloom or resentment. His great concern being to make everyone at their ease and at home. He has his eyes on all his company. HE IS TENDER TOWARDS THE BASHFUL, GENTLE TOWARDS THE DISTANT, AND MERCIFUL TOWARDS THE ABSURD. He can recollect to whom he is speaking. He guards against unseasonable allusions, or topics which may irritate. He is seldom prominent in conversation and never wearisome. He makes light of favors and SEEMS TO BE RECEIVING WHEN HE IS CONFERRING. He never speaks of himself except when compelled, never defends himself by a mere retort. He has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil which he dare not say out. From a long sighted prudence, he observes the maxim of the ancient sage that we should EVER CONDUCT OURSELVES TOWARDS OUR ENEMY AS IF HE WERE ONE DAY TO BE OUR FRIEND.

He has too much good sense to be affronted at insults; he is too well employed to remember injuries and too indolent to bear malice. He is patient, forbearing and resigned on philosophical principles

HE SUBMITS TO PAIN BECAUSE IT IS INEVITABLE, TO BEREAVEMENT BECAUSE IT IS IRREPAIRABLE AND TO DEATH BECAUSE IT IS HIS DESTINY.

If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy to better though less educated minds.

He may be right or wrong in his opinions but he is too clear headed to be unjust, he is as simple as he is forcible and as brief as he is decisive"

ADHIKARA 15 : UTHARA KRITYA ADHIKARA
(The manner in which one should conduct oneself after Prapatti)
This Chapter lays down the duties to be performed by a Prapanna from the time of his doing Prapatti till attaining Moksha on death.
(a) A Prapanna should not slacken his attentions to and performance of his Nitya Karmas.
(b) He should continue to widen his knowledge by associating with Acharyas and others qualified.
(c) Even if he has achieved a mental evolution befitting him to a direct communion with God., he should not feel proud about it since he should be ever aware of his own insignificance
(d) He should keep his sense organs under perfect control
(e) He should continue to do service to the archa form of the Lord as also Nishkamya Karmas.
(f) He should consciously avoid all desire for worldly pleasures and carry on his daily routine with wealth earned through Dharmic means.
(g) He should always feel grateful to the grace of the preceptor who initiated him into Prapatti
(h) He should always utter the Dvaya mantra as advised by his Guru
(i) He should never boast about his own greatness (j) He should scrupulously avoid insulting or disrespecting the Bhagavatas and Acharyas.
(j) He should always be eager to perform service to Bhagavan, the Bhagavatas and Acharyas.
(k) He should eat only pious foods conducive to augmenting Satva guna.
What a Prapanna should do and what he should not may be summarized as follows:
(i) Not to indulge in Worldly pleasures and desire therefor
(ii) To remember The great help rendered by Acharyas
(iii) Not to utter Words of Self-praise
(iv) To utter Dvaya Mantra
(v) To avoid in mind, Disrespect to Bhaghavatas and
word and deed Acharyas
(v) To perform in mind, Service to Bhaghavan, Bhaghavatas
word and deed and Acharyas

ADHIKARA 16 : PURUSHARTHA KAASHTA ADHIKARA
(The farthest extent of our ultimate object) If we probe into what is most pleasurable to the Lord, we will come to the conclusion that service to his devotees is the one that is so. Hence, service to Bhagavatas constitutes the farthest extent and most important aspect of our service to the Lord. As we saw, the ultimate object of a Prapanna is to do service to the Lord in Paramapada. But, one has to be trained in such service even while being in this world. Since Bhagavatas are ensouled by Bhagavan any service done to them constitute service to the Lord himself. As Bhagavatas are like God's favorite children, service done to them will please the Lord just like a parent being pleased with the one who pets his child. It is, therefore, that a Srivaishnava calls himself 'adiyen' which means "I who am at your feet". This concept also finds echoed in the expression "adiyar". This service which acts as a probationary period of service so that the Prapanna could taste the pleasure of service to God ' again for the first time' when he reaches Paramapada. This also saves the Prapanna from (i) Propensity to commit sins
(ii) Entertaining doubts in the authority of the Sastras (iii) Attachment to petty deities
(iv) Imagining pleasures as resulting out of one's own efforts and (v) Misappropriating the fruits of efforts for one's self instead of dedicating them to the Lord.

ADHIKARA .17 :SASTRIYA NIYAMANA ADHIKARA
(The injunctions ordained by the Sastras) We have been repeating time and again that one should act according to the injunctions ordained by the Sastras. Sri RAMANUJA, at the time of his death gave his disciples the following commandments that constitute the essence of these Sastric injunctions:
(1) The Prapanna should study the philosophy of SRI BASHYA and expound them to others.
(2) If he cannot do this, he should study the 4000 holy collects (Nalayira Divya Prabandham) authored by Alwars and expound them to others.
(3) If he cannot do this also, he can engage himself in such services in Divya Desas (shrines consecrated by the Alwars) like preparing offerings of prasada, preparing sandal paste, garlands etc to adorn the Archa forms of the Lord, lighting lamps in the sanctum sanctorum and around the temples etc
(4) If he cannot do even this, he must concentrate and unceasingly recite the Dvaya Mantra and meditate on its meaning constantly (5) If none of the above is possible, he must conduct himself in such a way as to become acceptable as a disciple to a qualified preceptor.
The Prapanna should bear in mind the following:- (i) Srivaishnavas (Bhakthas Of Sri Vishnu) are like his kith and kin and he should yearn for association with them and feel glad in their company like enjoying the fragrance of sandal paste flowers, moonlight, cool southerly breeze or a dear darling wife. (ii) Those opposed to Bhagavan should be shunned like poisonous snakes, fire etc.,
(iii) Others who are neither Bhaktas nor opposed to Bhagavan should be ignored as dirt. This category of people, if they show signs of being amenable to turning good, an attempt can be made to instruct them; if not , the Prapanna can only sympathize with them as being misled.
If out of desire for worldly pleasures one disregards a Bhakta or supports a non-believer, one is sure to incur the wrath of the Lord (which is another name for sin). If the neutral type of persons are supported for the same reasons, it is like not being able to differentiate between a gem and a clod of clay- and the Lord would ignore such supporters.
Hence, a Prapanna should be circumspect in offering his services only to the proper Bhaktas (To be continued)

ADHIKARA 18 : APARADHA PARIHARA ADHIKARA (Atonement for offences)
After Prapatti, a Prapanna will not indulge in committing any sins
(1) Should he commit any without intention, such sins will not accrue to him
(2) Sins knowingly and deliberately committed can be neutralized by atonement -prayaschitta prapatti (not for the purpose of Moksha)
(3) Should one indulge in sins deliberately and does not atone, minor punishments will be imposed on him like becoming blind, lame etc., or disobedience by wife, children etc. In such an event also the Prapanna would not be denied Moksha because his papas will be negatived by atonement or suffering punishment as aforesaid.
(4) Even major sins except what is stated in (5) below will be excused by the Lord by inflicting a light punishment in exercise of his patience, love and compassion towards the Prapanna.
(5) The only heinous and unpardonable sins which will nullify the effects of Prapatti are: (a) Disrespect to Bhagavatas and Acharyas and (b) Adherence to deities other than Bhagavan.
(6) Though the means and Phala of Moksha are identical as between a Prapanna and the great Nityas and Muktas like PARASARA,VYASA,SRI NATHAMUNI and others, the Prapanna should not arrogate himself by equating himself with these extraordinary luminaries since they are far superior on account of their birth, character, knowledge, discipline etc which are not comparable to those of the Prapanna.
(7) THE PRAPANNA SHOULD NOT DISCRIMINATE ANY ONE AS INFERIOR ON ACCOUNT OF THE LATTER'S CASTE, CREED, SEX OR OTHER DIFFERENCES
(8) The Apacharas committed towards Bhagavatas can also be expiated but Only by seeking the forgiveness of the same Bhagavatas
(9) A SUBTLE POINT TO NOTE IN THIS CONNECTION IS THAT IF A PRAPANNA PRAYS AT THE TIME OF DOING PRAPATTI FORGIVENESS OF SINS HE MIGHT COMMIT KNOWINGLY OR UNKNOWINGLY IN THE POST-PRAPATTI PERIOD, THE LORD WOULD TAKE CARE TO GUARD HIM AGAINST HIS COMMITTING SUCH SINS ALSO.
(10) The Post-Prapatti sins get exculpated thus:- 1/4th by not repeating such sins; 1/4th by feeling repentant; 1/4 th by efforts to perform atonement (Prayaschitta) and the balance1/4th by actually performing the Prayaschitta. Thus, for the Prapanna, there is no consignment to hell or the danger of rebirth under any circumstances.

ADHIKARA 19 : STHANA VISESHA ADHIKARA
(The places suitable for the Prapanna's residence ) The question arises as to which places will be most suitable for a Prapanna to reside. This is answered as follows:
(1) A Prapanna should select a place suitable for carrying out his daily ritualistic chores relating to his Varna and Ashrama
(2) Any place sanctified by Bhagavatas would be suitable. Places glorified and consecrated by Alwars in their Mangala Sasanas ( statement of consecration) will be most suitable since they will be the usual places where other devotees would prefer to reside.
(3) However great a place may be, if it is not recognized by Bhagavatas, such a place is not fit for a Prapanna.
(4) SHOULD, HOWEVER, A PRAPANNA IS FORCED BY CIRCUMSTANCES TO LIVE IN ANY SUCH PLACE (e.g.) IN THE USA OR ELSEWHERE, AND CONTINUES TO PERFORM SCRUPULOUSLY HIS DHARMIC DUTIES, SUCH A PLACE WOULD BECOME SANCTIFIED BY VIRTUE OF *HIS* HAVING RESIDED THEREIN.

Adhikara 20 : Niryana Adhikara ( The Departure of the soul)
SECTION 1 : The two faces of death Death? The very thought would send a chill through the spine to any person especially one who is face to face with death. Those who are impervious to such a sensation would be those driven to suicidal proclivity by deep distress, untold miseries, jilted love, betrayal by trusted ones, financial breakdown or mental alteration caused by drug , dope and the like. Though the media blares forth day in and day out cases of murder, loot, arson and rape along with a good sprinkling of suicides - the suicide instances are comparatively few and far between.

On the other end of the continuum, there are of course, a few exceptional cases who 'liked to live and not die' for very different reasons. For example, when Sri Rama beckoned Anjaneya to ascend with him to Paramapada, the latter declined politely saying that the relationship he had acquired with Sri Rama on earth would be unavailable in Paramapada and therefore preferred to ' live' here on earth! Similarly, Thondar Adippodi Alwar also liked to stay back saying that he would not trade in the pleasant experience he had in this world serving Sri Ranganatha with any of the pleasures that Paramapada itself could offer !.

Swami Desikan also saysTvam Chet Praseedasi Tavaasmi Sameepatas Chet Tvayi Asti Bhaktir Anagha Kari Saila Naatha Samsrijyate Yadicha Daasajanaas Tvadheeyah Samsaara Yesha Bhagavaan Apavarga Eva

" O! Lord! If thou art gracious, if I am always by thy side, if there is in me pure devotion to thee, if I am in the company of those who are thy servants- Then, this Samsara itself is salvation"

Death and total non-existence are unbearable and unacceptable to the ordinary mortal in spite of the trauma attaching to the struggle for existence and the survival of the fittest. THE MAJORITY, HOWEVER, WOULD RATHER LIKE TO LIVE THAN 'JOIN THE MAJORITY'. This has been very vividly portrayed in the Puranic story of a man hounded by a wild animal and falling into a deep well surrounded by poisonous snakes clinging to a branch that was being gnawed by rats- still going in for the momentary pleasure of tasting the rare drop of honey dripping from the honeycomb nested on the branch of the tree just above his head.

Life of man on earth is likened to the flight of a sparrow through a banquet hall in winter, with a good fire in the midst, while storms of rain and snow batter abroad. The sparrow is flying in at one door and immediately exiting out at another. During the passage in the hall he is safe from the wintry storm but after a short sojourn of fair weather, he instantly vanishes into the dark winter from which he emerged. The only difference is that the sojourn here is really not that rosy while the Scriptures say that the beyond is beautiful to the one who has played by the rule while on earth. Says Dr. Radhakrishnan " The fleeting is enclosed on both sides by an eternity which is real"

Another reason for the dread is the prospect of one's having to contend with death 'all alone'. Even when one is involved in a collision dash on the road or, or a train smash or a plane crash or a ship wreck when hundreds die, each one has to go through the throes of death 'all by oneself'..

More than the inevitability of death itself, the fact of the pangs involved in the process is forbiddingly threatening.

It is here that our Vedas, Sastras, Itihasas, Puranas and in fact the entire gamut of our sacred scriptures step in to assure that one could actually look forward to death as a welcome guest, LIVE PEACEFULLY TILL IT ARRIVES AND DIE GRACEFULLY.

Lord Krishna , the Charioteer friend turned Acharya of Arjuna intended to convey this comforting formula to us under the pretext of advising Arjuna. He deliberately goaded Arjuna to ask a leading question by feigning to slip out an apparent indiscretion when he said to Arjuna " I taught this great truth to Vivaswan (the Sungod), he to Manu and Manu to his son Ikshvaku etc."

Arjuna promptly seized the slip to question Krishna that since they themselves were just contemporaries, how could Krishna have taught anything to Vivaswan. The launching pad thus set adroitly, Krishna proceeds to explain the secret of his Avatara, how the imperishable soul transmigrates to newer bodies and therefore he should not imagine he was killing the soul and how the perishable body is cast away by the soul in successive births so that he should not feel sorry for the destruction of the body which, in any case, was going to perish.

" Many births of mine have passed away, Arjuna! as well as many of yours. I know them all but you know them not, Slayer of foes"

He further explains how even though he has no birth he is born out of his own sheer will while others are born due to their karma.

This concept of transmigration of the soul , the central theme of Hinduism imparts the much needed solace to the troubled minds of those fearing death. It presents the prospect of death as a welcome experience not to feel sorry about, prepares us to cast off our mortal coils, 'IF THE TIME COMES, WHEN IT COMES' with absolute ease and equanimity.

"To understand man's life as important, but not all important, as good but with a chance to be still better, is to relax the grip of terror a bit, and to see things in perspective. When one does see things in perspective - 'freedom from existence' can become the goal which transcends and transforms the threat of death to a sweet promise."

How the soul escapes at the time of death has been engaging the attention of researchers all over the world. They experiment with persons with ' paranormal' and 'Near- death- experiences' (NDE). Even recently, in the USA, a person terminally ill with a prognosis of imminent death was enclosed in a glass domed cubicle. When he actually died, the scientists wondered how the breath could have escaped through the air tight, hermetically sealed cubicle. They noticed a minuscule - less than hairline fracture in the glass that was not there earlier when the dome was examined with sophisticated instruments before the experiment. The experiment conclusively proved that the soul must have pierced through the glass dome.

Long long ago, in fact, millions of years ago, our Sastras have explained graphically and with minute details not only what processes the soul undergoes 'At death' and what happens 'After death'.

Sri Ramanuja's SriBashya based on the Vedas and Upanishads clearly portrays these aspects and Swami Sri Vedanta Desika has incorporated these in Adhikaras 20.21 and 22 of his Rahasya Traya Sara in his own inimitable style. We discuss below the subject as told by these pioneers