I will be tweeting out Vedanta Desikan’s Rahasya Ratnavali, or Necklace of Secrets.
1. One Jivatma is not the protector of another Jivatma.
2. Sriman Narayana is the only one who is the protector of all Jivatmas.
3. For a beginningless period of time, the Jivatma did not have the fortune to enjoy Sriman Narayana. Using the three secret Mantras, the Acharya teaches the Jivatma the means to attain and enjoy Paramatma, and in so doing the Acharya becomes the protector of the Jivatma.
4. Lakshmi is the supreme goddess, second to Vishnu alone, and his partner in giving Moksha. Due to her great mother-like love for Jivatmas, and since she is the Lord’s favorite and he always listens to her, she intercedes on their behalf. So Lakshmi becomes protector of Jivatmas
5. Jivatmas have to make Lakshmi the mediator, because the Lord, who is the supreme ruler, wields the rod of punishment.
6. The transgression of the laws of Dharma by the Jivatmas for a beginningless period of time is the cause which has brought them this punishment.
7. Out of the various means to win the favor of the Lord, who is both the protector and the wielder of the rod of punishment, the most important means is the surrender of the burden of protection, because that alone is within the competence of those unable to pursue other means.
8. Sharanagati along with its five accessories only has to be performed once.
9. Sharanagati may be performed either by oneself or by an Acharya or others on one’s behalf.
10. In regard to attaining the fruit for which Sharanagati has been done, nothing further, like redoing Sharanagati or anything else, has to be done.
11. Thus the Prapanna becomes a Kritakritya - one who has done that which must be done. For him the duties of Varna and Ashrama are services to the Lord which are given to him by the commands of the all-independent Lord.
12. Every one of these services to the Lord, whether it is following the rules of Dharma which are the Lord’s commands or doing additional optional forms of service to the Lord, is an end in itself, not a means to an end.
13. Naraka and the like are not for the Prapanna even though there may be offenses in the form of commission of sins and omission of duties.
14. Just as a good prince, even though his father is the king, will obey the law, the Prapanna should stay far away from all offenses so that he does not get punishment, even though the punishment may be light.
15. No sins can stand in the way of the attainment of the fruit for which Sharanagati has been performed.
16. Even if a deliberate commission of offenses occurs, it can be atoned for. And the nature of the atonement depends on the competence of the particular person who committed the offense.
17. When the Lord directs some people to pursue means of repentance for their sins, and when he gives light punishment to others akin to raising a whip as a threat, all this is the result of the grace of the Lord, who is the protector.
18. In the course of a person’s sojourn in the world, if attachment arises in his mind toward the enjoyment of worldly objects, even though they are allowed by Dharma, such attachment is a hindrance, like a piece of straw in a drink, to the nectar-like joy of service to Vishnu.
19. Any desire for enjoying forbidden things is also a hindrance to the nectar-like joy of service. Therefore one should stay far away from it, like poison.
20. Service is the following of the commands of the master which will earn his approval and satisfaction. Therefore, service will only give Paramatma satisfaction if it is done is accordance with the scriptures, which are his commands.
21. When it is difficult to serve both Bhagavan and the Bhagavatas at the same time, service to the Bhagavatas should be preferred as superior since it is the utmost limit of the supreme goal.
22. More important than both service to Bhagavan and service to Bhagavatas is service to the Acharya.
23. The proper place of residence for one who is devoted to the service of Sriman Narayana is that place which is pleasing to the Paramaikantins - those who are exclusively devoted to the Lord.
24. When it is not possible live near men of Sattvic nature, the company of those of contrary nature should be avoided by resorting to a life of solitude.
25. Meditation on the route to Paramapadam and the like is just a pastime to the Prapanna which is a source of joy to his mind.
26. To the Prapanna, whose way of life is like that of the Chataka bird, the remembrance of Sriman Narayana in his last moment is not to be done by his own efforts.
27. For this Sharanagati, accomplished in a moment and portrayed as a Yagna, the end of the body, which is brought about by the will of the Lord, is the ceremonial bath taken at the end of the Yagna.
28. All the beginningless time of the past preceding the Prapanna’s resorting to an Acharya and his acceptance by the Acharya was like a pitch-black night.
29. After resorting to an Acharya until the end of the body is a fine day-break.
30. After the end of the body it is all a great festive day of spontaneous service.
31. This is the Rahasya Ratnavali or necklace of secrets, which is to the liking of men of Sattvic nature.
If after reading this anyone is interested in doing Sharanagati, let me know and I can direct you to appropriate resources and people.
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