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Oppiliappan List Archive: Message 00258 May 2004

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SrI:

Dear SrI VaradarAja BhakthAs :

 Today , we will continue with the study of the second slOkam
of the Desika   Prabhandham entitled : "Charama SlOka Churukku".

316. The SIX MEANINGS of "Sarva DharmAn Parithyajya "
************************************************
veRumai uNarnthu munnittu vERu angam illai yenak-
kuRiyavan inn uRavu yettak-kuRitthidum kONai thuRanthu
uRum ayan atthiram yennap-poRA nilai Ohrnthida
Ohr aRa neRi anRu uraitthAn azhiyA aRamAyinananE(2)

The meaning of "Sarva DharmAn Parithyajya" is the abandoining of all
upAyams .Here , Dharmam is a saadhanam ( dedicated effort) to gain
Phalans with the help of prescribed Saasthrams . "Dharmaan" is plural
and therefore it refers to the many Dharmams /UpAyams.The Sarva padham
points out the nature of Dharmam with many angams ( branches, limbs).
Although the Dharma Padham generally refers to an UpAyam , here
it refers specifically to the UpAyam for gaining Moksham .That in this
context is Bhakthi Yogam with all its angams(features).

The Six Meanings of "Sarva DharmAn "
*******************************
1) The reference here is to the powerlessness and consequent
incapabilities of the ChEthanam , who for aeons has lost track of
the ways for his/her upliftment and recognizes his/her serious
deficencies in undertaking Bhakthi yOgam and other UpAyams
and as a result stays paralyzed .The adhikAri (ChEthanan) , who
is unable to perform Prapatthi is indicated here as the first
intrepretation . The Paasuram passage , " veRumai uNarnthu"
connects to this meaning. VeRumai means incapability to gain
the sought after phalan of Moksham because of lack of power
to pursue the upAyam of Bhakthi yOgam and the like.

2) The Paasuram passage " athu munnittu " yields the second
meaning. Here the emphasis is on the aakinchanyam , the poverty
of upAyam as a result of all upAyams abandoning the adhikAri.
Based on the awareness of  "VeRumai " and driven by that knowledge
of insufficencies is the meaning of "athu munnittu" .The word "athu " is
connected to veRumai and the anushtAnam of VeRumai , the observance of
no upAyam is implied. This status of the Jeevan is called "KaarpaNyam "
in SaraNAgathy Saasthram.

3) The Paasuram passage , " vERangam ilai yena" develops the third
meaning for "Sarva DharmAn Parithyajya". Prapatthi has no additional
angams beyond the five ( aanukoolya Sankalpam , PrAthikoolya Varjanam ,
Gopthruva VaraNam , KaarpaNyam & MahA Viswaasam ). Bhakthi yOgam
in contrast has additional limiitng  angams such as VarNAsrama dharmam
to observe . Prapatthi is not dependent therefore on other angams beyond
the five . This is what is meant by " vERu angam ilai ".

4) "KuLLan inn uRavu yetta kONai thuRanthu " passage of the Paasuram:
This second line of this Paasuram refers to the impossible attempt of a
dwarf
jumping up and down to reach the honey comb situated at the top of a tall
tree. However much he may try , it will be beyond his reach. He gets
frustrated over his vain efforts.The comparison is to the ineffective
efforts to
the practise of Bhakthi yOgam , which is beyond the reach of most
chEthanams because of the rigors involved . The condensed meaning here
is the stopping of the futile effort to accomplish the impossible due to
major deficencies in one's spiritual arsenal (wherewithall) .

5. The same second line of the Paasuram also has another level of meaning.
This relates to the cessation of efforts to chase after the impossible .
It is similar to the effort to hang on to a little blade of grass on the
bank of
a  flooding river to save oneself  from drowning. The pursuit of Bhakthi
yOgam for gaining Moksham is one such impossible effort for most of us.

6. The third line of this Paasuram refers to BrahmAsthra NyAyam in
the context of pursuit of the easy-to-perform Prapatthi yOgam.
When one chooses the Prapatthi maargam that is done in a second
( KashaNa karthavyam) very easily , there should not be any pursuit
of other upAyams because of lingering doubts about the efficacy of
Prapatthi yOgam in delivering the desired goal of MOksham. If such
admixture takes place , then the attempted prapatthi would be laid to
waste. The situation is like BrahmAsthra prayOgam . If one doubts
the power of BrahmAstham and sends another asthram to reinforce it
out of ignorance, the BrahmAsthram will cease its protection and only
harm can result.

The Sanskrit slOkam quoted by Vaikunta Vaasi U.Ve Oppiliappan
Koil SrI SrIrAma DesikAcchAr Swamy in this contxt is:

athO asakthAdhikArathvam aakinchanya-puraskriyA
anangabhAvO dharmANAm asakyArambhavAraNam
tathprathyAsaa-prasamanam BrahmAsthra nyAya soochanam
Sarva dharma parithyAga sabdhArTaa: Saadhu sammatha:

This is the accepted list of six meanings by the pious says this
slOkam .The SaraNAgathy Gadhyam passages of AchArya
RaamAnuja dealing with KaarpaNyam , aakinchanyam have to
be reflected upon in the context of this Paasuram .

Swamy  Desikan ThiruvadigaLE SaraNam ,

NaarAyaNa , NaarAyaNa , NaarAyaNa
Daasan , Oppiliappan Koil VaradachAri Sadagopan

SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka
SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:




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