SrI:
Dear BhakthAs
:
(971) (PraNavam ) Sri KrishNa
charama slOkaavathAra
vyAkruthikshamAya
Nama:
( Meaning)
: Salutations to that AchAryan , who could competently
describe
the conditions underwhich the Charama slOkam of
SrI
KrishNa ParamAthmA came into being .
(
Commentary ) : The circumstances of the avathAram of Sri
KrishNa
Charama
slOkam is referred to here . On the battle field of KurushEthram ,
Sri
KrishNa seved as the charioteer for Arjuna . At the commencement of the
battle ,
ArjunA
was overcome with inappopriate compassion about
the destruction of
the lives
of his relatives , AchAryAs and elders in the battle to come . He threw
his bow
and arrows down and was terror stricken over the mighty sins that
would
accrue from the destruction of his kith and kin assembled on
the opposite side of
the battle
field . He questioned the value of gaining the kingdom
through such a
victory in
the battle field by destroying his relatives and
AchAryAs . Lord ParthasArathy
removed
this asTAna confusion and sorrow of
Arjuna through the UpadEsam of
GithOpanishad .
Our
compassionate Lord instructed Arjuna on Karma , Jn~Ana and
Bhakthi
yOgams as upAyams for for gaining the supreme PurushArtham for
a Jeevan .
Arjuna grieved over his lack of qualifications to follow these difficult
routes
and became even more despondent . Now , the most merciful Lord
decided to
perform UpadEsam on the most secret and easy-to-practise
upAyam of
Prapatthi yOgam through His instruction contained in the Charama
slOkam .
This charama slOkam commands the Jeevan to
perform Prapatthi
in the
first half and discusses the Phalans of Prapatthi in
the second half.
(972) (PraNavam) CharamaslOka
dharmOkthi vEdhya nirNaya
kOvidhAya
nama:
Salutations to that AchAryan
, who had the intellectual power to
establish what needs to be
known by us from the sabdham ,
"DharmAn"
in the Charama
slOkam .
(Commentary ): The Charama
slOkam begins with "Sarva DharmAn Parithyajya ".
Here , our Lord asks us
to abandon all dharmAs and to seek Him as the sole
refuge for protection .
Generally , "Dharma" sabdham has to be understood
with the help of Saasthrams
and deals with that which is the cause for Phalan .
For instance , Yaagams can be
called dharmams since they are causes for
phalans like Svargam and can
be understood only thru Bhagavath Saasthrams .
Although such general
meanings can be given for Dharma sabdham ,
here the contextual meaning
has to be given . Here , Dharmam refers to
the various UpAsanAs for
MOksham (Sadh VidhyA , Dhahara VidhyA
and Bhakthi yOgam) . Our Lord
is asking us to cast aside such difficult
dharmams and perform
Prapatthi in their place for gaining MOksham.
(973) (PraNavam) PurushOtthama dhee
mOksha-hEthuthva matha
bhanjakAya
nama:
(Meaning) : Salutations to
that AchAryan , who discarded the matham
that held PurushOtthama
Jn~Anam is a direct Moksha KaaraNam .
(Commentary ): Bhagavath
Gita's 15 th Chapter is known as
PurushOtthama VidhyA . Here ,
the Lord instructs us that He is
the PurushOtthaman
. There is a matham that believes that
the development
of PurushOtthama Jn~Anam is the direct cause
for Moksham . Swamy Desikan
did not accept that view . He established
that PurushOtthama Jn~Anam is
only Tatthva Jn~Anam essential
for the many vidhyAs serving
as Moksha kaaraNam . Therefore ,
PurushOtthama Jn~Anam is not
a direct MokshOpaayam .
(974) (PraNavam) avathAra rahasya
jn~Adhi mOkshakarathvagnE nama:
(Meaning) : Salutations to
that AchAryan , who rejected the view that
AvathAra Rahasya Jn~Anam is a
direct UpAyam (means ) for Moksham .
(Commentary ): Like
PurushOtthama Jn~Anam , the avathAra rahasya
Jn~Anam
is considered by
some as a direct UpAyam for Moksham.
For one who is performing
Prapatthi , avathAra rahasya chinthanai helps
to appreciate the visEsha
guNams of the Lord and through that Jn~Anam
firms up the important angam
of MahA ViswAsam of Prapatthi ; this in turn
permits one to gain the
Phalan of Prapatthi ( Moksham) in the same life
itself . Therefore , avathAra
rahasya chinthanai is only an indirect cause for
Moksham
.
(975) (PraNavam) Charama slOka
dharma-thyAga anuvAdha
mathapriyAya
nama:
(Meaning ): Salutations to
that AchAryan , who accepted the view
that "dharma thyAgam " (
abandonment of other dharmams
like Bhakthi yOgam) is of
anuvAdha roopam and not of Vidhi roopam .
(Commentary ) : AnuvAdham
refers to some thing that has taken place
already . Vidhi is commanding
to do some thing that has not been done
yet . " Sarva dharmAn
Parithyajya " is "dharma thyAgam ". Some consider
this Dharma thyAgam as
anuvAdham and others as Vidhi . Swamy Desikan
preferred the anuvAdha
Paksham by taking Parithyajya (Dharma ThyAgam)
to mean : You who has
abandoned all dharmAs , perform SaraNAgathy
to Me . It indicates that an
akinchanan ( One without any resource and sakthi
to pursue other MokshOpAyams)
is fit to perfrom Prapatthi . Through
that anuvAdham , the fitness
of thisvisEsha adhikAri is pointed out.
AnuvAdha Paksham includes
only Prapathti , whereas the Vidhi Paksham
includes both dharma thyAgam
and Prapatthi .
Swamy Desikan ThiruvadigaLE SaraNam
,
Oppiliappan Koil VaradAchAri
Sadagopan
SrimathE LakshmI Nrusimha Dhivya
PaadhukA Sevaka
Sri VaNN SaThakOPa SrI NaarAyaNa
YathIndhra MahA DesikAya Nama:
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