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Oppiliappan List Archive: Message 00041 Mar 2005

 
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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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