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Oppiliappan List Archive: Message 00009 Feb 2005

 
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SrI:

Dear BhakthAs of Swamy Desikan :

(926) (PraNavam) CharamaslOka-nikhila-dharma-thyAga
parathvagnE Nama:

(Meaning): Salutations to that AchAryan , who refuted
the view that Charama SlOkam of GithAchAryan
suggests that we should abandon ALL dharmAs .

(Comments): Para Mathams state that the words of
Lord KrishNa (Charama SlOka Vaakyam), " Sarva dharmAn
Parithyajya " should be read as command from Him to
cast aside ALL dharmAs as Saadhanams for MOksham
including Prapatthi. They state that  Bhagavaan alone is
UpAyam and Prapatthi is neither UpAyam or SahakAriNi.

Vaidhika Matham's response as stated by Swamy Desikan is :
**************************************************************
As per the pramANam " KrishNam dharmam SanAtanam " ,
Bhagavaan is SidhOpAyam and a dharmam . Since the Charama
slOkam emphasizes " Sarva DharmAn " , Para Matham's view
will result in casting out Bhagavaan Himself as an UpAyam and rejecting
Him as well . That is not possible .This is therefore an incorrect view .

The direct answer is : The dharmam referred to be abandoned in the Charama-
slOkam is  all dharmams other than Prapatthi UpAyam .Charama slOkam refers
to BhagavAn as UpAyam .We have to abandon therefore all other dharmams.
The same charama slOkam instructs us to perform the UpAyam of Prapatthi
( MaamEkam SaraNam Vraja). Therefore SaraNAgathy dharmam ( upAyam)
can not be rejected either .

(927) (PraNavam) Nishiddha varjanAdharma
bhAvathvOkthyapanOdhanAya nama:

(Meaning): Salutations to that AchAryan , who defeated the arguments
that it is adharmic to abandon nishiddhams (Sarva dharmAn Parithyajya).

The Position of the other Mathams :
*************************************
BhagavAn instructed Arjuna first about Bhakthi yOgam in GeethA
Saasthram  . Bhakthi yOgam is not a dharmam(UpAyam)  really .
The passages associated with Bhakthi yOgam have quite different
meanings. It is common practise to tame a tough bull by loading
its back with heavy sand bags . As the weight to be carried increases ,
the bull's defiance will decreae and it would have become tamed
to  carry the lighter paddy bags  . It is in this context , BhagavAn
instructs the egotistic Jeevans seeking Moksham about
the heavy , difficult to observe Bhakthi yOgam . The inabilty to observe
that tough yOgam humbles the Jeevan and makes it akinchanan ( helpless).
Now , the Lord exposes the jeevan to the laghu upAyam of Prapatthi
for Moksha PurushArTam . Other Mathams state that Arjunan did not
understand this subtelty and wrongly considered the difficult to observe
Bhakthi yOgam as a dharmam   . When the Lord says , "Sarva dharmAn
parithyajya " , He asks Arjuna to abandon that , which he considered
wrongly as a dharmam . Swamy Desikan rejected this view .

Swamy DEsikan's correct  answer is :
***************************************
Saastrams classify Bhakthi yOgam into the category of lofty ,
Nivrutthi dharmam . Further , it is fine to abandon the things
forbidden by the SaashtrAs ( Nishiddha dharmams). If one argues
nivrutthi dharmam as adharmam , all will become adharmam.
The Bhagavath Saasthrams identifying the proper dharmams
and seperating them from adharmams will all be rendered
useless. There will be no pramANams and that Matham
will become inconsistent with VedAs like the Bhauddha Matham .
Inview of all these complications/problems , it is only proper
to stick with the methodology of Saashtrams that seperate
dharmam from adhramam and follow what is nishiddham
and needs to be abandoned .

(928) (PraNavam) UpAsanasvarUpa upAya  svarUpa
virOdhagnE nama:

(Meaning) : Salutations to that AchAryan , who did not
accept the position that the UpAyam of UpAsana
(Bhakthi yOgam ) is against our intrinsic nature (Svaroopam ) .

Para Matham's position :
*************************
Bhakthi yOgam is against the svaroopam of the Jeevan
and therefore it has to be abandoned . Swamy Desikan
opposed this view-- there is no inconsistency between aathma
svarropam and Bhakthi yOgam--  and showed this view to be incorrect .

Swamy  Desikan's position :
*****************************
He chose three arguments to disprove the view of
the Para Mathams that Bhakthi yOgam is Svaroopa
Viruddham( against Svaroopam )  :

Argument I : (1) AathmA is a nithya (eternal)  vasthu and can not be
destroyed by the practise of Bhakthi yOgam . No harm can therefore
result to the jeevan by the practise of Bhakthi yOgam .
(2) Bhakthi yOgam is one of the two upAyams for Moksham
and it does not yield the vipareetha phalan of SamsAric sufferings.
Hence the UpAyam that yields only auspicious results can not be
unwelcome as an UpAyam . (3) Para Mathams argue that the jeevan
has no independent power to act ( Svatantra Karthruthvam) . Hence ,
the Jeevan can not engage in peforming the upAyam of Bhakthi yOgam .
If one extends this argument , the Jeevan can not perform prapatthi
either . Kaimkaryams can not be done either. They will also become
Svaroopa Virutthams . It must be remembered that the jeevan has no
Svatantra Karthruthvam ( Independence to act ) ,  but it has Bhagavath
adheena karthruthvam ( ability to act under the Lord's guidance) .
This is accepted by the Saasthrams . Therefore , there is no harm
to aathma svaroopam by performing Bhakthi yOgam .

Another Objection by the Paramathams :
******************************************
Jeevan is the servant (Seshan) and the Lord is the commanding
Master  (Seshi) . Jeevan is neither independent to act (Svatantran)
or has the power to protect himself . In this context , it is not correct
to expect the Jeevan(asvatantran and Paaratantryan) to undertake
the upAyam of Prapatthi (SaadhyOpAyam). Similarly , Bhakthi Yogam
is inconsistent with Jeevan's svaroopam as one under the total control
of the Master .

Swamy Desikan's answers to the above objections :
******************************************************
If BhagavAn gives Moksham without any upAyam , He has
to grant Moksham to every one. If we say that He is Svatantran
and can give Moksham as He pleases , then there arises
the dhOsham of Vaishamyam . These points were addressed
in the 911th Sahasra Naamam . It was indicated then mere
sambhandha Jn~Anam and staying without performing an appropriate
UpAyam wont gain the Jeevan any Moksham . The approach consistent
with Saasthram is to use the small measure of Svatantram granted to us
by the Lord and learn from the Bhagavath SaasthrAs about the upAyam
that pleases Him and then perform it to recieve the desired phalan.
Then issues about  UpasanA becoming Svaroopa Viruddham wont arise .

(929) (PraNavam)  VarNAsramAdhi-dharma svarUpa  rhOdha
vinAsakAya Nama:

Salutations to that AchAryan , who proved that VarNAsrama dharmams
are not  Svaroopa Viruddham for practising the UpAyams .

OBJECTION  : VarNaasrama dharmams are rooted in "Jaathi " .
AathmA has no Jaathi . Sareeram , which is different from Aathma
is linked to Jaathi .When one understands that Sareeram and AathmA
are different , the argument goes that they do not need to observe
VarNAsrama dharmams . Bhakthi upAyam has VarNAsrama
dharmam as angam . As a  result , the Poorva Pakshi comes to
the conclusion that there is no need to practise Bhakthi upAyam
since that is svaroopa viruddham .

Swamy  Desikan's response to reject this view :
*************************************************
Even if we have the Jn~Anam that Aathma has no links to Jaathi ,
one has to accept that we ahve the body with Jaathi due to
our accumulated Karmaas . As long as that body is there ,
one finds way to satisfy  the body needs for quenching hunger ,
thirst etc.  We do not stop eating , when we are hungry  .
We do not say that hunger and thirst are linked to the Body
and not to the AathmA and give up on eating as long as we live .
Similarly , we have to observe varNAsrama dharmams linked to
Sareeram as well as the upAyams ordained by Bhagavath Saasthrams .

(930)(PraNavam) :  EikAntha cchEdhyanyadEva para varNAdhi
dharmagnE Nama:

(Meaning): Salutations to that AchAryan , who refuted the argument
that the practise of the varNAsrama dharmams  relating to ithara dEvathais
will destroy the state of ParamaikAnthithvam .

Objection : A chEtanan , who considers himself as the servant (seshan) to
the Lord alone and stays away from ithara dhaivams is a ParamaikAnthi .
It is not therefore appropraite for them to perform VarNAsrama dharmams
since these dharmams have a lot of eulogies and prayers to anya devathAs.
Hence , the practise of VarNAsrama dharmams and the bhakthi yOgam
resulting therefrom would destroy his exclusive adoration of the ParamAthmA
as a ParamaikAnthi . Hence it is fair to say  the practise of VarNAsrama
dharmam will end up in Svaroopa Viruddham for an evolved ParamaikAnthi.

Swamy  Desikan's answer :
*****************************
When we call the name of ithara dEvathais during the course of
the observance of VarNAsrama dharmams that we can not abandon ,
we are really addressing the indwelling ParamAthmA inside
the ithara dEvathA . Through the utterance of the name of Agni to recieve
the Havis , we are referring to BhagavAn having Agni as His sareeram .
When one does Sva-dharmaanushtAnam in this manner , then there is
no harm to ParamaikAnthithvam .

Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
http://www.sadagopan.org
http://www.malolan.org

Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri NaarayaNa Yatindra Mahadesikaya Nama:



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