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Charama SlOkAdhikAram (91-100) : The AakshEpa-SamAdhAnams
regarding the meanings of Charama SlOkam are covered here . 
 
91. The explanation for the word "Parithyajya" in Charama slOkam :
(Question) :  If a Prapannan following the instruction of the Lord to abandon
all dharmAs , how can one do that and live like the bird and the beast
and roam around ? This is worrisome .
 
(Answer ) : one has to focus on what are  the dharmAs that are to be
abandoned .The chEtanan has already abnadoned the performance of
dharmAs beyond his capacity as undoable . The instruction is  that chEtanan 
is standing powerless to perform Bhakthi yogam and gain its Phalans that
he aspired for . Technically , he has abandoned that dharmam due to his
incapacity . This point of view clearly indicates that the chEtanan
can not abndon those dharmAs , which he can do and he must perform
them .Explained in another way , the act of Prapatthi does not expect
the help of any dharmams beyond its five angams.Therefore ,
all the other dharmAs are not angams of Prapatthi and can be abandoned .
Included in  this view is the assumption that  the dharmAs related to
Aasramam and VarNam ( VarNAsrama dharmams) have to be observed for
the pleasure of the Lord . There is also no injunction against doing things
that please the Lord without expecting any Phalan for oneself .
 
92.Which is the UpAyam : Prapatthi or  Emperumaan ?
 
(Question) : Charama slOkam commands : " Perform Prapatthi "
and implies that Prapatthi is the UpAyam . Other vachanams state
that EmperumAn is the UpAyam .There is doubt here about which one is
the correct UpAyam .
 
( Answer ) : EmperumAn is SiddhOpAyam , the UpAyam that exists
eternally and not invented by anyone . SaadhyOpAyam is the upAyam
performed by a chEthanan ( Prapatthi) . Both are UpAyams . Among the two ,
SiddhOpAyam is mukhyam . The role of Prapatthi ends when the Lord's anger
over trespasses is quenched by the act of Prapathti. The most merciful
Lord accepts the burden of chEtanams' protection and is siddhOpAyam.
Hence , EmperumAn is the most significant upAyam and not the act of
Prapatthi .
 
93. Doubts about Prapatthi being the direct cause for Moksham :
 
(Question) : In Charama slOkam , Prapatthi is indicated as an angam
of Bhakthi yOgam . For the successful execution of Bhakthi yOgam ,
it is assumed that the performance of Prapatthi as an angam of
Bhakthi yOgam will remove all sins and permit rapid success in
gaining Moksham . There are others who state that Prapatthi does not
need any other upAyam and can lead to Moksham directly . Which
position is right ?
 
(Answer) : The Prapatthi referred to in Bhakthi yOgam is anga Prapatthi
and is practised when the saadhakan uses Prapatthi to overcome
obstacles that he faces to progress in bhakthi yOgam . On the other hand ,
any one who performs Prapatthi with Moksham as a sole goal gains
Moksha Phalan .This type of Prapatthi is described as Svatantra Prapatthi.
This type of Prapatthi is explained in the Gadhyams . There is no conflict
in accepting Prapatthi as a direct means to Moksham .
 
94. (Question): Is Prapatthi just  PrAyscchittham for Paapams ?
If so  how can it compare favorably with Bhakthi yOgam ,
which is the direct cause for Moksham ?
 
( Answer ) :There is no virOdham in recognizing Prapatthi
Yogam as a direct cause for Moksham just as Bhakthi yOgam .
Both bhakthi yogam and Prapatthi yogam remove all paapams
and qualify us for the limitless grace of the Lord and His
ParipoorNa anubhavam , which is Moksham .    
 
95. Doubts about the assurance that the Lord will free the Prapannan
from every kind of sin :
 
( Question) : Sruthi , Brahma Soothrams , Sri BhAshyam state that
the sins committed after Prapatthi do not stick to one as long as
they arose from unconscious acts . While this is so , Charama slOkam
says : " Sarva PaapEbhyO MokshayishyAmi ". How can we accept
this , when Sruthis do not include sins acquired consciously after 
Prapatthi ?
 
(Answer) :  There is no virodham between the two statements (Sruthi
and Smruthi) . Yes , both agree that the sins acquired unconsciously
do not stick and hence there is no punishment . The power of Prapatthi
ends in recieving laghu ( light ) daNDanai ( Punishment ) for paapams
acquired deliberately . What the Charama slOkam states in a condensed
manner is that I will release you from the effects of all kinds of   sins
including those acquired consciously and you will recieve a lighter
punishment for them because of your special status as Prapannan .
I will release you from the severe punishments that a non-prapannan
would recieve . Further , when a Prapannan regrets over his sins
( acquired deliberately ) and performs the appropriate PrAyascchittham
( Expiatory act ) , those paapams will also be destroyed .
 
96. Question about release from Sarva Paapams: Charama slOkam 
says that a Prapannan is released from all Paapams as a result of 
Prapatthi anushtAnam . If that were to be so , should not the Prapannan
gain moksham right away since all his Punyams and Paapams (KarmAs)
have been dispensed with ?
 
(Answer): Charama slOkam says : " Sarva PaapEbhyO MokshayishyAmi ,
Maa Sucha:". That can be read as  sakala karmaas creating all the sorrows are
destroyed and Moksham should be immediate . It is not so . First of all not every one wants to have instant Moksham after Prapatthi . The karmAs  responsible
for the existence of dEham ( sareeram)  remain .The phalans of such karmaas are enjoyed in this life and then Moksham comes into effect . Sareeram and
Indhriyams stay as a result of residual karmaas responsible for their
continued existence until the appropriate time of dissolution of them
thru their anubhavams right on this earth .
 
97. Question: It has been stated that those karmAs beginning to yield
Phalans permits the continuation of holding on to sareeram after
Prapatthi . Incase of Bhakthi yOgam , it is accepted that moksham
is realized only after all karmAs are dissolved . How come in the case of
Prapannan , Moksham is realized before the entire disolution of KarmAs
in contrast to the experience of Bhakthi yOgam ?
 
(Answer) : In case of Prapannan , the karmAs yielding  phalans have to be
split into two categories and understood : (1) The KarmAs that yield
sareeram after this birth and bring one back to this Karma bhUmi
(2) Those karmAs yielding phalan as long as this body exists .
Prapatthi was performed with the prayer to eliminate the cycles of
Births and deaths and repeated garbha Vaasam .When that Prapatthi
is successful , one gains Moksham at the end of this birth and does
not return here ever . The Prapannan, who intensely longed to gain
Moksham at the end of his prapatthi ( Aartha Prapannan) can be
granted Moksham instantly after Prapatthi . Thus the depth of
hatred against SamsAric existence defines the duration of existence
on this earth with the body and enjoy Moksha sukham after Prapatthi .
 
98. (Question) : EmperumAn is said to be so pleased with the Prapatthi
performed by the jeevan that He destroys all the karmAs . If that were to
be so , how can we reconcile with the situation that one experiences all
kinds of sufferings in this embodied state ?
 
(Answer ) : Prapannan did not perform prapatthi in anger to get rid of
the bodily ills. Therefore that portion of the KarmAs did not go away.
The reoccurence of these bodily ills makes the chEtanam not forget
about the ills of samsAram . These sufferings are sikshai for
conscious trespasses after Prapatthi that has to be meted out even if
they are light for a Prapannan . All these sufferings are for
the betterment of the Prapannan in his remaining life on this earth .
 
99.( Question) : Even if the Lord means well , why does not the Dhruptha
Prapannan does not have freedom from these bodily sufferings like
the Muktha Jeevan ?
 
(Answer) : One should not perform Prapatthi for Moksham in this manner.
A dhruptha Prapannan wants to gain Moksham at the end of this embodied
life on earth . Implicit in this wish is to enjoy the sukhams and not the dukkhams .
Sukham can only be appreciated in the context of dukkham . If there is no
hunger and thirst , one does not need food and water. Therefore , acceptance
of staying here until the end of the present life results in acceptance of some
dukkham as well. One can perform prapatthi for removal of bodily sufferings
and can be cured .Even this will happen only when that Prapatthi is done
without blemishes in the angams of Prapatthi .
 
100. ( Question) : Charama slOkam has the upadEsam : "Maa Sucha: " .
( Do not grieve ) . How can we relate this upadEsam to a Prapannan?
He has already surrendered all his bharams( burdens)  to the Lord and
lives in a state of freedom from grief ( nirbharam , nirbhayam) . If he
grieves over some thing , does not it lead to deficiencies in his nishtai ?
It is said that even great ones like Sage VyAsa experienced grief some times .
Therefore how can one in the embodied state cast away all sorrows ?
 
(Answer) : The sorrows to be abandoned meant by "Maa Sucha: "
are different from typical worldly sorrows . For instance , the sorrow of
a chEtanan about his insufficency and unfitness to do Bhakthi yOgam
to gain Moksham is one type of sorrow. Another kind of sorrow is
about the worry whether he has to do some thing else to retain the boon
of Moksham after the performance of Prapatthi . These are the kinds of
worries and doubts that the Lord wants the Prapannan to foget about .
 
Sri NigamAntha Mahaa Desikan ThiruvadigaLE SaraNam,
Oppiliappan Koil VaradAchAri Sadagopan     
 
     
 
   
 
 
 
  
 
 
   
  
 
 
 
 
 
 
 
 
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