101. Question : How does
Charama slOkam become a Rahasyam ? It is understandable that
Thiru Manthiram and Dhvayam are to be
recieved from AchAryan by the
Sishyan in the ears as a rahasyam .
Charama slOkam is in MahA
BhAratham , an ithihAsam , which can
be recited in front of all as
long as there is a Brahmin sits in the ghOshti.
How can we justify what
is sadhasyam ( can be talked about in an assembly
of diverse people such as
Srimath RaamAyaNam or Mahaa Bhaaratham ) ,
viz ., Charama slOkam and
include it among the rahasyams of Moola
Mantram and dhvayam and call
the three membered group as Rahasya
Thrayam ?
(Answer) : There is a slight
difference between the three rahasyams.
The text of Moola Mantram and
dhvayam as well as the meanings of
the aksharams and padhams can
not be openly told except thru
AchArya-Sishya upadEsam . The
text of Charama slOkam can be read
aloud BUT the meanings of the
padhams and groups of words are
to be treated as rahasyams
and not sadhasyams. All the three as
rahasyams are for the
upliftment of those who seek Moksham .
102. (Question ) : Why is
each of the rahasya thrayam necessary?
One can understand the need
for Prapathti very clearly . One can also
understand the need for
Dhvayam as Mantram to perform Prapatthi
and gain Moksha Phalan . For
such a prapannan who has performed
prapatthi , what is the
relevance of Thiru Manthiram ? Why does it
occupy the first place among
the three rahasyams ?
(Answer) : There are number
of important things that should be clearly
understood by a Mumukshu (
One who desires Moksham) : (1) The jeevan
is the seshan ( liege) for
the dhivya dampathis alone and not to anyone else
(2) The jeevan has no
independence ( svatantram) and (3) The Jeevan is
directed and commanded by the
Lord ( paramAthmaa) .These important
aspects can only be
understood by upadEsam on the meanings of
the aksharams and the padhams
of AshtAkshari ( Thiru Manthiram) .
Thirumanthiram is in the
Vaidhikam and Taantrikam form so that all
can access it .Vidhikam is
for the use of men of all the three varNams .
Taantrikam
is for women of
all VarNams and the men of the fourth
varNam . The only
difference between the Vadhika and Taantrika
version is in the first
letter : PraNavam ; rest of the 7 leeters remain
the same. There are no
differences in the meanings of the aksharam
or Padha Vaakyams. Since
every one has to recite Thirumanthiram ,
it takes the first place
among the three rahasyams . All the three
rahasyams
however are
important .
103. (Question) :If
Thirumanthiram is so important , why do we need dhvayam?
SaasthrAs say that we can
perform Aathma samarpaNam using Thirumanthiram
as the Mantram for Prapatthi
.There is no stipulation that we should use dhvayam
alone for performing
Prapatthi .
(Answer) : Yes , one can
perform Prapatthi with Thirumanthiram . One can not
experience the detailed
amsams of Prapatthi through Thirumanthiram . Examples
of those amsams to be
comprehended in depth are : (1) The PurushakAram of
PirAtti (2) The presence of
PirAtti always at the Lord's side , 3) The Lord's
status as SidhOpAyam along
with His PirAtti (4) His status as
the attainable goal ( upEyam)
, while serving as the means( UpAyam) as well
(5) The angams of Prapatthi
to enchant the dhivya Dampathis ( Seshi dampathis).
Dhvaya Mantram alone
elaborately explains all of the above . Moola Mantram is
very abbreviated .It is
easier to reflect upon the above meanings associated
with dhvaya padhams and place
comfortably one's Aathma at the sacred feet of
the dhivya dampathis .
Therefore Dhvyam becomes indispensable .
104. (Question) : Why is
Charama slOkam needed by us while we can
reach the status of
ParipoorNan through the clear comprehension of
our svarropam thru
Thirumanthiram and the amsams of Prapatthi
thru Dhvayam
?
(Answer)
Charama slOkam instrcuting the Peformance of
Prappatthi is essential since it describes the different
states of
akinchanan , who finds himself unfit to practise the most
difficult
Bhakthi
yOgam . Finding himself with no gathi , the
chEtanam
chooses
Prapatthi and seeks the burden of its protection
from
the Lord
thru Aathma samarpaNam . Before performing Prapatthi
,
the
chEtanam understands the state of the small upAyam of
Prapatthi
standing
in the place of the mighty upAyam of Bhakthi
yOgam.
The
jeevan comprehends the state of independence of Prapatthi
,
where it
does not need any help form any other upAyam . The
jeevan
understands the inability of Prapatthi to coexist with the
other
UpAyams
just like BrahmAsthram , which loses its power
when
another
asthram is used along with it .The jeevan
comprehends
the
simplicity and soulabhyam of the Lord and the power of
His
sankalpam
that destroys all residual karmAs and destroying
even
KarmAs
that have started yielding their fruits . The Jeevan
experiences
the joy of gaining the bliss
of kaimkaryam to the dhivya dampathis .
All of these can be
experienced thru anusandhAnam of Charama
slOkam . Therefore it is
essential to have Charama slOkam as
the third rahasyam
.
105. Why are " jithanthE" and
VarAha Charama slOkam are not
included among the rahasyams
although they deal with items
of interst to Mumukshus ( One
who desires Moksham ) ?
(Answer) : Yes, the above two
do contain mokshArtha Vishayams
but the three
rahasyams house in themselves the essence of the
above
two prasiddha slOkams . The
three rahasyams are the Saaram
(Quniessence) of what is
covered by JithanthE and VarAha charama
SlOkam . Therefore , the
three rahasyams ( Moola Mantram , Dhvayam
and Charama slOkam) were
chosen by our AchAryAs as the key
rahasyams for
instructions on
Vedanthic matters .
106.( Question) : How did the
unlettered cowherd girls ( idaicchis) ,
who did not have the awarenes
of rahasya thrayams attain moksham?
(Answer) : The illiterate
idaicchis did not have sikshai on the three
rahasyams but attained the
state of fitness for Moksham thru
poorva janma sukruthams
. The residual impressions(Vaasanais)
from their previous
births led
them to the attachment to BhagavAn's
sacred feet at BrundhAvanam
and resulted in Moksham . It becomes
clear that the understanding
of one or more upAyams for Moksham in
previous births propelled
them to Sathgathy in their final births . Such
is the power ( long standing
impact) of these rahasyams .
107. (Question): SisupAla and
other enemies of the Lord attained
Moksham . How is that
possible ? The untutored cowherd girls gained
proximity to the Lord's feet
thru poorva Janma Vaasanais . SisupAla
and others displayed enimity
to the Lord even in poorva Janmams .
SisupAlan was granted Moksham
even though he showed unceasing
hostility ot the Lord even in
his last birth . How can one understand
the granting of MOksham
to SisupAla , the irascible enemy of
the Lord
?
(Answer) :
Below
Vaikuntam , there is a lokam known as VishNu lOkam .
There were two dhvAra
PaalakAs at VishNu lOkam , who comitted apachArams
to the BhaagavathAs of the
Lord and got cursed to be born in the karma
BhUmi .They took three
births and in each one of them , they
showed
unflinching enimity to the Lord and enjoyed the phalans of their
Mahaa
aparAdhams .When the anubhavam was concluded , they returned
to
their
original sTaanams in VishNu lOkam .
108. (Question) : How can we
clear future doubts about Rahasya Thrayams?
(Answer)
: We explained thru this grantham the answers for
many
common
doubts about the three rahasyams . If you have
grasped
these
answers well and attained clarity in important aspects of
the three
rahasyams , You can adopt a similar approach to
find
answers
for your new doubts. You can also consult with the
great
ones ,
who are experts in different sAsthrAs , Sri
BhAshyam
and
Tarkam and clarify your doubts . As long as you have
gained
clarity
on the important aspects of the three rahsyams , it does
not
matter if
you are not sure about minor aspects of the three
rahasyams.
Concluding
slOkams
Srimath VenkatanAyakEna vahathaa sEshAimavAj~nAm
sathAm
sEshaa aseevisha dantha pankthi sushumaa
sacchAyatarkasriyaa
adhyArOpitha tatthadhukthikalahai:
adhyAthmalabdhAthmanAm
SankhAnAm parihAr padhdathiriyam dhingmathrathO
darsithaa
Here, Swamy Desikan says that he responded to the commands
of
the respectable elders and constructed this grantham to remove
the doubts on VedAnthic matters created by the Para Matha
sampradhAyins . Swamy Desikan says that he showed
somewhat
the way ( approach) for us to address the
clamorous aakshEpams
of the opponents thru tarka vadham , whose lustre
resembles
the beautiful rows of
white teeth of AdhisEshan . The
key words
here are: " Tarka
Sriyaa iyam parihAra paddhathi:
dhingmAthraa
darsithaa".
This is the concluding grantham in Swamy Desikan's rich
life. In the following slOkam and Tamil Paasuram ,
Swamy
sums up his role as an AchAryan and the satisfaction
of
establishing sishya paramaparai ( Brahma Tantra Swamy
,
NayinAcchAr ) to carry on the teachings of
Bhagavath
RaamAnuja .
The vivEkam and VairAgyam of Swamy is revealed in this slOkam
:
sthOthum nindhithum ukthim aTavaa sODum
samUDam jagath
kim nacchinnamanantha chinthana rasE susTE
sukham tasTushAm
SishyAs-Sikshitha Buddhaya: SruthipaTE
yEshAm vayam yE cha na:
tath santhOsha samarpaNakshamam idham
sADambharai: kim parai:
The world is full of ignorant ones;They can
praise our utterances or
condemn them or tolerate them. Their
behavour does not perturb us ,
who are immersed in the bliss of enjoying
the Lord . We have no loss
over their praise or condemnations . We do
not care . Our sishyAs
have excelled in gaining VedAntha Jn~Anam
and they will be happy
over this grantham . That is all we care.
We have no use for all these
pompous , half baked scholars known for
their ajn~Anam and
Vipareetha Jn~Anam .
ithi nikhila tArkikaa
chUDaamaNinaa sarvatantra svatantrENa
ubhAyavEdAnthAchAryENa
krutham VirOdha ParihAra
nigamanAdhikAra: sampoorNam
.
Sri NigamAntha Mahaa Dsikaaya
Nama:
Daasan , Oppiliappan KOil VaradAchAri
Sadagopan
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