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Oppiliappan List Archive: Message 00120 Nov 2006

 
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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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