TIruvarangam vs Tirumalai vs Athigiri etc

[Guest guest]

Dear Bhagavatas,

 

I would like to submit a slightly different view on the raging debate on

the most favored Divyadesam.

Dasoham

Anbil Ramaswamy

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Our Alwars and Acharyas have ad infinitum emphasized the importance of

the three Rahasya Mantras for our SOS (Saving our Souls) of the

Mumukshus (Those desirous of Moksha).

Viz., Ashtakshara, Dvaya and Charama Sloka.

 

Swami Desika in his Rahasya Traya Saram (Sara Nishkarsha Adhikara

advises in his Pasuram "Amaiyaa Evai Yennum Aasaiyinaal….Imayaa

Imaiyavar Yethiya Ettu Irandu Enniya Nam Samayaasiriyar Sadirkkum Thani

Nilai Thanthanare".

 

One can go on adding any number of degrees and doctorates behind one’s

name but they serve only to increase one’s burden (Thogai Evai Yenru)

and cannot lead to true knowledge. What then is true knowledge? Our

great Acharyas have taught that only an understanding of the "Ettu"

(i.e). Ashtaksharam and "Erandu" (i.e.)the two other mantras of Dvayam

and Charamaslokam can lead one to the desired goal of Moksham.

(of course by making the Mumukshu to take recourse to Bhakti or

Prapatti. That truly is the "Sadirkkum Nilai"- the redemption of our

souls.

 

The Ashtakshara describes how Paravasudeva presides over the whole

universe sitting on his throne in Paramapadam (Savyam Paadam

Prasaarya….Vaikunta Naathah).

 

Dvayam describes how Vyuha Vasudeva rules over the universe reclining on

his serpent bed in Ksheerabdi (Ksheerambo Nidhiratna…Laksnmi Sa

Narayanam).

 

But, look at what Charamaslokam does?

This provides us immediate relevance to us in a manner we can readily

understand. It projects (of course, through Arjuna) promise of Moksha,

guarantee of protection and an unequivocal reassurance ‘not to grieve’.

 

Being on the subject of Charama Sloka, let us see what the three famous

Charamaslokas seek to convey Viz., 1. Vraha Charama Sloka, 2. Rama

Charama Sloka and 3. Krishna Charama Sloka.

 

1. Varaha Charama Sloka conveys Lord’s intention in a suggestive manner

that He would remember the Prapanna while lying like a stone or log of

wood at the time of death provided the Prapanna remembered him while in

fine fettle.( Aham Smaraami Madbhaktam)

 

2. Rama Charama Sloka assures protection to the one who surrenders

‘freedom form fear of all beings’ (Abhayam Sarva Bhutebhyoh Dadhaami)

 

3. Krishna Charama Slokam not only commands directly "Maam Ekam Saranam

Vraja" It also projects a solemn promise to release the Prapanna from

all Papas (Aham Tva….. Mokshayishyaami) and finally provides an

unequivocal reassurance not to grieve (Maa Suchah)

 

It is said that this promise of Lord Krishna is inviolable. Why?

Because the Lord himself is said to feel ‘ Nirveda’ (repentance) for not

having rushed on time to protect those who had surrendered to him

earlier at least on three occasions.

 

i) In the case of Gajendra: Gajendra, a great Bhakta had to fight the

crocodile for one thousand years before the Lord would condescend to

save him.

 

ii) In the case of Vibishana, even though he surrendered himself, he

was made to wait in mid-air even as Rama was engaged in a debate with

his ministers of war whether to accept him or not.

 

iii) In the case of Draupadi, she was already a surrendered soul as per

the Mahabharata story. She had to undergo the traumatic dishonor of

being dragged to the open assembly and wait for her savior till the last

moment (i.e.)when she was about to be disrobed.

 

The Charama Slokam of Krishna is so emphatic that one can sense palpably

the tinge of guilt he felt in the cases of Gajendra, Vibishana and

Draupadi and his Sankalpam (determination)never again to repeat the

delay to any future jeeva that surrenders. The Lord would never again

delay us deliverance, once we surrender to him at his feet as per his

command.

 

The commandment of Lord Krishna to us to surrender to him (Maam Ekam

Saranam Vraja) , even leaving off all Dharmas (Sarva Dharmaan

Parityajya); the solemn promise of ridding us from all Paapa (which

includes Punyas - befitting one to reach Moksha)- (Sarva Paapebhyo and

Mokshayishyaami) and rounding it off with an inalienable assuaging

reassurance (Maa Suchah) - all seeking to give us hope and to avoid any

misgivings about the Lord’s granting Moksham to us.

 

And, who gave this command, this promise and this reassurance?

 

Not Sri Ranganatha, Not Sri Srinivasa, Not Sri Varadaraja, Not Sri

Tirunarayana, Not any of the Lords of any other Divya Desams.

 

It was Sri Parthasarathi, the Charioteer of Partha who delivered all

these- promise of deliverance, reiteration of protection and the much

needed consolation.

 

I would, therefore, vote for Tiru Allik Keni as the most favored Divya

Desam.

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