Ans: Sarvadharman Parityajya Mam Ekam Saranam Vraja
Aham Tva Sarva Papebhyo Mokshayishyami Masuchaha.
This is the noblest of all slokas in the Bhagvad Gita. To Ramanuja this is the final verse (Charma Sloka) of the whole Gita. These are the final verses of Lord Krishna to Arjuna. In the eighteenth chapter this is the sixty sixth verse of the Gita. The Bhagvad Gita can be called the universal scripture. The implied meaning of the sloka according to Ramanuja is that if an aspirant has no capacity to perform sadhanas like Karmayoga, Jnanayoga, bhaktiyoga etc., he can perform this alternative Sadhana through Charma Sloka. The first part of the sloka states “Having given up all dharmas or rites unintentionally surrender to the Lord alone” Further the first sentence explains the thing that has to be done by the doer of saranagathi. The second part assures “I will release you from all sins and give moksha don’t despair or grieve”. Thus in the second sentence the things that the lord will do for the doer of saranagathi is explained. It is obvious that the 1st part of the verse shows that the Lord only as upaya or the means to be adopted and the later part explains the fruits of saranagathi.
In ‘Rahasya trayasara’ Vedanta Desika vividly says about charma sloka as “Your knowledge is limited, your ability is insignificant, your life is short, and you are also impatient of delay, therefore do not go about seeking other upayas which you cannot fully understand which you cannot easily adopt and which can bear fruit only after much delay. Realise that I who am easy to access to all who am the savior of all the worlds and who am endowed with the attributes essential for a savior, am the only upaya and perform the surrender of the responsibility of protecting yourself to me with its five angas. When you have adopted this upaya, you will have done what you ought to do, you will become my ward and be extremely dear to me. Supremely compassionate and gracious independent and omnipotent. I will myself by my mere will and without any other aid and for the fulfillment of my own purpose free you from the manifold endless and unsurmountabe groups of obstacles without leaving any trace of them. I will enable you to have enjoyment similar to mine alone since you will enjoy myself and all that belongs to me. I will find delight in making you render all forms of service in all places at all times and in all places at all times and in all circumstances services which will be of the nature of the overflow of the full and perfect enjoyment of myself you have absolute no cause for grief. The first sentence of the sloka contains six words (Sarvadharman, parityajya, mam, ekam, saranam, vraja.) and the second sentence contains five words (ahamtva, sarvapapebyo, mokshayisyami, ma, sucha) both comprise 32 alphabets.
Sarva dharman.
The general meaning of the word dharman is ‘the way ’ or ‘means of attaining an object the way or means are shown in the shastra. The word dharman (inn plural number) indicates the varied nature of the ways or means all which includes the sayings in sruti, smrithi etc. as Karma yoga, janana yoga, bhakti yoga, anatara rahasya jananam, purushotama vidya, desavasam, tirunama sankeerthana tiruvilakkuerikkai, thirumalai edukkai etc. are the things to be done un intentionally. It is suggestive of the angas or limbs of dharma which are referred to by the word “all” but ‘Sarva’ could also be interpreted to mean the opposite of one i.e. Anga dharmas . another meaning of the word Dharma is the absence of qualities like nitya and kamya karmas. The dharma without these qualities would refer to other upasanas or meditation with accessories like Dhara vidya, Sandilya vidhya etc. for attaining liberation. Thus according to Visistadvaita “sarva Dharman’ refers to Upasana or certain vidyas but not the duties pertaining to social life.
Pillai Lokacharya also underlines that the word dharma here refers only to the Mokshaphala sadhana. In a sutra commenting on the sutra, Manavala Mamuni stresses that here Moksha phala sadhana means that it contains bhagavat prapti with a view to change the wavering mind of Arjuna who considered his duty of war as adharma the Lord Krishna says it is as “Dharma "
Parityajya
The word Parityajya means ‘having given up’ or ‘renunciation’ which implies that saranagati does not require other sadhanas. This gives rise to the question how can the aspirant know his ability to renounce all sadhanas. Desire develops bondage and renunciation is advocated, though it is not easy to adopt or practice perfectly. The syllable pari in parityajya means extreme dislike or aversion. According to rahasya traya sara of Vedanta desika aversion in every form means being without the improper desire to perform what is impossible for a man with the thought “ Though I cannot adopt the upaya in full perfection. I will do it to the best of my ability. When that also is too difficult to perform I will adopt in the place of the prescribed angas something less difficult or the upaya which will produce the prescribed upayas. Ramanuja has said in his Saranagathi Gadya thus. “ I see no means of crossing the sea of samsara in all the eternity of time which lies before me” when one desires to adopt any easy sadhana rather than difficult ones like Karma, Janana and bhakti etc. In such a predicament “give up all dharmas” is an advice to an aspirant who has renounced all other sadhanas (all Dharmas) which are unsuitable for practice. In such circumstances alone one can adopt saranagati. This only goes to prove that saranagathy does not need any other sadhana along with it.
Pillai Lokacharya classifies the word Parityajya under three aspects tyaga Laypu and upasarga. Tyaga means not mearly giving up the dharmas but it menas that one has the constant mind in giving up other upayas also as a mean, like thinking of the brass as silver or thinking of a particular route which is wrong and that one has to go through another route. Manavala mamuni adds that one has to feel for his ignorance of following other means for moksha though he is the one who desires that Lord is the means for bhagavat prapti. The syllable layup means that it stresses the giving up of other upayas and surrender unto the Lord who is the only means to attain Moksha just like the sastras which prescribe that one has to take food only after bath. Likewise one has to practice saranagathi after giving up all other sadhanas.
In conclusion it can be summarized thus vidhi or imperative presupposes the renunciation of all dharmas. To put it differently and more simply the dharmas that are required for all the other vidhyas are not necessary for saranagathy. For instance: shaving off ones head, residing in holy places where bhagwan is residing, wearing the holy thread. In other words saranagathy does not prescribe the renunciation of any dharma. Saranagathy can be practiced only when one is fully aware of the relationship between Jivatman and Paramatma.
Mam
Pilai Lokacharya lucidly expresses the word “MAM” Mam means the Lord Narayana who is all protector who responds to bhaktas prayers disregarding their mistakes and who is the asylum the constant protector even when ‘Sri’ as the mediator intercedes to help the jiva for unison. Further the word Mam dispels the other stages of the lord i.e. Para, Vyuha, and other devas like agni, indra, and so on. Since Lord Krishna asked Arjuna to vanquish all dharmas and surrender to Him as He is the real Dharma (Sakshat Dharma). Pillai Lokachar says that this word Mam directly focuses on the attributes of the Lord. i.e. vatsalya swamitra, souseelya and soulabhya. He brings out the dramatic contrast within the image of Lord Krishna who is both the charioteer sitting on the chariot with his legs dangling over the edge. His hands holding the rein and a whip and his hair all awry with the dust of the battle field and at the same time He is the supreme Lord who declares that He is the ultimate refuge of all men.
Vedanta Desika in his Rahasyatraya sara defines by quoting Harivamsa sloka that Mam means that the Lord is the savior. Lord Narayana who has the ocean milk as his abode has now come to the city of Madhura leaving his serpant bed Adishesha. He also elicits that it means the Lords inseperable qualities like Sousilya seshi, His being the Lord of Sri. His being Narayana, omniscience , omnipotence etc. Each quality is enumerated by quotations from Bhagwat Gita, Lakshmi Tantra, Vishnu Purana, Amanusha Stava and so on.
Ekam
The syllable “Mam” in singular offers the same meaning of ekam. Ekam implies the meaning of negation of the nature of the upaya in choosing sharanagati as understood in the word ‘vraja’ according to Vedanta Desikar the word ekam represents the fact that the lord is the ultimate goal of the Jiva and he is at the same time the upaya for attaining that goal. He is comparable to the Kalpaka tree that has the power of granting all wishes. The usage of the word Eka after the word Mam shows the underlying unity in the ultimate goal of attainment and the means for that attainment. The Bhagavatam expresses the same idea in these words. “ By all sadhanas seek the protection from me alone whom am the inner self of all beings. You will then have no fear of any kind.” Those who seek me alone as their refuge will overcome the insurmountable maya.
Saranam.
The word saranam has several meanings such as upaya , abode, protector, taking refuge in and total surrender at the lotus feet of the Lord. Here it means Upaya only as it has to add with the meaning of Sarva – Kama. This was the prayer that was being taught to Arjuna by Lord Krishna. It is applicable to all. Sri Ramanuja has mentioned it in his Saranagathi gadya thus: “O thou who art the savior of all beings in the world ignoring the differences that may exist among those that seek thee.” Sage Valmiki said
“ The great and the eminent rishis say that thou art the refuge and the savior of those that have sort thy protection” these prove beyond doubt that the almighty is the only savior for all jiva. The most essential requisite while taking refuge in Him is that one should not entertain the idea of any other than Lord Narayana.
Vraja
Vraja means choose or take to. It is comparable to prapadye of dvaya mantra because it also enjoys self surrender. In prapadye the first person I is used because only a meditation of a man who performs saranagathi, where as in the word vraja of charma sloka the second person You is used, because it is addressed to Arjuna by Lord Krishna. It is the mind to choose the right path through mind this is called Janana Visesham. This janana Vishesham is also attained by the grace of the lord as pointed out by Nammalwar.
“Aduvum avanadhu Innarule.”
Thus, leading to the intriguing question whether the aspirant has the option of surrendering or not because the very soul is bestowed with a ‘free will” so saranagathi is definitely an act of choice, an exercise of free will when it becomes convinced of the jivas utter helplessness and feels the necessity of attaining the life goal. i.e. Moksha. Does possession of the free will lead the jiva to choose the path of liberation. However the right conduct is to seek refuge in Lord because man is helpless. The discerning power must actuate the free will to discriminate between what duties have to be performed and what ought not to be performed.
The second part of the charma sloka Bhagwan is said to be the savior who eagerly awaits the opportunity to protect and confront the aspirant for this the aspirant must perform sharanagathi with whole hearted faith in God.
Aham
Aham or I is the only source capable of doing the impossible and relieving the evil effects of ones sins.
Pillai Lokachar vividly describes the attributes of Lord Krishna in the word Aham. i.e. the Lord who is the all knower (Sarvjana) all valour (Sarva shakti) praptam chief (seshi) having given the meaning for aham by quoting gods Attributes Lokacharya further states its usage in the present context as comented by Mamuni. Mamuni states that when the Lord wanted to help the aspirant by eradicating his sins and accomplishing his wishes, He realizes Arjuna's earlier stage and further adds what he wants to do with this when the utility of sarvajanatva and sarvasaksitva of Lord is known. For the action of his is only for His sake by benefiting by himself as he is seshi – the relation of Lord. Mamuni includes the attributes of Poorthi (avaptasamastaka matvam) along with these qualities.
Arjuna feels that Lord Krishna distinguished himself as a charioteer for his sake and to clear his fear, emphasises His attributes in the word ‘Aham” he underlines that Lords servitude as charioteer is also his supreme act.
Tva
Tva
Tva refers to the acquisition of the discerning ability to comprehend the nature of the three ultimate tattvas namely cit, acit, and iswara. Tva refers to Arjuna's soul which does not know what to do and also has no valour to do what he wants to do. And also has no right to do what he wants to safeguard and who approached Him as the means. Elaborating the sutra Manavala Mamuni says that even one has knowledge to do what he wants and one has valour to act what he thinks, but he has no right to execute it and one who has redeemed all dharmas and approached Him as the mean. Such is the nature of the soul as enlightened in this word.
Sarva Papebhyo ( free from all sins) for eliciting the inner thoughts. Pillai Lokachar has given three sutras for the word sarva Papebhyo. Manavala mamuni classified it into three words as follows; Papam, its multitude and sarvam all combined sarva papebhyo. Here sins are categorized into two aspects. 1) the obstacle for desire (Istavirodhi) and the cause for the evils (Anishta hetu) here Mamuni means that since this sloka speaks about Moksha, ‘papam denotes the obstacle for desire. i.e. the obstacle for the experience of divinity. It is necessary for the aspirant to renounce all evil deeds that lead to adharma, artha and kama which are sinful and not capable of giving joy or bliss. The sins are as follows; ignorance (Avidya) past impressions (karma vasana) taste (ruchi) and matter (prakruti) are the evil deeds that have to be shunned and they are characterized by the word Papebhyo.
Manavala mamuni describes the word sarva denoting the aspirant who performs duties un knowingly that accumulating sins and who performs daily rituals with fearfulness etc. according to sruti and smriti the evil deeds must be avoided if one wants to attain Moksha.
Mokshayishyami.
Mokshayisyami means that the Lord will grant liberation from sinful life. Further Pillai Lokacharya says that in the phrase Mokshayishyami the tense ishyami means that neither the Lord will try for it nor the aspirant need pray for eradication of sins, as the aspirant has surrendered to god they will automatically leave him due to fear and not known where they have gone.
Vedanta desika opines that the word (Mokshayishyami coveys the meaning I will grant the liberation or moksha from this mundane world at the time when you want it. Liberation means release or freedom from the bondage of samsara. This liberation is possible only if the individual Jiva adopts sadhana
Masuchaha
Masuchaha means do not feel sad or do not despair. According to sruti God will never forsake one who has taken refuge in Him. Once the sadhana is performed by the individual which in fact is not difficult, is capable of removing all the obstacles and is having the power to grant the desired goal i.e.Moksha. Hence truly there is no need to grieve or despair.
It is obvious that the mantra Charma sloka is the source of maintenance, nourishment and enjoyment of jiva and also the cause for Moksha.
This mantra focuses on Saranagathi as an easy sadhana for attaining Moksha. Thus charma sloka has a significant place in Srivaishnavism.
It is said that there are two more charma slokas i.e. varaha charma sloka and rama charma sloka.
During Varaha avatara the varaha murthy preached two slokas vakyh Dvaya to Bhumi piratti which speaks the easy way of doing sharanagati when one is in a calm state of mind, health and action prays god and when unable to sustain ones health at the end of life the Lord will think of him and take him away to his abode.
In Rama avatara also Rama preached charma sloka to Vibhishana when he wants to surrender before him by saying even one who pretends himself as a friend and surrenders Himself. He will take him away to His abode (Vaikunta)