1. Note from the Editor

Dear Bhagavatas,
We give below excerpts from Chapter 20 of "Hinduism Rediscovered" dealing with " The three Great Mantras".

This posting represents part of the talk the undersigned was privileged to give to a select group of committed Srivaishnavas who attended the late night session on 29th December 96, the concluding day of the Swami Desika Darsana Satsangam Conference at Buffalo, New York. But, due to paucity of time, this portion could not be presented then. And, is being included here.

This issue deals with "Charama Sloka Mantra- The Last Verse Mantra"

Dasoham
Anbil Ramaswamy

2. Excerpts from Chapter 20 of "Hinduism Rediscovered"
dealing with "Charama Sloka Mantra - The Last Verse Mantra"

SECTION 3 : CHARAMA SLOKA MANTRA
(THE FINAL VERSE MANTRA )
ADHIKARA 29 : CHARAMA SLOKA ADHIKARA OF RAHASYA TRAYA SARA.

Bhagavad Gita was propounded by Lord Krishna to Arjuna in order to dispel his inopportune affection and misplaced sympathy towards his preceptors, kith and kin who stood arrayed against him on the battlefield. Under the guise of teaching Arjuna, the 'Acharya of Gitopanishad' explained this most secret Upaya of Prapatti in the Charamasloka 'to all of us'.

This is the concluding portion of his teaching .- After dwelling at length on the efficacy of the indirect means of Raja yoga, Karma Yoga and Gnana Yoga. and the direct means of Bhakti Yoga, He pointed out the difficulties and delays involved in adopting them . Arjuna was perplexed and he beseeched Lord Krishna to show him the way out of this 'catch- 22' situation. In response to this request, Lord Krishna ultimately propounded.

THIS EASIEST, THE QUICKEST AND THE SUREST MEANS TO GET OVER THE GRIEF AND DO WHAT OUGHT TO BE DONE. THIS IS THE SHEET ANCHOR OF HINDU RELIGION IN GENERAL AND VAISHNAVISM IN PARTICULAR.

THE CHARAMA SLOKA READS AS FOLLOWS:-

"SARVA DHARMAN PARITYAJYA MAM EKAM SARANAM VRAJAAHAM TVA SARVA PAPEBYO MOKSHAYISHYAMI MA SUCHA"

Let us analyze the meanings of the various words contained in this Mantra.

THE WORDS SARVA DHARMAN PARITYAJYA
A reasonable doubt is expressed here. When revealing his 'Avatara Rahasya' Krishna said that he reincarnates himself' at every age to save the virtuous, to destroy evil and 'to re-establish Dharma on earth'. After all the effort in coming down to earth personally to reestablish Dharma, what does Krishna mean by saying ' Give up all Dharmas' in the Charamasloka?

THE WORDS SARVA DHARMAN
We should first understand what is Dharma? Dharma in simplest terms means duties and includes such concepts as Ahimsa, Truth and many others we have already seen in our Chapters on Samanya Dharma and Sanatana Dharma and Varnashrama Dharma.

We should look at the context and circumstances in which the expression has been used . As we mentioned earlier, Arjuna 's confusion became worse confounded and he became so despondent that he would not be able to practice the various Vidyas and other Upasanas of Bhakti Yoga. The plural Dharman in this context refers to those Vidyas which he is unable to perform because of the difficulties and delays involved in them.

THE WORD "PARITYAJYA"
The word Parityajya does not mean ' Give up'. Here the word has to be understood as referring to a person who has already given up the Dharmas. He addresses Arjuna " You, who have already given up the Dharmas". Lord Krishna has used a similar expression- "Prapya" which in the context means " Having reached". "Having reached this ephemeral and hapless world, you pray to me" says Krishna. It is addressed to a person who had already reached this world and actually talking to Krishna.8

This 'giving up' is not to be construed as a command ( Vidhi ) but as referring to the 'fait accompli' (i.e.) what has occurred before (Anuvada) Therefore, to reassure Arjuna that ' having given up' as impossible the other Upayas Arjuna should surrender to the Lord.

Some interpret that what is meant is the ' thought' of adopting any other Upaya. If this were to be accepted, it would tantamount to saying that Bhaktimarga should be adopted in spite of the difficulties and only the 'thought' should not be there. In other words, it would mean that these other Upayas would constitute the essential part (Anga) of Prapatti

Actually, however, Prapatti does not require any angas other than the five mentioned in 'Parikara Vibhaga Adhikara' in our Chapter on Prapatti.viz., Anukulya Sankalpa, Pratikula Varjana, Mahaviswasa, Karpanya and Goptrutva varana. In this sense, neither the performance nor the non- performance of other Upasanas would reckon as an Anga for Prapatti.

If this were so, why should anyone observe the compulsory and occasional duties like Sandhya vandanam etc which are Nitya and Naimittika karma?

True. These are not Angas for Prapatti but they have to be performed as prescribed for the different Varnas and Ashramas as they are enjoined as ordinances or commands in the Sastras.

DAKSHA SMRITI cautions 'One who does not perform Sandhya is always impure and unfit for performing any other rites. Whatever other rites he may perform, he will not obtain the fruit thereof.

EVEN ASHTAKSHARA JAPA HAS TO BE PERFORMED AS DO NOT CONFLICT WITH THE PERFORMANCE OF RITES ORDAINED IN SRUTIS AND SMRITIS (I.E. NITYA AND NAIMITTIKA KARMAS.) -9

Though assured of moksha, the prapanna should not give up Varnashrama dharmas for it is said " DO THAT WHICH MAY NOT YIELD FRUIT WHEN PERFORMED BUT WHEN GIVEN UP WILL BRING EVIL"

Also, the Prapanna takes delight in that which delights Bhagavan. This is like a person taking delight in doing service to his near and dear beloved ones.

If one does not have to do the Karmas prescribed in the Sastras it would mean that one could do whatever it pleases him including even forbidden actions. It is Sastra that enables one to differentiate between what is reverential conduct and what is an offense.

For a Prapanna, to be united with the Lord is delight; to part from him is pain. His actions are performed with his life breath, mind, will power, and senses - all dedicated to the Lord in loving devotion. He does everything inspired solely by love but this does not mean that he should ignore Sastra which is nothing but the command of the very Lord whom he seeks to please.

Another question arises in this connection. If the Prapanna were to be united with and do service to Sri Narayana only exclusively, how come the names of other deities find place in the various Mantras and rites prescribed in the Sastras? We have already answered this in our Chapter on Prapatti.

The Prapanna does not worship them but only Bhagavan who has them as his body and who have Bhagavan as their inner self.

It is argued that by stretching this concept a little further, one could recite other Mantras or do other rites involving other deities who can as well be deemed to be the body of Bhagavan since they too have Bhagavan as their inner self. This is a very intelligent poser but it fails to take note of the fact that those other Mantras are meant for specific Adhikaris(persons specifically fit for the purpose) i.e. other than Prapannas and are to be used in specific circumstances for specified results.

FOR A PRAPANNA, ONLY THOSE MANTRAS THAT ARE PRESCRIBED IN PANCHARATRA ARE TO BE ADOPTED (NOTWITHSTANDING THE NAMES OF OTHER DEITIES TO BE INTERPRETED AS EXPLAINED ABOVE).

It is not correct to say that if these other mantras are adopted or Sastric mantras violated or given up No harm will arise other than illwill of society etc.

TALKING ABOUT ONE'S DOING ONE'S VARNASHRAMA DHARMA, SWAMI DESIKA CAUTIONS THAT TO REFLECT ON THE CASTE (VARNA) OF DEVOTEES ONLY TO DECRY THEM WILL BE A GREAT SIN AND WILL BRING RUIN; IF IT IS REFERRED TO ONLY FOR UNDERSTANING THE RESTRICTIONS AND REQUIREMENTS ENJOINED IN SASTRAS, THERE IS NO HARM. THUS, DHARMAVYADA, TULADARA, SABARI, VIDURA AND OTHERS ARE REFERRED WITH REFERENCE TO THEIR CASTES NOT TO DECRY THEM BUT IN REGARDING THEM IN THEIR RESPECTIVE POSITIONS AS LAID DOWN IN SASTRAS AND RESPECTED ACCORDINGLY.

Even while carrying out one's Dharma, what is most valuable is that which is done with no ulterior purpose and for its own sake(Swayam Prayojana), with no other aim than as a dedication to God. No karma should be done just because one is capable and no acquisition of skills is needed to perform it..

Those that are prescribed should be done because they are so prescribed. What is required to be given up is the vain effort to perform what one is not capable of ( e.g.) Bhakti; or continuing of the trivial desire to perform them. This would be like a drowning person catching hold of a brittle reed.

THE WORD ' MAM'
Krishna's 'Saulabhyam' -easy accessibility seen in his obeying Arjuna's command as his charioteer, then revealing himself as ' Purusha' showing his omnipotence are significant. While his omnipotence and knowledge can be used for both saving and punishing, his quality of mercy is intent only in saving and gives the Prapanna the hope that despite his omnipotence and knowledge of Prapanna's defects, the Lord's mercy would certainly save him.

THE WORD 'EKAM'
It may be questioned when the word 'Mam' shows him, why Krishna should use another word 'Ekam' again in referring to himself?

This is to show that he is himself the Upaya and the Phala. 'Ekam' also dispels any chance of the Prapanna imagining his 'Prapatti' being independently responsible for securing him Moksha.

Even the desire to do Prapatti arises from His grace, induced by Him, blessed by Him, by using the senses given by Him, following the way shown by Him, with His help in performing and awaiting the reward to be granted by Him - the aspirant performs Prapatti - 10

'Eka' also dispels any chance of equating Prapatti as an Upaya along with Bhagavan. It also confirms the fact that He alone stands in the place of the Upasanas which the Prapanna finds incompetent to perform.

The significance of the word 'Eka' may be summarized thus:

1. The identification of the object of attainment and the means therefor
2. The denial of the importance of the individual self
3. Prapatti being a mere pretext for the Lord to shower His mercy (Vyaja)
4. The absence of any connection between Prapatti and other Upayas
5. The absence of any connection between Prapatti and other Angas
6. Prapatti as a single means of securing all desired ends without any distinction.

THE WORD 'VRAJA'
The word 'Vraja' is in the second person as it is addressed to a person facing Krishna.

It may be questioned that when Jeeva is entirely dependent on God, how can he be ordered to do something which Vraja implies?

Just as non-sentient things like ether and fire bear the attributes of sound and heat created by God, the Jeeva's absolute dependence consists in bearing this burden of 'free will' also granted to him by God. God has invested in the Jeeva Gnana Sakti, Icha Sakti and Kriya Sakti in exercise of which he becomes the ' doer' in a limited sense. Hence, he is asked to give up the idea of this ' doership' also.

In BG 18/15 Lord Krishna says that in an action of Jeeva is only one of the five agents involved. The Lord is the Karayita, Karta, Udasina, Anumanta and Prerita -( all explained clearly in our Chapter on Karma),

Therefore, the Jeeva is fit to be directed to do a thing or give up doing and 'Vraja' may justly enjoin the performance or giving up of an action.

This does not approve of a conclusion that merely because a person knows that he is not the actual doer, none of the forbidden actions in which he might indulge in will leave any stain on him. Any such action done deliberately will certainly affect and invite punishments even at the mundane level.

THE WORD 'AHAM'
This indicates the power of accomplishing what is impossible to others. The Lord's natural compassion makes Him so gracious as to overlook countless offenses in consideration of a mere Vyaja, and His independence and Omnipotence operate for the removal of all hindrances.

THE WORD 'TVA'
This means -
'You, who have acquired the power of discrimination; 'You' who have realized the triviality and transience of life; 'You ' who have become so eager to attain me; 'You' who have taken the proper steps of self surrender; 'You' who have done what ought to be done. - Such a 'You'

THE WORD ' SARVA PAPEBYO'
In the case of a Prapanna , even Punya partakes the character of Papa because it would entail further life to enjoy the results thereof and for the one who desires not to return to life even Punya becomes an impediment.

It may be questioned when the word 'Papebyo' which is in plural and therefore denotes Papa and may be also Punya, why the word 'Sarva' is used?

It is to emphasize the host of other sins like Avidya ( Ignorance), Vasana (past impressions), Ruchi ( taste for evil), and Prakriti Sambanda(contact with the mundane world both in gross state and in the subtle state)- all those that cause karma and the products of karma.

In other words, the word 'Sarva' refers to removal of Prapti Virodhi, Upaya Virodhi and Pratikula Anubhava Hetu (i.e. all the obstacles that prevent the attainment of the goal, the way to the goal and that lead to experiencing the results of undesirable actions.).

The fact that the Lord will in any case remove all sins of the Prapanna does not preclude the Prapanna from avoiding commission of sins and if he happened to commit any out of ignorance or necessity, to atone for the same and perform expiatory rites. This is called 'Prayaschitta Prapatti' - a surrender for the expiation of sins committed in the Post-Prapatti period. Even this thought of resorting to this action can arise only by the grace of the Lord.

Some argue that the sins of Prapanna are 'Bhogyam' to Bhagavan- that he actually enjoys them 'like a husband relishing the dirt on the body of a beloved wife or in the case of a mother cow, the dirt of its calf '.

THIS IS NOT CORRECT. IF THIS VIEW IS ACCEPTED, IT WOULD BE LIKE ISSUING A LICENSE TO THE PRAPANNA TO COMMIT WHATEVER SINS HE IS CAPABLE OF AND COMMIT THEM DELIBERATELY.

Even if deliberate offenses are committed by a Prapanna who does not atone for them or does not seek to expiate , the Lord sees to it that he does not go to hell and removes the sins by awarding some lighter punishments like blindness, loss of limbs, dullness of intelligence, being scorned by those he loves, loss of esteem in society, boycott by the virtuous, suffering due to frustration of their ambitions, dimunition of pleasures and such other forms of sorrow.

One cannot determine whether a Post-Prapatti suffering is due to a Post- Prapatti offense left unatoned or unexpiated or due to a portion of Prarabda Karma that had begun to yield fruit over which he has no control. The Prapanna has therefore be cautious to consciously avoid at least any Post- Prapatti offense or if committed, feel sorry for them and seek expiation.

Nanjeeyar avers that wise men who have performed Prapatti would never commit offenses deliberately; Mediocre men might commit but repent; Incorrigibles meet with punishments. Therefore, in order to avoid any need for repenting or facing punishments one should guard against deliberate offenses.

What are offenses? Offenses include those against the devotees of Bhagavan and being associated with those who commit such offenses.

BY OFFENDING DEVOTEES, ONE TAKES OVER THEIR SINS; BY HATING THE OFFENDERS, ONE TAKES UPON ONESELF THE BURDEN OF BHAGAVAN WHO ALONE IS COMPETENT TO PUNISH THEM.

THE WORD 'MOKSHAYISHYAMI'
Elsewhere in Varaha Purana, the Lord says that he will ' never forgive one who touches blood'. This is quoted by some as contradicting the purport of Charamasloka. It should be remembered that the Varaha Purana statement was made in a different context. Therefore, what the Lord says in Gita is not 'seemingly soothing' as held by these people. What the Lord says in Gita is the final word of assurance, a promise, a reiteration of his commitment in Srimad Ramayana to save one who has sought refuge in him Did not Sri Rama say to Sugriva - " Bring him here! Sugriva! .whether it is Vibhishana or even if it be my arch enemy, Ravana himself ; I have pledged my protection to him who has surrendered?"11

The manner in which this 'Mokshayishyami' operates is as follows:

1 ) Those that stood as hindrances to Upaya will vanish on adopting the Upaya except Prarabda.

2 ) Those that are committed after Prapatti-

       ( i )  If done unknowingly or unwittingly and / or
       (ii )  If done due to unavoidable, unfavorable circumstances as 
        to place, time etc., they will not taint the Prapanna.

       ( i )  By atonement or expiation or
       (ii )  By suffering light punishments

       ( i ) By experiencing the fruits till the fall of the body or
       ( ii )  By an intervening Prayaschitta Prapatti.

As regards Punya, deeds done deliberately either before or after Prapatti will disappear after yielding fruit till the fall of the body.
Those that are not useful for strengthening the Upasana as also those relating to Prarabda will disappear as at 5 ( ii ) above.
Some questions arising out of what has been stated above are posed and answered by Swami Desika as follows:

( 1 ) If all karmas get extinguished, where is the question of distributing Punya and Papa among friends and foes? The Papas are those spoken of as not tainting the Prapanna and the Punya done after Prapatti that have not started to yield results by some stronger karma. which get distributed.

( 2 ) How can Punya or Papa of one be transferred to another especially Papa to one who has not done any evil? It is not that the Punya and Papa of the Prapanna are transferred as it is. It only means that Punya of value equivalent to the obligations rendered to the Prapanna by those who were friendly to him and Papa of value equivalent to the offense flung at the Prapanna by those inimical to him.

( 3 ) Why should God wait till the death of the Prapanna for this distribution? This is to give time to see whether a friend turns a foe or a foe turns a friend by the time of death of the Prapanna. Also, a friend or foe may himself be a Mumukshu - One desirous of Moksha and might be doing Prapatti in which case no karma could be transferred to him. Everything can be decided only at the time of death of the Prapanna.

( 4 ) What is the meaning of ' liberation '? By His grace, God turns away from the thought of punishing sins. It also means cessation of Avidya (ignorance), expansion of intelligence and such other things. ( Gnana Vikasa)

( 5 ) If removal of sins means restoration of the essential qualities of the eternal Jeeva viz., infinite being, infinite knowledge and infinite bliss does it not mean 'Kaivalya - which is another name for this state? Is the happiness of Kaivalya and that of Paramapada the same or are they different?

Kaivalya means the extinction of those Karmas responsible for old age, death etc., but not that of the enjoyment of Bhagavan which what Moksha means. It is 'Kevala' (i.e.) without association with Chit and Achit..

( 6 ) In some places, Mukti is referred to as Kaivalya. Why?

It is only to show that since all upadhis ( hindrances or conditioning factors) have ceased, it is ' like Moksha '. This is evident from the BG Sloka where Lord Krishna classifies his Bhaktas into four categories of which one desires wealth, one desires return of lost wealth, a third one desires Kaivalya and the last desires Moksha.

This is something like referring to Devas as "Amaras'- which means 'Deathless'. Even they are subject to births and deaths. Compared to humans they live long enough to look like being deathless.

Kaivalya which is the experience of the 'disembodied soul' is not eternal nor is it Moksha. and a person aspiring for Kaivalya does not go through the Archiradi Marga which is the exclusive privilege of the Prapanna.

The word 'Sarva' occurring in both the halves of Charamasloka suggest that the Lord would stand in the place of other Upayas and also stand as the fruit of such Upayas .

It is said that if the Prapanna is so impatient as to feel that he cannot bear to live without attaining Moksha, the Lord will at that very moment rid all Karmas and call him to his fold.

( 7 ) The question arises in the case of a Prapanna who deems the rest of the present life an unbearable burden whether his desire to die immediately will not constitute a sin. Does it not sound like a case of Assisted Suicide or Euthanasia?.

There are some expiation rites 'Sarvasvara' in which a person cast his body down a precipice or consigned it to fire, when no sin was attached. But what we speak of is not suicide but only a prayer for immediate death to which no impropriety can be attributed.

In the case of a "Aartha Prapanna" who desires such an end, the Lord would create a suitable circumstance to fulfill his desire. In the case of the 'Tripta Prapanna'- one who is willing and satisfied about waiting till the fall of his body in its due natural course, such a thought would indeed be sin.

THE WORDS ' MA SUCHAH'
This expression is meant to confirm man's faith. It promises to be the panacea that can cure all ailments like lack of knowledge, lack of Upaya, lack of longing (Tvara), and lack of fruit.

What is now the grief of Arjuna that Krishna seeks to dispel?
1 ) Not killing of his relatives and Acharyas
2 ) Not what he should do if he belonged to the class of Asuras (about whose characteristics Krishna had been describing)
3 ) Not about Karma yoga, Gnana Yoga etc., which he had learned to be not direct upayas
4 ) Not about Bhakti yoga which though direct is beset with insurmountable difficulties and inordinate delays
5 ) BUT, KRISHNA'S SAYING " DO WHATEVER YOU DEEM FIT TO DO" AS IF KRISHNA WERE INDIFFERENT.

It is at this juncture of Arjuna's grief that Krishna feels that Arjuna is in a state of fitness to receive the great secret of Prapatti.

Swami Desika describes Lord Krishna of Bhagavad Gita as the ' great dispeller of sorrow'- 'Sogam Theerkkum Srutip Porul'

The Lord does this on 3 distinct occasions when he specifically uses the word 'Sucha' :

Even at the beginning, he dispels Arjuna's sorrow in having to kill his kinsmen. 'Nanusochanti' (BG2/11) "Na Sochitum Arhasi' (BG/2'25,26 and27)-12

In Chapter 16, he dispels Arjuna's doubt as to his belonging to the class of Asuras "Ma Sucha'(BG16/6,)-13

And finally in he dispels Arjuna's anguish by asking him to surrender without bothering about the various yogas which Arjuna feels unable to perform. 'Ma Sucha'( BG 18/66 )-14

The word Suchah implies an element of fear besides grief. grief is in not attaining the goal; fear that in future also he may not be able to attain the goal for he feels the road to be too long and his own life being too short.

The grief can arise out of the following 10 reasons and the answers therefor are as indicated against each.
1 ) Whether one is eligible?. Yes. It is open to all irrespective of caste or sex.
2 ) Whether any other Upaya has to be adopted? No.
3 ) Whether Siddhopaya is reliable? Yes, Reliable.
4 ) If any defects arise after Prapatti, will they affect? No.
5 ) Is there worry about sufferings for offenses after performing Prapatti? Not, if atoned
6 ) Is there any worry about Naraka etc. after death in respect of such offenses? No.
7 ) In the case of Aartha Prapatti, will the body continue? No.
8 ) Whether good deeds done will be extinguished by bad deeds in the Post-Prapatti period? No.
9 ) Whether due to reasons beyond Janmantara ( other than the current life)further births will take place? No.
10) Whether 'Kaivalya' enjoyment will intervene to hinder Moksha? No.

"MA SUCHAH" IS THE MOST IMPORTANT PART OF THE CHARAMASLOKA. AS IT DISPELS ALL OUR DOUBTS REGARDING THE UPAYA AND ASSURES IN NO UNCERTAIN TERMS THE ATTAINMENT OF MOKSHA AND THE FULL AND PERFECT ENJOYMENT OF BHAGAVAN IN PARAMAPADA.

" Krishna was a responsive savior.
- His Omnipresence was accessible;
- His Omnipotence was approachable ; and - His Omniscience was attainable.
- It was ultimately His grace that provided beyond logic and reason, the assurance of salvation.
- To Arjuna, the existential man, succor came not only because of the

realization that there was beyond death, another life on the journey towards Moksha;
- To him solace came not only because he learnt the beneficence of

doing one's duty without thought of reward or gain; - To him comfort came not only because he saw for himself the awesome infinity of the divine when Krishna revealed Himself to him giving him a ' divine eye' to see his glorious form; - To him deliverance came because Krishna said directly to him ' Surrender your all unto me and I will give you redemption'.

THIS GUARANTEE OF SALVATION WAS BEYOND FATIGUING RATIONALIZATIONS AND CONCEPTUALIZATIONS.

IT WAS A 'ONE-TO ONE' BOND OF HOPE BETWEEN THE INDIVIDUAL AND HIS SAVIOUR. FAITH AND DEVOTION WERE ITS ONLY CONDITIONALITIES...

THE GITA WAS THUS BOTH A MANUAL FOR LIFE, A PRAGMATIC AND PRACTICABLE GUIDE ON HOW TO LIVE WITH MINIMUM STRIFE AND TENSION, AND A GOSPEL OF PERSONALIZED DEVOTION OFFERING, IN THE MOST UNEQUIVOCAL TERMS, THE BENEDICTION OF UNQUESTIONING FAITH" -15

NOTES
1. Naradeeya Kalpam, 1.11 Mantraanaam Paramo mantrah guhyaanaam

                                guhyam uttamam
                            pavitram cha pavitraanaam   Moola mantrah 
                                sanaatanah.
2. ibid, 1.42     ha sarveshu deveshu na asti narayanath parah
                  Tatha sarveshu mantreshu na asti ashtaksharath parah"

aadhi bhagavan mudatre ulagu"

4. Kata Sruti          Akarena uchyate vishnuh sarva lokeswaro harih
                       Udrutha vishnuna lakshmih ukarena uchyate tata
                       Makarastu tayor dasah iti  Pranava lakshanam."
5. Brahma Sutram 2.3.40       "parath thu tat sruteh"
6. Taitt. Up.       Yas cha kinchit jagat  Yasmin drisyate sruyatepi va
                    Antar bahis cha tat sarvam vyapya narayana stitah.
7. VR., 6.116.44   "Papanam va subanam va vadarhanam    plavangama
                    Karyam  Karunamaryena na kaschit na aparadhyati?
8. BG 9 / 33       Kim punah brahmanah punyaa bhakta rajarshayas tatha
                   Anityam asukam lokam imam prapya bajasva mam"
9. Daks. sm.,2.27    Sandya heeno asuchir nityam anarhah sarvakarmasu
                    Yad anyath kurute karma na tasya phalabhag bhaveth.
10. Swami Sri Vedanta Desika's  'Nyasa Dasakam', stanza 3
                    Swami, sva sesham, sva vasam, sva bharatvena         
                     nirbharam ,sva datta, sva dheeya, svartham,  
                     Svasmin  Nyasyati    Mam svayam"
11. VR., 6.18.34   'Anaya enam hari sreshta! Dattam asya abhayam maya
                   Vibhishano va, sugriva! Yadi va ravana svayam'
12.BG 2 /11
        Asochyaananva Sochastvam Prajnaavaadaamscha Bhashase
        Gathaasoon Agathaasoomscha naanusochanti Punditah
BG 2/ 25 
        Avyaktoyam Achintyoyam Avikaryoyam Uchyate
        Tasmad Evam Viditvainam Naanu Sochitum Arhasi
BG 2 /26
         Atha Chainam Nityajaatam Nityam Va Manyase Mritam
        Tahaapi Tvam Mahaabaaho Naivam Sochitum Arhasi
BG 2/ 27  
         Jatasya Hi Druvo Mrityuh Druvam Janma Mritasya Cha
        Tasmadaparihaaryerthe Na Tvam Sochitum Arhasi

        Deivee Sampad Vimokshyaaya Nibhana Aasuri Mathaa
        Maa Suchah Sampadam Deiveem Abhijathasi Paandava
14. BG 18/66
        Sarva Dharmaan Parityajya Maamekam Saranam Vraja
        Aham Tva Sarva Papebhyo Mokshayishyaami- Maa Suchah
15. Pavan Varma-"Krishna- The playful divine" Excerpts from a Review 
        in "The Hindu", Madras