Charma Sloka

Padhmavathi ThaayaarSri Venkateshwara Balaji
Dhruva Bera (Moolavar-Swayambhu moorthy+) with Bhoga Srinivasa (Manavala Perumal or Kautuka Bera) chained to
Dhruva Bera using golden shackles
Malayappan with ratnAngi and nAchimArTirumala Ugra Srinivasa
(Left to Right) Malayappa Swamy (
Malai Kuniya Ninra Perumal-Lord stood on the hill which bowed low to Him-a Swayambhu moorthy+) with Ubhaya Nachiars, and on right, Ugra Srinivasa (Venkata Turaivar* or Snapana Murti) with Ubhaya Nachiars.
Koluvu Srinivasa Bali Bera
Koluvu Srinivasa (Bali Bera) - The guardian deity of the temple who presides over all financial and economic affairs, activities, and rituals of the temple.

* -
The name Venkatatturaivar means 'resident Godhead of Venkatam'. The chakra in the hand of the Ugra Srinivasa is called as prayoga chakra as it is in a slightly tilted condition as if ready for use.
+- Swayambhu (also spelt Svayambhu) means Self-manifested or that which is created by its own accord.

Tirumala-Tirupathi Srinivasa Swamy is supposed to represent the Charma Sloka

Looks like TV9 telecast 50 year old video footages of Tirumala Tirupati Sri Venkateswara Swami Look-Alike Abhishekam. Came across the same on YouTube.
Thiruchaanur - Smt Padmavathi Thaayaar

Meaning for the first line:
Having already given up bhakti yoga, due to inability, you seek refuge in Me alone.

Meaning for the second line:
"I will liberate you, from all your sins, which stand in the way of your attaining moksha. So, you do not grieve."

"Do not Grieve" here indicates the following, as being said by Krishna:
1.Because of my independence and Lordship, you, who have done prapatti, need not be afraid that I will not grant you moksha. I will certainly grant you moksha."
2."You are afraid of the innumerable sins, which you have committed. You need not be afraid, as to whether these sins will stand in the way of your attaining moksha, even after doing prapatti." "You can be sure that having done prapatti; at the end of this life, you will certainly attain moksha."

This is the consolidated meaning.
  1. The first meaning given by Sri Bhagavad Ramanujacharya is this: A person who takes up the karma yoga or jnana yoga or bhakti yoga, should perform it, with Immense affection to God. At the same time, he should give up the thought that he is actually doing the karma or bhakti yoga. He should give up the thought that he has got the power to do various yogas. He should give up the thought that the fruit also belongs to him (Sattvika tyaga). In other words, he should completely give up the idea that he is the doer and that he is also reaping the benefit or fruit. He must consider and understand that everything is done by God only; and it is for the pleasure of the Lord. This is the first meaning.
  2. The second meaning is this. Suppose, while doing the bhakti yoga, a person has committed several sins or papa. These act as hindrances in the proper performance of the bhakti yoga. So these things have to be properly atoned for, before continuing the bhakti yoga. For the atonement for sins, the sastras have laid down several prayaschittas like kricchra, chandra-yana, kushmanda homa, etc. These expiation ceremonies themselves take a very long time and are difficult to perform. Krishna says: "Give up the various prayaschitta ceremonies, which have been prescribed in the sastras. Seek refuge in me. I will stand in the place of the various expiation ceremonies; so that the hindrances to the bhakti yoga are got rid of." These are the two meanings which have been explained by Sri Bhagavad Ramanujacharya, in his commentary on Gita.
  3. The third meaning is by treating this sloka as a secret. So, in the third meaning, the greatness of prapatti is explained. 'Dharman' here means various kinds of vidyas, mentioned in the Upanishads, like Sad vidya, Dahara vidya etc. Because of incompetence, because of inability to do the same, a person, in the present world, has already given up doing these vidyas, which come under bhakti yoga. In other words, giving up the bhakti yoga has become a fait accompli - i.e., the bhakti yoga has already been given up. So, having already given up the bhakti yoga, due to sheer inability; you seek refuge in God, i.e., do prapatti. This is the secret meaning of the first part. Here again different meanings are given by Sri Vedanta Desika.
Here are the meanings according to Srimad Bhagavad Vedanta Desika:
  1. The basic meaning is this: "You have already given up bhakti yoga, knowing that you are unable to do it. So, do prapatti, to attain salvation." Different meanings have been given by Sri Vedanta Desika, elaborating this basic meaning, as follows:
  2. It is clear that prapatti does not require any other accessories, other than the five, which I have explained earlier. So, give up the idea that the other dharmas, namely, rites or duties, are required to be performed, as accessories to prapatti.
  3. It is well realized that in the present day, the bhakti yoga cannot be performed, as laid down in the sastras. So, our efforts should not be wasted in doing something, which is not possible.
  4. Knowing full well that bhakti yoga cannot be performed in the present day, we should give up even the desire to attempt to do bhakti yoga.
  5. Prapatti is complete by itself and it does not require bhakti yoga. In fact, if a person simultaneously attempts to do bhakti yoga also, this means attempting two things together. So, the potency of prapatti is lost.
The Vedas and sastras cannot prescribe things that should be done; and then ask us to give them up. The sastras prescribe the duties and karma that various classes of people have to do; the various types of yagas a person has to perform, and so on. It is not correct to say that, after prescribing these at length, the Vedas and sastras ask us to give up everything. If the idea is to give up all the karmas and duties, then there was no need to prescribe them in detail earlier.

The Gita says that this is Tamasa tyaga. If a person gives up doing compulsory karmas like sandhyavandana, due to some wrong ideas or false notions, it is Tamasa tyaga. So, these compulsory karmas should not be given up on any account.

It is true that bhakti and prapatti are upaya for attaining salvation. But they cannot directly give you salvation. By your doing bhakti or prapatti, you please the Lord. Then He decides to give salvation. The Lord only is the upaya, because He only gives salvation. Bhakti and prapatti are only instruments to please the Lord. So, bhakti and prapatti are called Sadhyopaya (Sadhya Upaya = Upaya which can be done). Iswara is called siddhopaya (Siddha Upaya = Upaya, which is already there).

  1. It is not a repetition, because, saying again has several significant meanings. Saying "mam" and "ekam" denotes: "I am the means (upaya); and I am also the object of attainment (upeya or purushartha). So the two words "mam" and "ekam", show the fact of
    1. His being the means and
    2. His being the object of attainment.
  2. Another interpretation is that Iswara is the only means (upaya). The Jivatma does bhakti yoga or prapatti; this is not an important means. It is only an insignificant means, as compared to the Lord Himself, who is the main means (upaya). So, this denotes that the Lord Himself is the only means, who is pleased by prapatti and grants salvation.
It is Krishna's sloka which has the following:
  1. The virtues that are to be renounced (sarva dharman)
  2. The way to renounce (parityajya)
  3. The object of surrender (maam)
  4. The truth that Krishna is the only means and not even surrender (ekam)
  5. The upayama - Krishna's lotus feet (saranam)
  6. Accept absolutely and belief that Krishna is the upayam (vraja)
  7. Krishna - the supreme granter (aham)
  8. Jiva the beneficiary (tva)
  9. The benefit (removal of sins) (mokshayishyami)
  10. Command to be relieved of concern (maasuca:)

Important Note:
Neither the Ashtakshara or the Dwaya Mantra or the Charma Sloka are secret.
What is secret is the hidden meanings of the
Ashtakshara , the Dwaya Mantra and the Charma Sloka.

More pages