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Oppiliappan List Archive: Message 00131 Feb 2005

 
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SrI:

(960) (PraNavam) Dhvaya Prabhava vijn~AthrE nama :

(Meaning): Salutations to that AchAryan , who understood
fully the glories of Dhvaya Manthram .

(Comments) : (1)In the DhvayAdhikAram ( 28th Chapter of
SrImath Rahasya Thraya Saaram ) , Swamy Desikan salutes
the glories of Dhvaya Manthram , which is a Taanthrika Manthram
that has roots in Vedam . It is present as two seperate manthrams
in Kata Valli ( KatOpanishad) and each of its 25 aksahrams (letters)
are  covered seperately in Sri Prasna Samhithai .

(2)SaasthrAs instruct us that an aasthikan , who understands
the meaning of this manthram and recites it even once will gain
him MOksham thru upAya anushtAnam ( performance of SaraNAgathi).

(3)It has more glories than the other manthrams as indicated by
Bhagavaan in SaraNAgathy Gadhyam : " yEna kEnApi prakArENa
dhvya VakthA thvam " ( You who recite dhvyam in some manner or
other). Sri RanganAthan suggested that AchArya RaamAnuja standing
before Him on that Panguni Uttharam day reciting Dhvayam in some
manner or other ( either knowing the meaning of that Manthram fully
or at a general level).This dhvaya mantham is going to be the Manthram
to be recited during one's SaraNAgathy anushtAnam or helping one
later to perform SaraNAgathy ( UpAya anushtAnam) and thus becomes
useful to gain Moksham ( Moksha PrayOjanam).

(4) The dhvaya Manthram revealing completely the doctrines of SaraNyan-
SaraNAgathy-Phalan through one manthram has more glory than many other
manthrams that limit themselves to reveal one or other guNams of the  Lord.


(961) (PraNavam) Dhvaya sabdha nirukthi-vidhE nama :

(Meaning): Salutations to that AchAryan , who understood
clearly the reason for its name as "Dhvayam ".

(Commentary): Dhvayam means a pair.That pair is UpAyam
( Means) and upEyam (Phalan) . Dhvayam reveals this pair
(UpAya-UpEyam) that one desiring MOksham(Mumukshu)
should know . This is the traditional meaning of the word
Dhvayam as a Manthram .

(962) (PraNavam) Dhvaya thrayee moola-tAntra manthrathva
sTApankashamAya Nama :

(Meaning): Salutations to that AchAryan , who had the skills
to establish that dhvayam is a Taantrika manthram that came
to us via Vedams .

(Commentary): In Vedam ( Kata Valli ) ,  the AshtAkshara PrakaraNam
houses the dhvaya Manthram in two parts interspersed with other manthrams .
These two parts that unite to form dhvaya manthram are recited separately
in Kata Valli . Later , Kata Valli points out that those two parts have to 
be united
and recited by one , who seeks Moksha PurushArTam.Sri Prasna Samhithai
analyzea the 25 aksharams (letters ) of dhvaya manthaam one by one
and then unites them to form the full manthram . Therefore Dhvaya manthram
is a Taantrika manthram with its foundations in the Vedam (Veda-Moola -
Taantrika Manthram) .

(963) (PraNavam) Lakshmi PurushakArathva mAnaj~nAya Nama:

(Meaning): Salutations to that AchAryan , who developed the reasons
for the unique PurushakArathvam of Sri DEvi based on six PramANams .

(Commentary): The first letter of dhvayam is "SrI" with links to MahA 
Lakshmi/
SrI Devi. The investigation of the meaning of this letter points out
the unique PurushakArathvam ( intercession and pleading aspect)
of the Divine Mother.

Swamy Desikan uses six pramANams in his Sri Sookthi of NikshEpa Rakshai
to explain the PurushakAram of SrI DEvi.

(1) Artha SvabhAvam : She is the Mother of the Universe .She does not
display any anger unlike Her Lord towards Her children . She displays 
instead
great affection for us. If we approach the Lord through Her , Lord can not
refuse us because of the powerful influence She has over Him .This is Her
artha SvabhAvam .

(2) AnushtAna PramANam ( The way followed by  our ancestors ): After
HiraNya samhAram , Brahma   and others were scared to approach
the ferocious Lord ; they performed SarNaagathy to Sri Devi and
approached the Lord with Her in the front to eulogize Him .During
RaamAvathAram , LakshmaNa Swamy had SitA Piratti in front to perform
his saraNAgathy to the Lord , His brother .

(3) Loka dhrushti(  the way of the world ): It is seen that the King
does not punish the servants of the inner chambers heavily even if
they have committed serious offenses . The King gives them a light
sentence and forgives them after they perform NamaskaraNam
and other small acts .This is what we see in the world ( lOka dhrushti).

(4) Guru Ukthi(AchAryA's words): Swamy NammAzhwAr has revealed
Sri DEvi becoming PurushakAra BhUthai in his famous Paasuram on
ThiruvengadamudayAn : "AhalahillEn ".

(5) Sruthi PramANam ( Veda PramANam): Sri Sookthi vaakyams like
"ChandhrAm HiraNmayeem-- -- --  " relate to the performance of
SaraNAgathy   with Her staying in the role of PurushakAra BhUthai.

(6) Smruthi: Maharishis in their Smruthis clearly state like Sounakar
that " one who wishes to gain MOksham should perform Prapatthi
first to Sri DEvi" .


(964) (PraNavam) SripadhArTa-vidhE nama:

(Meaning) : Salutations to that AchAryan , who knew the six meanings
associated with SrI Sabdham .

(Commentary): In the dhvaya manthram , Srimath Sabdham is met.
This Srimath sabdham points out that Bhagavan together with Sri DEvi
serve as upAyam , when Bhagavaan is to be approached as UpAyam .

The six meanings of "SrI " sabdham are :

(1) SreeyathE ( One who is approached for ujjeevanam) : The desperate
jeevans intent on being rescued form SamsAric sufferings approach Her
(aasrayaNam) for help .

(2)SreeyathE ( One who approaches the angry Lord to reduce His anger
over the erring jeevan): When the Lord decides to punish the Jeevans for
their trespasses of His Saasthrams , She intercedes with Her Lord  and
reduces His anger and facilitates the sahaja karuNai of the Lord
to become dominant to save the Jeevans from His wrath.

Both the above intrepretations underline Her PurushakArathvam.

(3)SruNOthi ( Listens): She listens intently to the heart rending cries of
the suffering Jeevans appealing that She show them Her Lord's sacred
feet for their protection .

(4) SrAvayathi ( Makes Her Lord Listen): She relays to the Lord
the appeals by the chEthnams that have committed aparAdhams
and makes Her Lord listen .

These two acts are also linked to PurushakArathvam.

(5)SruNAthi( Destroys): She destroys those karmAs which stand
in the way of performing upAyam ( UpAya VirOdhi karmAs) and
PrApthi VirOdhi KarmAs ( that which stand in the way of gaining
the Phalan of Moksham).

(6) SreeNAthi ( Makes us reach the stage of guNa Pakkuvam or ripening ):
She prepares the Jeevan to attain the proper maturation state to recieve
the Lord's grace.

Swamy Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:



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