SrI:
Dear BhakthAs
:
(965) (PraNavm) Dhvaya manthra
padhavrAtha
pratyEka vyAruthi priyAya
nama:
(meaning): Salutations to the
AchAryan , who blessed us with the meanings of
each padham of dhvaya manthram and
the aspects of understanding their
sambhandhams (anusandhAna amsams)
.
(Comments): (A)" Sriman NaarAyaNa
charaNou " means for the sacred feet of
NaarAyaNan alone .The meaning if SrI
Sabdham has been covered earlier .
The "Madhubh " ( maann) sabdhham
means being united always (i-e).,
He is united with
PirAtti always.
(B) " NaarAyaNa" sabdham : It has
many meanings : (1)He is the support (aadhAram)
for the Jeevans ;(2) He is the UpAyam (means ) for the
Jeevans;(3) He is the Phalan
for the jeevans;
(4) He is the one who
entered (anupravEsam) the Jeevans as indweller ; (5) He is the abode of
Jeevans et al .
(C) " CharaNou ": This is also taken
as " Sriman NaarAyaNa charaNou " in
an expanded sense . Here it means ,
" Srimann/Lakshmi Sahitha NaarAyaNa !
Your sacred feet alone is
SaraNam . I
utterly trust those sacred feet (MahA
Viswaasam) and I have no other
support (aakinchanyam) and perform SaraNAgathy
( PrapadhyE) .
Until now , the Poorva BhAgam of
Dhvayam ( the UpAya BhAgam ) is covered .
The second BhAgam deals with the
Phalan .
(D) "SrimathE " : For the Lord of
SrI Devi ; among the Divine couple , who are
the object of Kaimkaryam , focus is
on the auspicious attributes of Piraatti alone is
referred to .
(E) " NaarAyaNAya ": For the Lord of
Sri Devi alone ; among the divine couple ,
who are the object of Kaimkaryam ,
the Swamithva guNams of the Lord is referred to .
The "aaya" sabdham refers to " for
Him alone " and links to Kaimkaryam .
(F) "Nama: " : It means that the
kaimkaryam performed is not for me and to avoid
such thoughts
.
This is the condensed meaning . The
detailed meanings have to be learnt
from AchAryAs
.
(966) (PraNavm)
SrIsOpAyAnthara STAnapatthi
sArArTa sOdhakAya
nama:
(Meaning): Salutations to the
AchAryan , who examined the essence of
the meaning of Prapatthi that
positions Sriman NaarAyaNan in the UpaayAnthara
position/SthAnam ( in place of
Bhakthi yOgam).
(Comments): During Prapatthi
anushtAnam , we pray to the Lord this way
in the context of positioning Him in
UpaayAnthara SthAnam : "
Oh Lord !
Please do not place on my head the
unbearable burden of UpaayAntharam
(Bhakthi yOgam).Please bear that
burden Yourself and at the same time bless us
with the fruits of bearing that
burden.Your limitless sakthi and KaruNai enable
You to grant us the Phalan of
difficult to practise Bhakthi yOgam thru the practise
of Prapatthi itself . You stand in
the place of the UpaayAntharam and thus enable us
to gain the PurushArTam
.
(967) (PraNavam)
KaarpaNya-gOpthruvaraNa saarTOpAyathva
yAchanAya
nama:
(Meaning):Salutations to that
AchAryan , who accepted the point of view
that KaarpaNyam and Gopthruva
VaraNam together are essential to be
successful
in UpAyathva PrArthanai
.
(Comments): UpAyathva PrArthanai
becomes meaningful thru KaarpaNyam
and gopthruva VaraNam . During
Prapatthi observance , the important aspect
is the prayer to the Lord : "
Bhagavann ! You alone should become the UpAyam
(means) for Moksham . This is
UpAyathva PrArtanai . It has another part (angam):
KaarpaNyam. The mood of KaarpaNyam assumes : " I am powerless to practise the difficult Bhakthi yOgam . I
place that burden on You. Please save me from it
and accept that burden to be borne
by Yourself ." Gopthruva
VaraNam is the prayer
to ask the Lord alone to
be one's protector. This prayer says : " Oh Lord ! Please do
not
place the burden of bearing
upAyAntharam on me . If it is to be borne , please accept
as Your burden the granting of the Phalan from such an effort ".
If one does not include
either of these prayers , then the
goals of Prapatthi will not be fulfilled .
(968) (PraNavam)
UpAyavaraNAdhyAthma-nikshEpAngithva
sAdhakAya
nama:
(Meaning): Salutations to the
AchAryan , who established that
the UpAyathva prArtanai with Bhara
SamarpaNam is the key
(angi/PradhAnam ) in
Prapatthi observance and
that aanukoolya
sankalpam et al
are the parts
of the above angi .
(Comments) : We seek as Phalan for
Prapatthi the staying of the Lord in
the place of Bhakti yOgam and
granting us the phalan of Moksham . The direct
reason for the Phalan is Upaayathava
prArthanai combined with Bhara
SamarpaNam .Therefore we call the
latter as angi . Rest are angams.
(969) (PraNavam) dhvyaOttharArTa
gamyArta purushArTa
niroopakAya
nama:
(Meaning): Salutations to that
AchAryan, who had the skills to instruct us
on the PurushArTam ( Phalan)
revealed by the second part of the Dhvaya
mantram .
(Coments): Sofar the meaning of the
first portion of Dhvayam(Sriman NaarAyaNa
charaNou SaraNam prapadhyE ) was
discussed.Now the meaning of the second
part is covered .This part deals
with the special phalan that befits our svarropam
as Seshan (Servant of the Lord) and
the Lord's role as Seshi (Master) and the lofty
dharmam of Prapatthi . This special
Phalan that we gain from the observance of
successful prapatthi is the
engagement in Bhagavath Kaimkaryam with Bhagavath
anubhavam. That Phalan is for the
Lord alone (SrImathE NaarAyaNAya). "Nama: "
means engagement in Bhagavath
Kaimkaryams with out ahankAra-MamakArams.
(970) (PraNavm) Dhvaya manthra
mahAvAkya yOjanA-thraya
saadhakAya
nama:
(Meaning): Salutations to that
AchAryan , who gave the meanings of Dhvaya
manthram as the three MahA Vaakya
yOjanais .
(Comments): Dhvaya Manthram is
considered as being made up of these
combinations : the Poorva KaNDam is
made up of one Vaakyam (sentence).
SrimathE NaarAyaNAya and nama: are
the two other vaakyams. If all the three
vaakyams are united into one MahA
Vaakyam , that yields the UpAyam of Prapatthi
as a dominant theme for our
reflection . The "nama: sabdham is for destruction of
the enemies for Bhagavath
Kaimkaryam." SrImathE NaarAyaNAya " is for the purpose
of ParipoorNa Kaimkaryam to the Lord
associated with His PirAtti. The integrated
meaning of Dhvayam is hence : adiyEn
is an akinchanan . adiyEn performs prapatthi
with its 5 angams at the
sacred feet of SrIman NaarAyaNan (aathmaRakshA-
Bhara SamarpaNam) to disassociate
myself from the burden of protecting myself .
Swamy Desikan ThiruvadigaLE SaraNam
,
Oppiliappan Koil VaradAchAri
Sadagopan
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