The entire Prabhandham is in the metre of KattaLai
KalitthuRai. There are 12 Paaurams in this Prabhandham.
Dhvayam is one of the most important manthrams and can be
recited at all times. There are 10 meanings that go with the 10
padhams of Dhvayam :
(1) SrI Sabdham (2) the "madhub" sabdham riding on the SrI sabdham to give us the padham , "SrIman " (3) NaarAyaNa sabdham (4) CahraNa sabdham (5) SaraNa Sabdham (6) The verb made up of prefix "pra" and the verb "padh" (7) the associated limb called Tanmai Urubu to yield the word , "PrapadhyE " (8) The SrIman NaarAyaNa sabdham of the second half (9) the fourth case linked to that to give the word , "NaarAyaNAya " and (10) Nama: sabdham .
Dhvayam means two. BhagavAn in response to the prayers of His PirAtti to help the jeevans suffering from SamsAric sorrows united two separate manthrams of the Upanishad and created a manthram for all to alleviate their sufferings. In this two part manthram , the first part deals with UpAyam (Means) and the second part, the Phalan from adopring such means. The first part deals with the Jeevan invoking the Lord for RakshaNam and the second part covers the submission of
the Jeevan , its svaroopam , the burden of protecting it and the fruits of protecting it at the sacred feet of the Lord , the SaraNAgatha Vathsalan and becoming free from any worries about its salvation.
In SrImath Rahasya Thraya Saaram's 28th Chapter dedicated to Dhvaya Manthram , Swamy Desikan salutes Dhvaya Manthram as the dawn for the kaaLa Raathri of SamsAram and as the SaraNAgathy mantram for the Lord : " PadhmA-SahAya SaraNAgathy manthra: Samsruthi-kALarAthrE: prathyUshathAm Bhajathi ". Since it is of UpAya-UpEya roopam , it is called Dhvayam. It covers both UpAyam and UpEyam.
Dhvayam is saluted as the King of Mathrams (Mathraraajan). This manthram has to be recieved as UpadEsam from One's AchAryan . One should pray to the AchAryan earnestly like a poor man begging fro a great treasure. There are no restrictions
(the right nakshathram , Homam , puNya theerttha SnAnam , auspicious lagnam and subha yOgam) regarding the time for recieving such a ManthrOpadEsam . In Saadhyaki Tantram , BhagavAn says that One should perform SaraNAgathy to Him after recievfing such an upadEsam from a SadAcharyan and after that SaraNAgathy feel like a Krutha Kruthyan (One who has fulfilled , what he was supposed to do):
anEnaiva thu manthrENa svAthmAnam Mayi nikshipEth
Mayi nikshiptha karthavya: krutha kruthyO bhavishyathi
(meaning): With the dhvaya manthram a prapannan should present his Aathma to Me. One who has done this that needs to be done would have fulfilled that , which needs to be done for gaining nithya Kaimkaryam at My feet at My Supreme Abode.
The meaning of Dhvayam has been explained to us by AchArya RaamAnujA in His SaraNAgathy Gadhyam. The " ahalahillEn iRayumenRu " Paasuram of Swamy NammAzhwAr is the greatest exponent of Dhvaya Manthram .
Swamy Desikan summarizes in his own brilliant way the greatness of Dhvayam as a showerer of auspiciousness:
na VedAnthath Saasthram na MadhumaTanAth tathtvamadhikam
na tadhbhakthAth theerTam na tadhbhimathAth Saahtvika Padham
na satthvAdhArOgyam na bhudha-bhajanaath bhOdha janakam
NA MUKTHE: SOUKHYAM NA DHVAYA VACHANATHA:
(MEANING): There is no Saasthram superior to VedAntham. There is no Tatthvam that is loftier than BhagavAn , who killed the Asuran , Madhu . There are no purifying theerttham greater than the BhagavathAs of the Lord . There is no place that is superior to those selected by the BhagavathAs to reside . There is nothing to excell satthva guNam fro improving one's aarOgyam. There is nothing that surpasses the attainment of SdAchAryan , when it comes to seeking satthva Jn~Anam.There is nothing that beats Moksha sukham , when it comes to enjoyable experiences.There is nothing better for KshEmam than the recital of Dhvaya Manthram.
303. The avathAram of Dvayam
innamudhil piRanthAL idham kEtka uraittha PirAn
ponn aruLAl maRai mouliyil pooNDa iraNDu isaitthu
tannurai mikka dhanam ithu yena tantha vEdahatthil
thunnu poruLhaL patthum tholayA nidhi aahinRavE (1)
(Meaning): Our Mother who could not bear the sufferings of children struggling in the ocean of SamsAram requested Her Lord to show them a way to get out of their miseries. He agreed and selected two manthrams from the different sections of KaDa Valli and united them and released it for thebenefit of the ChEtanams. Since this dhvaya manthram was created by our Lord Himself at the request of His PirAtti , it is superior to all Sruthis. The ten different meanings of this Manthram have to be treasured and protected for the truly needy .
304. The Six Meanings of SrI Sabdham
aru uru aanavai tannai adainthidat-ThAnadainthu
veruvurai kEttu avai kEtpitthu ahaRRum vinai vilakki
iru talai anbhutanAl yemai innadi sErntharuLum
ThiruvudanE thihazhvAr seRinthAr yengaL chinthayuLE (2)
(Meaning): The SrI Sabdham in dhvayam has six different meanings: SrIyathe , SeayathE , SruNOthi , SrAvayathi , sruNAthi , SreeNAthi .
SreeyathE : She is reached by all those , who want ujjeevanam (upliftment) from SamsAric sorrows.
SrayathE : To save Her suffering children , She reaches Her Lord .
SruNOthi: She Listens . She listens to the chEthanams who pray to Her to place them at the sacred feet of Her Lord .
SrAvayathi : She makes the Lord listen to Her regarding the suffering jeevans.
SruNAthi: She banishes. She banishes the Moksha VirOdhis for the Mumukshus (Those who desire Moksham).
SreeNAthi: She makes the jeevans attain a ripe stage fit to qualify for Moksham.She perfects the ChEtanam to perform Kaimkaryam for Her Lord.
Our SrI DEvi, Our Mother with such Vaibhavam shines with Her Lord and stays in our mind permanently.
, we will continue the study of the
Paasurams of the Desika Prabhandham ,
dealing with the Dhvaya Churukku .
305. The "Madhup " sabdham attached to SrI Sabdham
Ohr uyirAi ninRa oNN inbha sudar urutthanilum
pEr uruvatthilum pinn athil tORRum urukkaLalium
Ohr uruvAna ulahilum yERkkum urukkaLinAl
sEruthal mannu seyyAL anbhar namm manam sErnthanarE (3)
(Meaning): The Lord dear to SrI Devi and forever united with Her has now taken up permanent residence in our heart lotuses. He has many forms . He is the indweller (antharyAmi Brahmam) in all chEthanams and achEthnams. He is of the radiant Jn~Ana and Aanandha Svaroopam . He is of the dhivyAthma Svaroopan (Urutthan/abode of all auspicious attributes) presentas the big , Moola Purushan , Para VaasudEvan and all the other vyUha Moorthys originating from that Para VaasudEva Moorthy. He has the world and chEthanams as His body. He is accompanied by His PirAtti with the appropriate forms in all His avathArams . He has now taken up nithya Vaasam in our hrudhaya kamalams.
306. First section of Dhvayam : NaarAyaNa Sabdham
kAraNamAi iRayAyAi gathiyAi amarum pathiyAi
aaraNam ohdhum anaitthu uRavAi ahalA uyirAi
seer aNiyum sudarAi seRinthengum thihazhnthu ninRa
NaaraNanAr namakkAi nalhi nAmm thozha ninRanarE (4)
Special comments : The details on the NaarAyaNa Sabdham related comments are housed in the Paasurams 299 and 300 covered earlier under Thirumanthira Churkku Prabhandham . There are however distinctions in meanings between the "NaarAyaNa "
sabdham housed in Thiru Manthiram and Dhvayam. The common feature is that both clebrate the general guNams of the Lord but in Dhvayam , the particular guNams like Vaathsalyam , Souseelyam , Soulabhyam and Swamithvam , which will be elaborated under the third slOkam of Charama SlOka Churukku that is yet to be covered (317th Prabhandha sLOkam).
(Meaning): In NaarAyaNa sabdham , when we define Naaram as the Janthus born out of Naran , then it leads to NaarAyaNan as the KaaraNam for all creation. When Naran is intrepreted as originating from the root "Nru" , then the meaning for NaarAyaNan becomes the "AaLbhavan/NiyanthA " , who is the ruler of all . The Ayana sabdham has the three meanings: UpAyam , Phalan and AadhAram . Therefore , NaarAyaNan becomes the Means (UpAyam) and goal ( upEyam) for all and He becomes the Lord in whom all are housed as their aadhAram ( resting / supporting place ) The word "Naaram" has also connections to the sixth case (Shashti Vibhakthi) , when we refer to Naarams as belonging to Naran . That leads to the Upanishads recognizing Him as the Father , Mother , Brother , AadhAram , the object of Surender and Phalan of that surrender as well FOR ALL .
307. CharaNa sabdham
vAnn amar mann uruvAi vahaiyAl athil nAll uruvAi
meeanamadhu aamai kEzhal mudalAm vibhavangaLumAi
Oon amar uLLuruvAi oLiyAtha arucchyumAm
thEn amar SenkazhalAn sErtthanan kazhal yemmanatthE (5)
This Paasuram's "CharaNa " sabdham refers directly to the Lord's sacred feet and through that reference extends it to His entire Dhivya MangaLa Vigraham (Auspicious Divine Body) .
(Meaning): EmperumAn 's ThirumEni is worshipped in Five different ways:
(1) Param ( As Para VaasudEvan in SrI Vaikuntam)
(2) VyUham ( VaasudEvan , SankarshaNan , Pradhyumnan and Aniruddhan , the four VyUha Moorthys)
(3) Vibhavam ( the ten forms as Raama , KrishNa et al)
(4) AntharyAmi ( Indweller in all created beings)
(5) Archai ( Consecrated or Self-manifested Images at SrIrangam , Kaanchipuram , Thiruppathi et al).
The Lord of this magnificent Vaibhavam has placed His sacred feet in my hart lotus and resides there.
308. SaraNa Sabdham
vERu ohr aNangu thozhum vinai theertthu yeamai aaNDiduvAn
aaRum athan payanum tanthaLikkum aruLudayAn
maaRu ilathAi ilahum mel adippOthu iraNDAl
nARu thuzhAi mudiyan namakku saraNAyinanE (6)
(Meaning): That the Lord is the UpAyam is denoted by the "Sarana" sabdham . Our Lord , SrIman NaarAyaNan adorning the ever fragrant TuLasi garland removes the inauspicousness to worship other gods that resulted from our previous bad karmAs. He has decided to protect all those , who sought His divine feet as the means for protection and stays as the unfailing UpAyam for us all . Thus , the meaning of "SaraNa " sabdham is SarvEswaran standing as our UpAyam for Moksham .
309. (Pr)pathyE Verb : Prefix : "Pra"
peRuvathu nAmm periyOr peRum pERena ninRa yemai
veRumai uNartthi vilakkAtha nannilai aadharippitthu
uRumathiyAl Tanai oNN saraNN yenRa uNarvu tantha
maRuvudai MaarbahanukkE mann adaikkalam aayinamE (7)
(Meaning): The "Padh" portion of "PrapadhyE " in Dhvayam represents the verb standing for Jn~Anam. The important message associated with this Jn~Anam is that " SarvEswaran will protect us always " .The prefix (upasargam) , " Pra" shows that MahA ViswAsam , which is based on the firm faith that the Lord endeared by
our performance of Prapatthi will overlook all our deficiencies and will protect us without fail.
MahA ViswAsam is the central angam of one's Prapatthi. That type of Prapatthi yOgam rooted in MahA ViswAsam is implied here. This MahA ViswAsam assures that we are eligible for the bliss of Moksham that is normally gained through giganctic penance (Bhakthi Yogam) of great sages; even if our blemishes would normally disqualify us from such Moksha Sukham , our prapatthi has equal power to gain the hard-earned Moksha Sukham by the adoption of the tough to practise Bhakthi yOgam .The potential and power of MahA ViswAsam makes us thus long for adopting the upAyam of Prapatthi. SarvEswaran gives us the Jn~Anam to know that we do not have
the wherewithall (Kaimmuthal) to aspire to seek the Bhakthi yOgam route . Through His souseelya guNam (ease of access by one and all independent of one's status) , He prevents us from running away from Him in an overwhelmed state and blesses us to perform SaraNAgathy at His sacred feet. Thus we become the objects of protection by the SarvalOka SaraNyan , who sustains us with MahA ViswAsam
in Him and enables us to surrender unto Him. One can then conclude that the verb "Prapath" is nothing but the act of performing Prapatthi with Unflinching/unwavering Faith in Him as our Protector at all times .
, we will conclude the study of the
Paasurams (310-314) of the Desika Prabhandham , dealing with the Dhvaya Churukku .
310. "PrapadhyE " : Another level of Meaning
aru maRai yAthum thuRavOm yena aRinthAr kavarum
karumamum JN~Anamum kAthalum kaNDu muyalahilOm
varuvathum innilayAi mayal uRRa yemakku uLathO
ThirumahaLAr piriyat-Thirumaal anRi naRRsaraNE (8)
(Meaning): With this paasuram , the meanings of the First portion of Dhvaya Manthram (SrIman NaarayaNa CharaNou SaraNam prapadhyE) is explained . Through the verb "PrapadhyE" used as a KriyA Padham , the total insufficency of the practioner to follow the difficult Bhakthi yOgam as an upAyam for Moksham is referred to. The adhikAri's aakinchanyam (insufficency to practise the difficult Bhakthi yOgam) is alluded to . As a result of this insufficency ,we did not pursue the Bhakthi yOgam as an upAyam . We are not going to be empowered to pursue that upAyam in the future as well. Hence for those like us , who are bewildered about upAyam for MokshAnugraham , there is nothing left except performing easy to practice SaraNAgathy at the sacred feet of SrIman NaarAyaNan.
We could not pursue the difficult path of Karma , Jn~ana and Bhakthi yOgams due to our incompetency to comprehend the correct meanings of the VedAs and perform the KarmAs ordained by the VedAs. We recognized that it is not only impossible to practise such KarmAs now but it would be equally impossible to dare to perform them in the future. We got bewildered over our persisting inabilities . Then we recognized that there is a simpler route (viz)., the easy to practise UpAyam of SaraNAgathy to accomplish the same goals of Moksha Sukham and practised it .
311. SrIman NaarAyaNa Sabdham: Utthara BhAgam
surungA akilam yelAm tuLangA amudhak-kadalAi
nerungAthu aNainthu udanE ninRa namm Thiru NaaraNanAr
irangAtha kAlangaL yellAm izhantha payan peRavOr
perungAthal uRRu ini mEl piriyAmai uhanthanamE (9)
(Meaning): The Utthara BhAgam of Dhvaya Manthram is: "SrImathe NaarAyaNAya Nama: ". In this Paasuram , SrIman NaarAyaNa sabdham is covered. The 304th Paasuram of
Desika Prabhandham ( 2nd Pasuram of Dhvaya Churukku ) dealt with the Six meanings of SrI sabdham. Here , the focus is on the derivative of the verb , "sri " and points out the compassionate mind set of PirAtti , who is standing ready to accept our Kaimkaryams.
The Madhubh sabdham of "SrImathE " refers to PirAtti not leaving the side of Her Lord during the Upaaya anushtAnam time and staying as UpAyam just like Her Lord and being with Her divine consort without seperation also during the Phalan granting dasai and accepting our Kaimkaryam along with Her Lord.Her inseperability from Her Lord at all times is indicated by the Madhubh sabdham .
The NaarAyaNa sabdham here also has many meanings and yet it focuses here on the aspect of becoming the Phalan (upEyam) for the Prapannan .These phalans include : His being the Swamy for all; being insatiable nectar through His limitless auspicious attributes , never-diminishing Iswaryams , dhivya mangaLa vigraham ; Swamithvam through the choice of the word , "Thiru NaaraNAnAr".
Swamy Desikan states that we desire the good fortune of not being separated ever form this Lord , who is the indweller of all and who is blemishless so that we can be blessed with all the Kaimkaryams that escaped us so far .
312. The Fourth case linked with NaarAyaNa Sabdham
kadi soodu moonRum kazhal paNinthArkku kadinthidiavE
mudi soodi ninRa muhil vaNnanAr munn ulahaLantha
adi soodum nAmm aadharatthAl udutthu kalayum
padi ssodi anbhudanE paNi seyyap-paNinthanamE
(Meaning): The chathurthi vibhakthi (the Fourth case) linked to NaarAyaNa sabdham (the Aaya sabdham) stands for Kaimkaryam to SrIman NaarAyaNan as His sEsha BhUthan (adimai) . Swamy Desikan says that we are eagerly awaiting the opportunity to perform Kaimakryam with Parama Bhakthi to the Lord , who measured the worlds with three steps (Thrivikramn) . BhagavAn removs the three kinds of Taapams associated with SamsAram (aadyAthmikam, aadhi-boudikam and aadhi-dhaivatham) and sets us free from them to engage in eternal Kaimkaryam to the Muktha Jeevans , who had performed Prapatthi unto Him .
313. Nama: Sabdham : Uthtara BhAgam
tanathu anRu ivai yenat-thAnn anRu yena maRai sonna yelAm
yenathu yenRum yAnn yenRu yeNNuthalAl varum Eenam yelAm
tanathu anRi inRu nama yenRathE koNDu mARRuthalAl
TatanatanRi onRumilAt-tanit-Taathai sathirtthananE
(Meaning): Nama sabdham breaks in to two padhams: "na " and "Ma:". One has to intrepret nama: sabdham as not mine (na mama) for all objects that generally are associated with one. The removal of the ahankAra , MamakArams associated with one's Svaroopam , GuNam and SarIram is the meaning of Nama: sabdham.
The thought that an achEthana vasthu as oneself is ahankAram. To think that this object is mine is MamakAram . These ahankAra-mamakArams plunge a jeevan in to the deep pit of SamsAram and cause all sorrows. When one comprehends the true meaning of "Nama: " sabdham , ahankAra-MamakArams are destroyed and the Lord also gains .
314. The Ten Meanings of Dhvaya Manthram
sErkkum ThirumahaL sErthtiyin mannuthal seerp-periyOrkku
yERkkum guNangaL ilakkAm vadivil iNai adigaL
pArkkum SaraN athil paRRuthal namm nilai nAmm peRum pERu
yERkkinRa yellaihaL yellAk-kaLai aRavu yeNNinamE
(Meaning): adiyEn performs the SaraNAgathy with five angams with dhvaya manthram , whose full meanings are: (1) The Lord is the Supreme Master of ALL (2) He isthe insatiable nectar for ALL (3) He is never ever seperated from His PirAtti even for a second . Swamy Desikan states here that the observance of UpAyam banishes all karmAs , which stood in the way of Kaimkarya prApthi at all times and places for SrIman NaarAyaNan . Swamy Desikan states further that he as one incapable of practising other upAyams has placed his aathmA (the property of the Lord), the burden of protection and the phalan arising from that protection at the Thiruvadis of SrIman NaarAyaNan and gained the blessings of Nithya Kaimkaryam to Him.
The words of this Paasuram and the corresponding Meanings are:
1. " sErkkum ThirumahaL " = Meaning of Sri Sabdham found in the Poorva BhAgam of Dhvaya Manhtram
2. " sErtthiyin mannuthal " = the meaning of "MAdhuph" section of "SrImath".
3. " yErkkum guNankaL " = the meaning of NaarAyaNa sabdham
4. " iNayadikaL " = the meaning of "CharaNa" sabdham
5. " pArkkum SaraNN " = the meaning of "saraNa " sabdham .
6. "athil paRRuthal " = the meaning of prefix , "Pra" united with "Padh" .
7. " Namm nilai " = the quality of SrIman NaarAyaNan as the Utthama Purushan and its meanings.
8. " Naamm peRum pERu " = the meaning of " SrIman NaarAyaNa " sabdham found in the utthara BhAgam of Dhvayam.
9. "yellaikaL " = the meaning of the fourth case (aaya) .
10 . "kaLaiyaRavu " = the meaning of the "nama:" sabdham .
Swamy Desikan with His masterly skills as a poet and srEshta AchAryan captured thus the deep meanings of the King of manthrams (Dhvayam) in one single paasuram adroitly.
Let us all recite the dhvaya Manthram that we have received from our AchAryAs at all times and places and get uplifted !
Swamy Desikan ThiruvadigaLE SaraNam ,
NaarAyaNa , NaarAyaNa , NaarAyaNa
Daasan , Oppiliappan Koil VaradachAri Sadagopan
SrimathE SrI Lakshminrusimha Dhivya PaadhukA Sevaka
SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:
namo sri devanaathayaa