SrI: SrImathE Gopaladesika mahadesikaya namah: Dearest Srivaishnavas, Being immersed in samsaaric ocean performing thousands and thousands of sins for millions of births, now, being blessed with tattva (entities), hitha (way) and purushaarttham (goal), the vivEkam (discrimination), vairAgya (detachment) and been blessed to perform Prapatti [Saranagathi] at the Lord?s Lotus feet- the reason for all this blessing is due to being born as the grandson of Sriman nAThamuni shrEshtar and also he being the praachArya of Alavandhaar. Alavandhaar thus pays his gratitude and prays to the Lord referring to his association with such Acharya saarvabhouman. akruthrimatvaccharaNAravindha prEmaprakarshAvathim Athmavandham pithAmaham nAthamunim vilOkya praseetha math vruttham achinthayithvaa [65] Sriman nAThamuni- my Grandfather, my Acharya?s Acharya- the one who has the AtmA, with the personification and ultimate of Unalloyed natural flawless devotion and without expecting any other fruits other than enjoyment of Your Lotus Feet; Such great yOga purushar;- Thinking of amy association with him [as his grandson as well as his sishya?s sishya], please do not look down upon me for my paapams and bless me with Your grace. Alavandhaar?s final Statement on the glories of the anugraham& sambhandham of the Acharya for successful Prapatthi and inclusion of his fearlessness(nirbhayam ) as a result of performing prapatthi , even if he does not have the qualifications of his own (naicchiyaanusandhaanam). For Sriman Nathamuni, the Lord?s love and dayA started flowing right from his birth. With no explicit fruits; but was flowing naturally for the mere enjoyment of Bhagawaan. With that overflowing love of Yours on my grand father, and that love flowed from him on me? and hence I am blessed now with tattva jnAnam, hitham that You are the means and the Purushaarttham that You alone are the Goal ? I could perform Saranagathi at Your Lotus Feet as vyAjam for obtaining your grace. I have been blessed with sampradAya jnAnam due to adiyEn?s association and blood relation with the muni shrEshtar Sriman Nathamuni. Though I had all limitless unbounded sins and disqualifcatiosn as per my verse amaryaadha kshUdhra: etc.., still, due to my association with grand father ad Acharya, You need to bless me . There is no mandate for You to punish me severely due to the bodily relation with the devotee of Yours ? who is Your favourite. When Your could assure even VibheeshaNaas- who were even from raakshasa vamsam, can You oh nAThA, leave me (who has the greatest sambandham with Sriman nAThamuni)? I have been blessed with Your jnAnam as Acharya prasAdham.. Here, it may be mistakenly interpreted that Alavandhaar says: even if You do not accept the Saranagathi, please bless me and save me due to my Acharya sambandham. IT IS INCORRECT to assume so, lest all the 64 slokas of Acharya would be waste then. Acharyas of Alavandhaar?s calibre wound not do such gross blunders to compose 64 slokas and then negate the earlier slokas with the 65th. It is only reinforcing his faith on the Lord and as a prayer, he pleads for his mercy due to Alavandhaar?s association with Acharya Nathamuni. Also seeking His forgiveness for his probably future errors and omissions after Prapatti till the final moments ? due to Acharya sambandham. The meaning of Dwayam is deftly interlaced in the body of this gem among sthothrams composed by AaLavandhAr . In the previous work, Chathussloki, our Acharya made Purushakaara Prapatthi to Sri Devi . Thereafter, as he starts to perform BharanyAsam [Saranagathi] at the holy feet of the Lord, he completes guru parampara anusanthAnam as the first step as a prerequisite. He elaborates next on the meaning of NaarAyaNa sabdham and follows the arc of Dwayam and completes the SaraNAgathi at the sacred feet of Sriman NaarAyaNA. The second paadham of Dwaya manthram comes into focus now. Our Acharya now explains the meaning of "SrimathE nArAyaNAya " section by stating that this portion stands for the obtainment of the fruit of nitya Kaimkaryam to Sri VaikunTa naathan in Parama Padham . He adds next the slokams that cover the "Nama: section--the concluding word of Dwayam ? for seeking the Lord's anugraham to eliminate any left over obstacles in his efforts to get the full benefits of SaraNAgathi (i-e) Nitya Kaimkarya PurNAnubhavam. Thus, the slokams of Sthothra Ratnam can be considered to cover the full meaning of the sacred Dwaya Manthram. Thus let us recap: [the entire sthOthra Rathnam:] His analysis of the different sections that form natural grouping of thoughts is as follows : 1. YaamunA salutes the Acharyas , who opened his spiritual eye (slokams 1-5) and particularly his grandfather, SriRangaNATHA MUNI . 2. Beginning of the sthothram in slokam 6 3. The awesome parathvam of the Lord is hinted and the insuficiency and diffidence of the poet to tackle that profound subject of the Parathvam is indicated ( slokam 7) 4. The sowlabhyam of the Lord is invoked to overcome the fear of tackling such a profound topic( Slokams 8-9 5. Elaboration of the NaarAyana Sabdhaartham ( Slokams 10-21 ) 6. Observance of Prapatthi ( slokam 22 ) 7. declaration of his appropriateness (Svayogyaa Kathanam /adhikaaram) by YaamunA for the performance of his Prapatthi( sloakms 23-27) 8. Statement of the fact that the simple-to-perform Prapatthi has a disproportionately large dividends ( slokams 28-29 ) 9. Revelation of the meaning of the uttara KanTam of Dwayam as that which deals with the fruit of the Prapatthi(slokams 30-46) 10. expression of his regret over hitherto wasted days due to his lack of intensity to pursue the fruits of Prapatthi thru the observance of the appropriate Upaayam (slokam 47). Nirvedam over his missed opportunities. 11. Mahaaviswasam on the fruits to be gianed by Prapatthi ( slokams 48-51) 12. Examination of the principles of Bara SamarpaNam ( slokams 52-53) 13. prayer to give strength to observe strictly the conduct of post-prapanna life and sathsangam , while being on this earth ( slokams 54-57) 14. statement on the Lord's kaaruNyam, sambhandham (bhandhutvam ) as the hope for his Prapatthi ( slokam 58-63 ) 15. Reminding the Lord of his saraNAgatha RakshaNa vratham of the Lord and prayer to include him in that vratham ( slokam 64) 16. statement on the glories of the anugraham& sambhandham of the Acharya for successful Prapatthi and inclusion of his fearlessness(nirbhayam ) as a result of performing prapatthi, even if he does not have the qualifications of his own (naicchiyaanusandhaanam )--slokam 65 (final slokam ). {above summary was posted by Sri SatakOpan swami few years ago- Thanks to him] The 65 verses are sum total of ashtAkshara mantra (8) + Dwaya (25) and Charama sloka (32) = 65- says Swamy Desikan. Thus it is the essence of Rahasya thrayam. adiyEn had merely reproduced to the best of my ability from Sri UttamUr Swamy?s wonderful commentary: [which is based on Swamy Desikan and Sri Periya vaacchaan Pillai?s vyAkhyAnam]. if there is anything found good in the above series, the credit goes to the most brilliant commentary of Sri UttamUr Swamy and asmadhAchAryan?s anugraham on this kaimkaryam. All mistakes, faults, blunders are only mine. Please forgive me for the same. Thanks to everyone for the patience and the overwhelming encouragement.. Alavandhaar ThiruvaDigaLE SaraNam Regards Namo Narayana dAsan __________________________________ Do you Yahoo!? Jazz up your holiday email with celebrity designs. Learn more. http://celebrity.mail.yahoo.com ------------------------ Yahoo! Groups Sponsor --------------------~--> Give hope to a child. Helping a needy child is easier than you think. 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