Sri:
Dear AasthikAs
:
Let us study now the structure and Meaning
of the constituent Vaakyams of
Dhvayam and Charama SlOkam
.
Structure of Dhvyam:
***********************
Thirumanthiram summarized the meaning of Tatthvam ,
Hitham and
PurushArTam . Dhvayam elaborates in greater detail
the above three
concepts.
Dhvayam is made up of two parts. The First part is
a seperate Vaakyam
and focuses on the upAyam of Prapatthi . The second
part is made up of
two Vaakyams and elaborates on the Moksha Phalan
.Each of the two parts
have 3 padhams .
Meaning of the First Part
*****************************
The First Padham of the first part is "
Sreemath(Sreemann) -NaarAyaNa- charaNou ".
The word "SrI" refers to Periya PirAtti , who is
sought as refuge by all
chEtanams and who has taken residence at the broad
chest of Her Lord .
The " Math" portion riding on the Sri
sabdham stands to remind us of
the state of Sri Devi united with Her Lord without
even a second's
seperation from Him .
The next Padham , "NaarAyaNa" refers to His
Vaathsalyam that overlooks
the trespasses of the chEtanams and His soulabhyam
, which permits Him
to move with even the lowliest ones .In all these
matters , the NaarAyaNa
Padham reminds us of His Swamythvam ( Lordship over
all) as SarvEswaran .
The third paadham , " CharaNou " refers to the
sacred feet of the Lord
that is the recourse for ujjeevanam of the
ChEtanams." SaraNam Prapadhye "
stands for the UpAyam (SaraNam) of attaining the
security of the Lord's feet
( PrapadhyE) .
It adds up to the recourseless chEtanan , who is
incapable of practising Bhakthi
yOgam seeking the sacred feet of the Lord , who is
never ever seperated from
His divine consort and performing Prapatthi with
Mahaa ViswAsam and other
angams .This is the integrated meaning of the First
Part of Dhvayam.
The second Part of Dhvayam
**********************************
"SrimathE NaarAyaNAya nama:" is the second part
.Thr first word , "SrImathE "
denotes the Lord , who is never seperated from
Periya PirAtti .In the first part of
dhvayam (Sriman NaaraayaNa section) , NaarAyaNan
stays with Periya PirAtti
as UpAyam ; in the second part , NaarAyaNan is
accepting the Kaimkaryams of
the chEtanan and stays as the Phalan , while being
in a state of non-seperation
from His PirAtti .
The NaarAyaNa sabdham in the second part refers to
the most enjoyable Lord
of all with the amsams of auspicious guNams
and soundharyam .The "aaya" rider
over the NaarAyaNa sabdham implies Kaimkaryam .The
meaning of "aaya" is similar
as in the first part and it is a prayer for
Kaimkaryam.
The final padham , "nama: " splits into na and ma
and stands for the destruction of all
karmaas that stood in the way of chEtanan's pursuit
of such Kaimkaryams.
The integrated Meaning of Dhvayam
*******************************************
adiyEn performs SaraNAgathy at the pair of
feet of Sriman NaarAyaNan for
gaining nithya Kaimkarya Sri through the
performance of blemishless ,
uninterrupted kaimkaryam to the Lord , who is never
seperated from His PirAtti .
The structure of Charama
slOkam
******************************************
It has been stated earlier that Thirumanthiram and
Dhvayam
elaborate on the UpAyam of SaraNAgathy . In
Charama slOkam ,
there is a command to the jeevan by the Lord to
perform that Prapatthi.
The Charama slOkam implies that Prapatthi
is the appropriate means to gain
Moksham by those who do not have
the capabiliites to practise
the ardous
Bhakthi yOgam . Charama slOkam does indicate
two more things: (1) It explains
well the anushtAnam of SaraNAgathy , which has
Vedic PramANam (2) It affirms
that Prapatthi grants the Phalan without being
dependent on any other power or
agent .
Thiru Manthiram has 3 Padhams ; dhvayam has the
double of Thirumanthira
Padhams (viz)., six
padhams ; charama slOkam has the
double of dhvayam
(Viz) 12 padhams.
The Meaning of the first Part of Charama
slOkamm
***********************************************
The first part is made up of one
complete sentence: " Sarva dharmAn
partithyajya MaamEkam SaraNam vraja". It commandes the chEtanan
to perform Prapatthi .The second cluster is : "aham thvaa sarva paapRpyO
MokshayishyAmi " and it explains the
fruits of Prapatthi ; The last cluster is
" Maa Sucha: ", affirming that the chEtanan has
performed the act of Prapatthi
and that he feels free from the burden of
his own protection after Prapatthi .
Sarva dharmAn Parithyajya
:
*************************
This cluster has two meanings: (1) The command
is to abandon all other
dharmams and perform Prapatthi instead .
This means that Prapatthi
does not need any help outside its
five angams (2) It refers to ananya gathithvam
of the Chetanan for realizing Moksha phalan
except thru Prapatthi at the Lord's
sacred feet .
MaamEkam
***********
It refers to the SiddhOpAyan , Sriman
NaarAyaNan , who alone has to be sought
as upAyam because He is the
anantha kalyANa guNa poorNan &
Dayaa sAgaran.
He is the mukhya upAyam for gaining the Moksha
phalan and does not expect
anything beyond the act of Prapatthi
.
SaraNam Vraja
***************
These two words command the chEtanan to
perform SaraNAgathy with its five
limbs ( angams) as the UpAyam for Moksha
Phalan .
The meaning of the Padhams of the second
Half
********************************************
" Aham thvaa sarva paapEpyO
mOkshayishyAmi maa Sucha:" is the second
half
of Charama slOkam .
Aham : Myself. This
word stands for the Lord as the omnipotent One
who has accepted the burden of protecting
the chEtanan after his prapatthi.
His power is uninterruptable and can not be
obstructed by anyone.
thvaa: This word
refers to the Chetanan ,who has laid the bharam of
rakshaNam
at the sacred feet of the Lord and is awaiting
Moksha Phalan like the ChAthaka
bird waiting for its sole food , the rain water
.
Sarva PaapEpyO mokshayishyAmi
: I will release you ( chetanan) of ALL sins
that stood in your way until now to perform
nithya kaimkaryams to Me at My
Supreme abode .
Maa Sucha: Do
not grieve . These two words refer to the
agitated and sorrowful
state of the chEtanan before Performing
Prapatthi and the joyous state that
the Prapannan should be
in after Prapatthi ( free from
fear-doubt and worries
with the conviction that it is
our Lord's duty from here on to take
full responsibility
for his protection ).
The Match between the Meanings of
Dhvayam and Charama slOkam
**************************************************************************************
When we examine the meanings of the above two
rahsyams , we recognize that
the meanings of the first part of the two
rahasyams fit very well with each other
and the second part of each rahasyam also echo
each other in the meanings .
All the three rahasyams , which are our means for
ujjevanam thus reinforce each other .
SrImathE NigamAntha MahA DesikAya
Nama:
Srimath Azhagiya Singar Thiruvadi ,
Oppiliappan Koil V.Sadagopan
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