अन्बिल्-श्रीनिवासः

Sincere Thanks To:

The Editor-in-Chief of SrI hayagrivan eBooks - “SrI nrusimha seva rasikan” Oppiliappan Koil SrI Varadachari SaThakopan Swamy - for kindly hosting this title in his eBooks series
Mannargudi SrI Srinivasan Narayanan Swamy for proof reading
Sri N.Santhanakrishnan (http://www.thiruvarangam.com) for all pictures relating to the divyadesams of SrIrangam, Thiruvellarai, Thiru Anbil, ThirunAngur kshetrams and Thirukarambanur, except where otherwise indicated.
Nedumtheru SrI Mukund SrInivasan, SrI Murali BhaTTar, SrI Ramakrishna Deekshitulu, SrI Diwakar Kannan, www.pbase.com, SrI Srikanth Veeraraghavan, SrI Achutharaman, SrI Prabhu and SrI Lakshminarasimhan Sridhar for all other images.
Sou R. Chitralekha for providing beautiful artwork for the eBook
Smt Jayashree Muralidharan for eBook assembly

C O N T E N T S

Introduction - Editors Note 1 Author’s Introduction 9 The Importance of Thirumantra 15 The Eminence of Thirumantra 25 The Arrangement of Syllables in the Thirumantra 51 The Significance of the ‘a’ in PraNava 71 The Significance of the ‘u’ in PraNava 110 The Significance of the ‘m’ in PraNava 119 The Significance of ‘namah’ 145 The Significance of ‘nArAyaNanAya’ 193 The Meaning of the Thirumanthiram as a Whole 265 Bibliography 282

NamperumAl - SrIrangam

॥ श्रीः॥ INTRODUCTORY NOTE
by Oppiliappan Koil SrI VaradAchAri Sadagopan  Swamy NigamAnta MahA Desikan’s vAtsalyam for us, the samsAris, led to the creation of many Sri sUktis dealing with the sacred Rahasyatrayams rooted in authentic PramANams. The most elaborate Sri sUkti of Swamy Desikan is Srimad Rahasya traya sAram dealing with the extensive coverage of the three Rahasyams – mUla mantram, dvayam and carama SlOkam – for our upAya-phala pUrti. Swamy Desikan pointed out the importance of the SadAcAryans as Jn~Amruta varshis to instruct us on the profound meanings of the sarasa Rahasyatrayams for our ujjeevanam. The attainment of rahasyatraya vivekam as hrudaya grAhyam by us of limited intellect has been made possible by Swamy Desikan through number of Chillarai rahasyams: PradAna Satakam, Rahasyatraya cuLakam, Rahasya navaneetam, Rahasya mAtrukA, Rahasya Padavee, Rahasya hrdayam, Rahasya sandeSam, rahasya sandeSa vivaraNam, sAra sangraham, sAra sAram and VirOdha ParihAram. Among these Sri sUktis, Srimad RahasyatrayasAram has become one of the four (Grantha Catushtyam) recommended for Kaalakshepam under the sacred feet of a SadAcAryan. The other three in the list of Grantha Catushtyam are Sri BhAshyam, Bhagavad RaamAnujA’s GeetA BhAshyam and Thirkkurukai PirAn PiLLaan’s Bhagavad Vishayam. Other special Sri sUktis relating to rahasya trayams and particularly in defense of nyAsam/bhara samarpaNam (SaraNAgati) are nikshEpa rakshA, SaraNAgati deepika and nyAsa trayams. We are all blessed to have these as our Kula dhanams to illumine our path to the Supreme abode of Sriman NarAyaNan at

the end of this deha yAtrai and serve the divya dampatis there and enjoy ParipUrNa BrahmAnandam with them. All these Sri sUktis on Rahasya trayam and Prapatti Maargam have been housed in one of the three web sites: Sundarasimham.org, Ahobilavalli.org and Srihayagrivan.org. Swamy Desikan composed His magnum opus of Srimad RahasyatrayasAram (SRT) towards the end of His deha yAtra and imbued it with his masterly insights. Prior to engaging in the task of constructing SRT, Swamy Desikan blessed us with a magnificent Sri sUkti known as sAra sAram, which deals at length with the sArArthams on the three rahasyams that a Mumukshu (one desiring Moksham) should know. Even after completing sAra sAram and other chillarai rahasyams culminating in the creation of the grand SRT, Swamy Desikan had some concerns about the doubts that may arise in the minds of Sri VaishNavAs about the important doctrines discussed in SRT. He created therefore the Sri sUkti of VirOdha ParihAram as His very last Sri sUkti to answer 108 doubts that may arise in the minds of a serious sishyan, who has undergone Kaalakshepam of SRT. Our most merciful AcAryan, Swamy Desikan posed there 108 questions relating to these three rahasyams and answered them with the help of Saastrams and yukti vAdam. Among the 108 doubts included in the VirOdha ParihAram, 80 deal with mUla mantram, ten each deal with dvayam and carama slOkam respectively and the remaining eight cover general doubts covering more than one rahasyam. The chillarai rahasyam of sAra sAram has exclusive focus on the three rahasyams like VirOdha ParihAram. The sandehams (doubts) arising in sishyAs’s mind after Kaalkshepams on sAra sAram and SRT can be removed and samAdhAnam (reconciliation) obtained by going through VirOdha ParihAram. One benefits from a deep study of all the Sri sUktis of Swamy Desikan on Rahasyatrayams, be they small or big, because this great AcAryan instructs us about the many fine points about the three rahasyams following the traditional upadesams of His purvAcAryAs. Here, we will be studying sAra sAram. In adiyEn’s opinion, sAra sAram is a wonderful summary of the three elaborate

adhikArams in SRT about mUla Mantram, dvayam and carama slOkam. sAra sAram explains the sArAmsam (quintessence) of the three rahasyams and helps a mumukshu to gain clarity about the visesha arthams of the rahasyatrayams. After gaining clarity from Kaalakshepams at the holy feet of a SadAcAryan, the sishyan should pursue studies of other vishayams related to the rahasyatrayams. Without that clarity, rest of the studies will be futile. These texts are to be studied repeatedly so that one who practices the Japas like ashtaksharam should be conscious of the significance of each aksharam while doing the japa. adiyEn felt that Sri HaygrIvan series of e-books focusing on the Sri sUktis by or about Swamy Desikan will be enriched by the addition of a monograph on sAra sAram to go with the earlier e-books on Srimad Rahasyatraya sAram, VirOdha ParihAram and other chillarai rahasyams archived in the Sundara Simham and Ahobilavalli series. Sriman Anbil Srinivasan Swamy, who has performed Kaalakshepam on sampradAya granthams with Sri BhAshya SimhAsanAdhipati, U.Ve. VillUr KaruNAkarAcchAr Swamy, kindly accepted my invitation to assemble a new book on the upadesams on the rich meanings of the three rahasya mantrAs as covered by Swamy Desikan in sAra sAram. Admittedly, it is not an easy task since sAra sAram contains enormous number of quotations of PramANams and AzhwAr pAsurams; further, there are 14 important Tamil verses composed by Swamy Desikan Himself. Some rare passages from Swamy ParAsara Bhattar’s Sanskrit drama, the Lakshmi KalyANa is quoted here. It is a challenge to translate all of the texts in MaNipravALam, Tamil and Sanskrit into English, while being faithful to the original scholarly Text of Swamy Desikan. With extraordinary focus, dedication and AcArya Bhakti, Sri Anbil SrinivAsan Swamy has succeeded in bringing us closer to the original Sri sUkti of Swamy Desikan. We are grateful for his efforts to help the Astika community to enjoy the quintessence of RahasyArthams. This e-book in the first in the series of three e-books of Sriman Anbil

SrinivAsan on sAra sAram. This first volume covers the first of the three rahasyams, mUla Mantram. The second and the third volumes will cover Swamy Desikan’s teachings on dvayam and carama SlOkam. Sriman Anbil SrinivAsan Swami is a retired Executive of Dhoordharshan, India and lives in New Delhi. He is a Tamil scholar, who has translated some of the Sanskrit Sri sUktis of Swamy Desikan. We congratulate him on the meticulous and informed way in which he has translated the original MaNipravALam text of Swamy Desikan and captured the essence of Swamy Desikan’s illustrious teachings for our benefit.

Swamy Desikan tiruvadigaLe SaraNam dAsan,
Oppiliappan Koil VaradAchAri Sadagopan

॥ श्रीः॥ श्रीरामजयम् SrI rAma jayam

SrI: SrImate SrI lakshmInrsimha parabrahmane namah SrImate rAmAnujAya namah
SrImate nigamAnta mahAdeSikAya namah SrImad AdivaN SaThakopa Yateendra mahAdeSikAya namah SrImate SrIvaN SaThakopa SrI vedanta deSika Yateendra mahAdeSikAya namah SrImate SrI lakshmInrsimha divyapAdukAsevaka SrI vaN SaThakopa
SrI nArAyana Yateendra mahAdesikAya namah

ஸ்வாமி தேஶிகன் அருளிச்செய்த

ஸார ஸாரம்

(சில்லரை ரஹஸ்யங்கள்)

முதல் பாகம்

(திருமந்த்ராதிகாரம்)

Swamy Desikan’s

sArAsAram

(Chillarai RahasyangaL)

Volume -1

(Consisting of Chapter 1 - TirumantrAdhikAram)

Swami Desikan -Melkote (Thanks: SrI Achutharaman)

தனியன்
Taniyan श्रीमान् वेङ्कटनाथार्यः कवितार्किकेसरी। वेदान्ताचार्यवर्यो मे सन्निधत्तां सदा हृदि॥ SrImAn vEnkaTanAthAryah kavitArkika kEsarI | vEdAntAcAryavaryO mE sannidhattAm sadA hrdee || रामानुजदयापात्रं झानवैराग्यभूषणम्। श्रीमद्वेङ्कटनाथार्यं वन्दे वेदान्तदेशिकम्॥
rAmAnuja dayApAtram jn~AnavairAgya-bhooshaNam | SrImad-vEnkaTanAthAryam vandE vEdAntadESikam || சீரொன்று தூப்புல் திருவேங்கடமுடையான் பாரொன்றச் சொன்ன பழமொழியுள் – ஓரொன்று தானே அமையாதோ தாரணியில் வாழ்வார்க்கு வானேறப் போமளவும் வாழ்வு. seeronRu thooppul thiruvEnkaTamudaiyAn pAronRac conna pazhamozhiyuL – OronRu thanE amaiyAthO dhAraNiyil vAzhvArkku vAnERap pOmaLavum vAzhvu.

SrIrangam Periya Koil

SrI: ஸ்வாமி தேஶிகன் அருளிச்செய்த

ஸார ஸாரம்

Swamy Desikan’s sArAsAram ƒ INTRODUCTION This work of SwAmi Desikan bears the title, ‘SrI sAra sAram’ meaning the essence of the essence. The first ‘sAra’, indicates the three rahasya-mantras, which together form the essence of the spiritual knowledge, very essential for one’s salvation. This grantha, ‘SrI sArasAram’, gives the core of these mantras. It is the first work under the group of amrutAsvAdinI rahasyas written by SrI VEdAnta Desika. A significant point is that this work was brought out by SwAmi Desikan in SrIranga KshEtram, which is known as BhoolOka VaikuNTham, the Lord’s abode in the earth. In this, SwAmi Desikan profusely quotes from the works of SrI RAmAnuja, namely, SrI VedArtha Sangraham, nityam, Gadyatrayam and GItAbhAshyam. Similarly, SwAmi Desikan quotes from Sri ParAsara Bhattar’s SrI LakshmI KalyANa (nAtakam), besides copious quotations from varied scriptural texts and explanations thereon. This work also includes 14 important Tamil stanzas written by SwAmi Desikan himself. The uniqueness of this work is the most important tenets for our life, which have to be practiced by everyone aspiring mOksha. At the outset, adiyEn places my sincere gratitude to Oppiliappan Koil Dr. V. SaThagopan SvAmin, for resting confidence in this chiRiyOn to make a presentation of this great work for the benefit of a large section of SrI VaishNavites living all over the world, to have a glimpse of the superb sampradAya of SrI RAmAnuja-Vedanta Desiska siddhAnta. As many of our

brethren are not well versed either in Sanskrit or in Tamil, an attempt is being made to give this work in English along with the original text. Wherever necessary, explanations will be given in detail to the main text along with its translation. An important point may be kept in mind. This is about the three mantras which are taught by the AcArya at time of samASrayaNam to the disciple in secrecy. The disciple is expected to learn the significance of these mantras from his AcArya or a learned scholar in private discourses, known as kAlakshEpams in the traditional manner. Whenever any such exclusive matter comes up in the text, like the actual mantras, it will be left without mentioning as a mark of respect to their holiness. However, this attempt is aimed to help those interested in learning the basics of our sampradaya so that it will be easy for them to follow the discourses in kAlakshEpams, whenever they get the opportunity. With this submission and with due respect to our AcAryas and great scholars, this author begins this kainkaryam to the BhAgavatas in all sincerity.

अस्मद् गुरुभ्यो नमः
asmad gurubyO namah

As part of our tradition, we begin with a Taniyan, which is a verse in praise of the AcArya, SwAmi Desikan. We have already mentioned the general Taniyans both in Sanskrit and Tamil on SwAmi Desikan. This one is exclusive to this work. Its authorship, however, is not known. Taniyan: प्रणतिं वेङ्कटेशस्य पदयोर्विदधीमहि। यदुख्नयो यतीन्द्रोख्निरहस्यानां रसायनम्॥
praNatim vEnkaTESasya padayOrvidadhImahi | yaduktayO yatIndrOkati-rahasyAnAm rasAyanam ||
Meaning: We bow at the feet of SrI VEdAnta Desika who has blessed us with literary works which reveal the essence of the works of SrIbhAshyakAra. SwAmi Desikan begins this work with a Tamil verse keeping with his usual practice: மூலங்கிளையென ஒன்றிரண்டான மொழியிரண்டும் மேலொன்றிலையென நின்ற அவ்வித்தகன்தன் உரையும் காலம் கழிவதன் முன்னம் கருத்தறக் கண்டிடவே ஞாலம் புகழும் நம் தேசிகர்தாம் நமை வைத்தனரே. mUlangkiLaiyena onRiraNdAna mozhi-yiraNdum mElonRilaiyena ninRa avviththakan than uraiyum kAlam kazhivathan munnam karutthuRak kaNdidavE jn~Alam pugazhum nam dEsikarthAm namai vaitthanarE.

Meaning;
There are three rahasyas (secret-mantras). One is a single line mantra, known as Thirumanthiram, which is considered as the root of the spiritual Tree. The second one, known as dvayam, is in two parts, which are the branches of the Tree. At the top of them is the Carama-SlOka, which came out from the beautiful mouth of SrI KrishNa. Our AcAryas, who are adored the world over, put us on the right path and taught us these three mantras, so that we keep them deep in our minds and enjoy them meditating on their significance, before end of our worldly lives. After opening this work with a Tamil verse, SwAmi Desikan gives an introductory statement, stating his intention: ' கண்ணபுர மொன்றுடையானுக்கடியேன், ஒருவர்க்கு உரியேனோ? ’ என்கிறபடியே ஸர்வேச்வரனுக்கு அநந்யார்ஹ- शेष-भूत னாய் இருந்து வைத்து அநாதி-கர்ம- ப்ரவாஹத்தாலே அடிமை செய்யப் பெறாதே நின்ற க்ஷேத்ரஜ்ஞன் அவஸர- ப்ரதீக்ஷையான பகவத் க்ருபையாலே புரிந்து सदाचार्य-मुख த்தாலே பெற்ற ரஹஸ்யத்ரயமாகிற ஸம்ஸார- भे ஷஜத்தை உபஜீவிக்கும்படி சொல்லுகிறோம் ‘kaNNapuram onRudaiyAnukku adiyEn, oruvarkku uriyEnO?’ enkiRapadiyE sarvESvaranukku ananyArha-SEsha-bhootanAi irunthu vaiththu anAdhi-karma- pravAhaththAlE adimai ceyyap peRAthE ninRa kshEtrajn~an avasara- pradeekshai-yAna bhagavad-krupaiyAlE purinthu sadAcArya-mukhaththAlE peRRa rahasya-traya-mAkiRa samsAra-bhEshajaththai upajeevikkumpadi collukiROm.
The sentient being, the jIvAtma, is a SEsha (servant) to the Lord only, and not to anybody else, as declared by SrI Thirumangai AzhvAr, in his work Periya Thirumozhi: விடையேழன்றடர்த்து வெகுண்டு விலங்கலுற படையால் ஆழிதட்ட பரமன் பரஞ்சோதி

மடையார் நீலம் மல்கும் வயல்சூழ் கண்ணபுரமொன்று உடையானுக்கு அடியேன் ஒருவர்க்கு உரியேனோ? vidaiyEzhanRu adarththu veguNdu vilankaluRa padaiyAl AzhithaTTa paraman parancOthi madaiyAr neelam malkum vayalchoozh kaNNapuramonRu udaiyAnukku adiyEn oruvarkku uriyEnO?
— Periya Thirumozhi, 8-9-3 (I am the servant of the Lord of KaNNapuram, which is the best holy place, full of ponds rich with blue lilies; and green-fields. That Lord is the One Who is greater than the greatest; having a very bright form; Who once had conquered seven violent bullocks; Who once got a bridge constructed by the army of monkeys blocking the sea. Will I be the servant to anyone else?) Such a jIva, a sentient being, has not attained SrI VaikuNTham for rendering service there! What is the reason? It is due to his revolving around in the mire of samsAra having been caught in the endless stream of flood of karmas, since unknown time. The Lord, however, has a lot of sympathy for him and has been waiting for the right opportunity to help him to come up on the good path. Now a good time has come for the jIva. And so, he approaches a good AcArya who instructs him about the three secrets, namely, Thirumantra, Dvaya and the CaramaSlOka, which are the best medicine for his serious disease of samsAra. We shall describe how this jIva got the help from these secrets. After this brief introduction, SwAmi Desikan explains how to use these three secrets for leading a good life.

“He is the Goal to be attained!”

THE IMPORTANCE OF THIRUMANTRA First, the sentient being, that is, the jIva should learn the secret of the Thirumantra along with its significance. SwAmi Desikan says: " ஸ்வரூபம் தெளிந்தவனுக்கல்லது ஸ்வரூப அநுரூபமான பரம புருஷார்த்தத்தில் अभिरुचि யும், तत्-उपाय-परिग्रह மும் கூடாமையாலே, ஸ்வரூப- वैशद्य-हेतु
வான திருமந்த்ரம் முற்பட अनुसंधेय ம். " “svarUpam theLinthavanukku allathu svarUpa-anurUpamAna parama purushArththaththil abhiruciyum, tat-upAya-parigrahamum kooDAmaiyAlE, svarUpa-vaiSadya-hEthuvAna thirumantram muRpaDa anusamdhEyam.” Meaning:
Unless one gets a clear knowledge about the nature of the jIvAtma, he cannot develop an interest in the ultimate goal, which is mOksha, and cannot adopt a means for attaining it. It is, therefore, necessary that he should start meditating on the Thirumantra which is the source of knowing one’s nature. This Thirumantra will create a clear knowledge about the essential nature of his Atma in the person who meditates on it. Unless one gets this clear knowledge, the desire for liberation will not develop in him. Without such a desire, he will not get an opportunity for adopting a suitable means for it. It is, therefore, necessary first to meditate on the Thirumantra for getting a clear idea about the Atma’s essential nature. SwAmi Desikan now gives a general introduction in regard to the dvaya mantra: " இதில் பதங்களிலே சேஷியுமாய், சரண்யமுமாய், प्राप्य முமாய்த் தோற்றின பர- தத்த்வத்தைப் पत्नी-विग्रह- விசேஷங்களாலே விசிஷ்டமாக வெளியிடுகையாலும், मध्यम-पद த்தில் शब्द-अर्थ-स्वभाव ங்களாலே संक्षिप्त மாய்த் தோற்றின உபாய- விசேஷத்தை அநுஷ்ட்டாநமுகத்தாலே காட்டுகையாலும், மந்த்ரமாய், அஷட்கர்ணமாக உபதேசிக்க வேண்டின சோ்த்தியாலும், திருமந்த்ரத்திலே

பிறந்து த்வயத்திலே வளர்ந்து என்கிற க்ரமத்தாலும் அநந்தரம் த்வயம் अनुसंधेय ம். " “ithil, padangkaLilE SEshiyumAi, SaraNyamumAi prApyamumAith thORRina para-tattvaththaip patnI-vigraha-viSEshangkaLAlE viSishThamAka veLiyidukaiyAlum, madhyama-padaththil Sabda-artha-svabhAvangkaLAlE samkshiptamAith thORRina upAya-viSEshaththai anushTaAna mukaththAlE kATTukaiyAlum, mantramAi, ashaT-karNamaka upadEsikka vENdina cErththiyAlum, thirumantraththilE piRanthu dvayaththilE vaLarnthu enkira kramaththAlum, anantharam dvayam anusandEyam.” Meaning: Once the jIva has learnt practicing meditation on the Thirumantra, he should then take up this dvaya mantra for learning to practice. " இதில் பதங்களிலே “,
“ithil, padangkaLilE”– From the words of this Thirumantra. SwAmi Desikan gives a gist of the knowledge obtained from the words constituting this mantra: " சேஷியுமாய், சரண்யமுமாய், प्राप्य முமாய்த் தோற்றின பர-தத்த்வம் “,
“SEshiyumAi, SaraNyamumAi prApyamumAith thORRina para-taththvam”– The Ultimate Principle is known as the Master of all, the Protector and the Goal to be attained. Once these are known, the dvaya mantra teaches us the special features of this Lord, says SwAmi Desikan: “पत्नी-विग्रह- விசேஷங்களாலே விசிஷ்டமாக வெளியிடுகையாலும் “,

“patnI-vigraha-viSEshangkaLAlE visishThamAka veLiyidukaiyAlum”– The special features of the Lord that we come to know in the dvaya are: He has SrI as His Consort; He has a special form.

“dvayam” - SrIrangam serthi sevai (Thanks : SrI Murali BhaTTar) SwAmi Desikan next takes up the word that constitutes as the middle of the Thirumantra: “मध्यम-पद த்தில் शब्द-अर्थ-स्वभाव ங்களாலே संक्षिप्त மாய்த் தோற்றின உபாய- விசேஷத்தை அநுஷ்ட்டாந முகத்தாலே காட்டுகையாலும், “,

“madhyama-padaththil Sabda-artha-svabhAvangkaLAlE samkshiptamAith
thORRina upAya-viSEshaththai anushTaAna mukaththAlE kATTukaiyAlum”– The middle constituent of the Thirumantra reveals the best means to be adopted, that is, prapatti, in a precise manner, directly through the utterance of the word, and indirectly through the sense of the word. The dvaya mantra teaches the practical aspect of this means. SwAmi Desikan refers to other features of the Dvaya: " மந்த்ரமாய் “, “mantramAi,”– It is also a mantra to be taught and learnt by the teacher and the disciple respectively. Dvaya is also a mantra because it is taught in an exclusive manner, as in the case of the Thirumantra: " அஷட்கர்ணமாக உபதேசிக்க வேண்டின சோ்த்தியாலும், " “ashaT-karNamaka upadEsikka vENdina cErththiyAlum,"– This mantra also is to be taught in the one-to-one manner, so that it does not reach the ears of a third person. The term, ‘ashaT-karNa’ means not to be heard by six ears. Every one of us has two ears. When the teacher instruct a mantra secretly to his disciple, besides the two ears of the teacher, it is heard by the disciple’s two ears, the total number being four. If another person is close by, then the mantra will be heard by two more ears, bringing the total to six. According to the rule of mantrOpadEsa, if a mantra is heard by three persons, it no more remains a mantra. Three becomes a crowd, that is, a crowd of six ears. Such a situation should be strictly avoided while an important mantra is being instructed by a teacher to a student as a formality. This point is conveyed by SwAmi Desikan in the above-mentioned expression.

Swami Desikan makes yet another significant revelation: " திருமந்த்ரத்திலே பிறந்து த்வயத்திலே வளர்ந்து என்கிற க்ரமத்தாலும் “, “thirumantraththilE piRanthu dvayaththilE vaLarnthu enkira kramaththAlum”– When the first-ever mantra is received by a disciple from his AcArya, he is supposed to have been born. There is no mystery in this. All of us are aware that a person who has undergone upanayana, when he is taught the GAyatri mantra, he is called ‘dvijA’, twice-born. The first birth is when he comes out of the womb of his mother. At the stipulated time, if he gets GAyatri mantrOpadEsa, it is becomes another birth for him. This is for all. But, in the case of a SrI VaishNavite, he is considered truly born only when he becomes a vaishNavite, a devotee of the Lord VishNu. This occurs as soon as he gets upadEsa of the Thirumantra, after the samAsryaNam. When he receives the second mantra, that is, the dvaya, from the AcArya, he is considered to have taken another birth, as in the case of Gayatri-upadEsa. On such a high pedestal is placed this dvaya mantra. That is why it is called, mantra-ratnam, a precious gem among mantras. As this is the order in which, this dvaya mantra is taught, while practicing the japa too, the same order is to be followed. This is what SwAmi Desikan says through these words: " அநந்தரம் த்வயம் अनुसंधेय ம். “, “anantharam dvayam anusandEyam.”– The practice of the dvaya mantra follows immediately after the Thirumantra anushThAnam. Explanation:
In this paragraph, Swami Desikan gives the reasons for the dvaya coming only after the Thirmantra. The reasons are four, according to SwAmi Desikan:

In the Thirumantra, by the first word (praNava), that the Lord is the SEshi is established; by the second word (namah) is shown that the sentient being is taking the responsibility of surrendering as the means; by the third and last word, (nArAyaNAya), it is known that the Lord is the ultimate goal (parama-purushArtha), the Bliss to be enjoyed by the cEtana (the sentient being). Such a Lord along with His Consort, SrI and His beautiful form is revealed by the dvaya mantra.
The dvaya mantra shows the way to practice the prapatti, which the second word in the Thirumantra reveals, both directly and indirectly, is the best of means.
As the Thirumantra is to be instructed by the AcArya to his disciple in seclusion without the presence of a third person, the same rule is applicable in the case of the dvaya mantra too.
Since one gets the knowledge about his essential nature from the Thirumantra, elders used to say that one is considered as truly born only after he gets this knowledge. As he learns the method of adopting the means from the dvaya mantra, the sentient being is said to grow in the dvaya mantra. It is because of this order, that is, growth is possible only after the birth of a person, the dvaya mantra follows closely the Thirumantra. After explaining why the Dvaya mantra follows the Thirumantra, SwAmi Desikan further proceeds to give reasons for placing the Carama-SlOka at the third place: " இவை இரண்டிலும் தோற்றின உபாயத்தின் अधिकारि- விசேஷத்தையும் இது துஷ்கர- அங்க-நிரபேக்ஷமுமாய், ஸ்வதந்த்ரமுமான நிலையையும் விரோதி-நிவ்ருத்தி- அம்சத்தையும் வெளியிட்டு அகிஞ்சநனை भ ர-ஸமர்ப்பணத்திலே மூட்டித் தளும்பாதபடி தேற்றுகையாலும், சரம ஶ்லோகம் பின்பு अनुसंधेय ம். " “ivai iraNdilum thORRina upAyaththin adhikAri-viSEshaththaiyum ithu

dhushkara-anga-nirapEkshamumAi, svantramumAna nilaiyaiyum virOdhi- nivruththi-amsaththaiyum veLiyiTTu akincananai bhara-samarpaNaththilE mooTTith thaLumpAthapadi thERRukaiyAlum, Carama-SlOkam pinbu anusamdEyam.” Of the rahasya-traya (three secrets), the Carama-SlOka comes at the last.
The reasons given are logical. The third place is given to it both from the angle of its order and also because of its own importance. Let us first see the meaning of this paragraph: " இவை இரண்டிலும் தோற்றின உபாயத்தின் अधिकारि- விசேஷத்தையும் “, “ivai iraNdilum thORRina upAyaththin adhikAri-viSEshaththaiyum”– Out of these two mantras, namely, the Thirumantra and the dvaya mantra, what is derived is the special qualification for adopting the means (of prapatti). " இது துஷ்கர-அங்க-நிரபேக்ஷமுமாய் “, “ithu dhushkara-anga-nirapEkshamumAi”– This means of prapatti does not have any difficult observations as its auxiliary. " ஸ்வதந்த்ரமுமான நிலையையும் விரோதி-நிவ்ருத்தி-அம்சத்தையும் வெளியிட்டு “, “svanthanramumAna nilaiyaiyum virOdhi-nivruththi-amsaththaiyum veLiyiTTu”– Prapatti is an independent means; on other hand, it has an advantage; that is, it removes the stumbling block of our previous karmas. These two aspects are openly expressed in the Carama-SlOka, says SwAmi Desikan. " அகிஞ்சநனை भर -ஸமர்ப்பணத்திலே மூட்டித் தளும்பாதபடி தேற்றுகை யாலும் “, “akincananai bhara-samarpaNaththilE mooTTith thaLumpAthapadi thERRukaiyAlum”–

“mAm ekam caraNam vraja!” - ThiruviNNagara PerumAl (Thanks: SrI Srikanth Veeraraghavan)

The Carama-SlOka does one more thing. It comforts the person who cannot adopt any other means like bhakti-yOga. This apart, it induces such a destitute to adopt the means of surrendering the responsibility of protecting him to a competent person. More than anything, it comforts the person not to feel dejected thereafter. Because of these reasons, the meditation on the Carama-SlOka comes after the previous two mantras, i.e., Thirumantra and the dvaya mantra, says Swami Desikan: " சரம-ச்லோகம் பின்பு अनुसंधेय ம் “, “carama-SlOkam pinbu anusamdEyam”– The Carama-SlOka is attended to later, that is, after the Thirumantra and the dvaya mantra. Explanation:
After knowing the concept of SaraNAgati in brief as well as in detail from the Thirumantra and the dvaya mantra respectively, we must know who is fully qualified to undertake this means. SwAmi Desikan says that it can be found out from the Carama-SlOka. This Carama-SlOka also clears the doubt whether it is required to perform any difficult action as its auxiliary. It makes it clear that prapatti does not expect any such additional action to be performed, as prapatti itself is the direct means for attaining mOksha and since it is capable of removing the effects of the past karmas which are the stumbling blocks on the path towards mOksha. Making clear all these doubts, the Carama-SlOka induces the aspirant, who feels himself as a destitute because of his inability to adopt the difficult means like bhakti-yOga, not to worry anymore, as he can undertake the easy means of prapatti straight-away. Since the Carama-Sloka removes all the worries and makes the adoption of prapatti very easy, it is entitled to be meditated upon after the dvaya mantra.

‘ashTAksharan’

THE EMINENCE OF THIRUMANTRA
After conveying the order in which the three mantras have to be observed, SwAmi Desikan now shows the various aspects of the greatness of the Thirumantra: " இவற்றில் ஸ்ரீமத் அஷ்டாக்ஷரமாகிற மஹா மந்த்ரம் பல உபநிஷத்துக்களிலும் उ पबृंहण ங்களிலும் ப்ரசித்தமாய், ‘त्रयो वेदाः षडङ्गानि’ इत्यादि களிற்படியே श्रुति- स्मृति களெல்லாவற்றிலுமுள்ள ஸாரதம அர்த்தங்களைப் பொதிந்து
கொண்டிருப்பதாய், ‘यत्राष्टाक्षरसंसिद्धः’ இத்யாதிகளிற்படியே ஸர்வ அநிஷ்ட நிவர்த்தநக்ஷமமாய், ‘ऐहलौकिकमैश्वर्यं’, இத்யாதிகளிற்படியே ஸர்வ புருஷார்த்தங்களுக்கும் साधन மாய், ‘सकृदष्टाक्षरं जप्त्वा’ இத்யாதிகளிற்படியே जप- अर्थझानादि-मुख த்தாலே கர்ம योगादि களெல்லாவற்றுக்கும் உபகாரகமாய், ‘न स्वरः प्रणवोऽङ्गानि’ ’ वैदिकं तान्त्रिकं चैव’ இத்யாதிகளிற்படியே தந்தம் अधिकार-अनुगुण மாக ஸர்வ-வர்ணங்களுக்கும் உபஜீவ்யமாய், ‘चेतनाचेतनं सर्वं , இத்யாதிகளிற்படியே சேஷ-சேஷி-ஸர்வதத்த்வ कण्ठोख्नि மத்தாய், ‘किं तत्र बहुभिर्मन्त्रैः’, ‘एकोऽष्टाक्षर एवायमलमात्मविशुद्धये’ என்கிறபடியே ஸர்வமந்த்ர நைரபேக்ஷ்யகரமாய், ‘सर्वत्राष्टाक्षरो मन्त्रः मूर्तिमन्त्रो यथा भवेते’ என்கிறபடியே ஸர்வ भगव ந் மூர்த்திகளுக்கும்
साधारण மாய், ‘न मन्त्रोऽष्टाक्षरात् परः’, ‘मन्त्राणां परमो मन्त्रः’ இத்யாதிகளிற்படியே ஸர்வ வ்யாபக மந்த்ரங்களிலும் प्रधान மாயிருக்கையாலே, ஸர்வ ஆசார்யர்களும் இத்தையே ஆதரிப்பார்கள். " “ivaRRil SrImad ashTAksharamAkiRa mahA mantram pala upanishaththukkaLilum upa-brahmhaNangaLilum prasiddhamAi, ’trayO vEdAh shaDangAni’ ityAdikaLiRpadiyE Sruti-smrutikaL ellAvaRRilumuLLa sArathama arththangaLaip pothinthukoNdiruppathAi, ‘yatrAshTAkshara-samsiddhah’ ityAdikaLiRpadiyE sarva anishTa nivarththana-kshamamAi, ‘aihalaukikam-

aiSvaryam’ ityAdikaLiRpadiyE sarva purushArththankaLukkum sAdhanamAi, ‘sakrudashTAksharam japtvA’ ityAdikaLiRpadiyE japa-artha-jn~AnAdi- mukhaththAlE karma yOgAdikaL ellAvaRRukkum upakArakamAi, ’na svarah praNavOngAni’, ‘vaidikam thAntrikam caiva’ ityAdikaLiRpadiyE thantham adhikAra-anuguNamAka sarva-varNangaLukkum upajeevyamAi, ‘cEtanAcEtanam sarvam’ ityAdikaLiRpadiyE, SEsha-SEshi-sarva-tattva kaNThOkti-maththAi, ‘kim tatra bahubhirmantraih’, ‘EkOshTAkshara EvAyamalam-Atma-viSuddhayE’ enkiRapadiyE, sarva-mantra nairapEkshya-karamAi, ‘sarvatra-ashTAksharO mantrah mUrtir-mantrO yathA bhavEt’ enkiRapadiyE, sarva bhagavan mUrththikaLukkum sAdhAraNamAi, ’na mantrOshTAksharAt parah’, ‘mantrANAm paramO mantrah’ ityAdikaLiRpadiyE, sarva vyApaka mantrangkaLilum pradhAnamAyirukkaiyAlE, sarva AcAryarkaLum iththaiyE AdharippArkaL.”
SwAmi Desikan points out that all AcAryas adopt the Thirumanthiram which is also known as ashTAksharam, because of its unique eminence. He proves its greatness from ten angles, based on various scriptural authorities. Let us study them. " இவற்றில் “, “ivaRRil”– Of these three mantras, namely, Thirumanthiram, dvayam and the Carama SlOkam.
" ஸ்ரீமத் அஷ்டாக்ஷரமாகிற மஹா மந்த்ரம் “, “SrImad ashTAksharamAkiRa mahA mantram”– The magnificent mantram, known as ‘SrImad ashTAksharam”. As this mantra contains eight letters, it is called ‘ashTAksharam’. This is also a holy mantra which is indicated by the prefix, ‘SrImad’. (i) " பல உபநிஷத்துக்களிலும் उपबृंहण ங்களிலும் ப்ரசித்தமாய் “,

“pala upanishaththukkaLilum upa-brahmhaNangaLilum prasiddhamAi”– This mantram is adored in many Upanishads and scriptures which clarify the vEdic ideas. (ii) “त्रयो वेदाः षडङ्गानि’ इत्यादि களிற்படியே श्रुति-स्मृति களெல்லாவற்றிலுமுள்ள ஸாரதம அர்த்தங்களைப் பொதிந்து கொண்டிருப்பதாய், “, “trayO vEdAh shaDangAni’ ityAdikaLiRpadiyE Sruti-smrutikaL
ellAvaRRilumuLLa sAra-thama arththangaLaip pothinthukoNdiruppathAi”– This mantram contains in it the most essential truths expounded in all the Vedas and Smrutis, as stated in this scriptural SlOka: त्रयो वेदाः षडङ्गानि छन्दांसि विविधाः स्वराः।
सर्वमष्टाक्षरान्तस्स्थं यच्चान्यदपि वाङमयम्॥ trayO vEdAh shaDangAni chandAmsi vividhAh svarAh | sarvamashTAksharAntasstham yccAnyadapi vAngmayam || — nAradeeyam, 1-9 (Three vEdas and their six auxiliaries, Chandas, svaras, and other holy mantras are all contained within the ashTAkshara mantram.) (iii) ‘यत्राष्टाक्षरसंसिद्धः’ இத்யாதிகளிற்படியே ஸர்வ அநிஷ்ட நிவர்த்தநக்ஷமமாய் , ‘yatrAshTAkshara-samsiddhah’ ityAdikaLiRpadiyE sarva anishTa
nivarththana-kshamamAi”– This mantram is capable of removing all undesirable effects, as stated in this SlOka:

यत्राष्टाक्षरसंसिद्धो महाभागो महीयते।
न तत्र संचरिष्यन्ति व्याधिदुर्भिक्षतस्कराः॥ yatrAshTAkshara-samsiddhO mahAbhAgO maheeyatE | na tatra samcarishyanti vyAdhidurbhikshataskarA || —nAradeeyam, 1-19 (Where the MahAnubhAvas (the saintly minded), who knowing the truth of the Thirumanthiram are meditating on it, are respected, there neither disease, nor famine nor thieves will not enter. Here, disease means desire etc.; famine means absence of awareness; and thieves are ahankAram, mamakAram etc.) (iv) ‘ऐहलौकिकमैर्श्वं’ இத்யதிகளிற்படியே ஸர்வ புருஷார்த்தங்களுக்கும்

साधन மாய் “, “aihalaukikam-aiSvaryam’ ityAdikaLiRpadiyE sarva purushArththan-
kaLukkum sAdhanamAi”– The Thirumanthiram stands as a means for all the fruits including wealth, heaven and liberation, according to the following scriptural statement: ऐहलौकिकमैश्वर्यं स्वर्गाद्यं पारलौकिकम्। कैवल्यं भगवन्तं च मन्त्रोऽयं साधयिष्यति॥ aihalaukikam-aiSvaryam svargAdyam pAralaukikam | kaivalyam bhagavantam ca mantrOyam sAdhayishyati || — nAradeeya Kalpam, 6-50

(This mantram helps to attain wealth in this world, heaven; or kaivalyam; or mOksham for enjoying the total bliss of the Lord.) (v) ‘सकृदष्टाक्षरं जप्त्वा’ இத்யாதிகளிற்படியே जप-अर्थझानादि-मुख த்தாலே கர்ம योगादि களெல்லாவற்றுக்கும் உபகாரகமாய் , ‘sakrudashTAksharam japtvA’ ithyAdikaLiRpadiyE japa-artha-j~nAnAdi-
mukhaththAlE karma yOgAdikaL ellAvaRRukkum upakArakamAi –
The mantram also helps one to adopt karma-yOga etc. through the performance of japa and the knowledge of its significance, as stated in this scriptural statement: ऋचो यजूंषि सामानि तथैवाथर्वणानि च। सकृदष्टाक्षरं जप्त्वा स तस्य फलमश्नुते॥ rucO yajUmshi sAmAni tathaivAtharvaNAni ca | sakrudashTAksharam japtvA sa tasya phalamaSnutE || — nAradeeyam, 1-10 (Even if one does the japa of the ashTAkshara mantram only once, he obtains the fruit of reciting all the four Vedas, namely, Rg, yajur, sAma and atharva.) (vi) ‘न स्वरः प्रणवोऽङ्गानि’ ‘वैदिकं तान्त्रिकं चैव’ இத்யாதிகளிற்படியே தந்தம் अधिकार-अनुगुण மாக ஸர்வ-வர்ணங்களுக்கும் உபஜீவ்யமாய்,

’na svarah praNavOngAni’, ‘vaidikam thAntrikam caiva’ ityAdikaLiRpadiyE thantham adhikAra-anuguNamAka sarva-varNangaLukkum upajeevyamAi, –

This mantram can be adopted by all the castes according to respective qualifications, says the scripture: (१) न स्वरः प्रणवोऽङ्गानि नाप्यन्यविधयस्तथा।
स्त्रीणां तु शूद्रजातीनां मन्त्रमात्रोख्निरिष्यते॥ na svarah praNavOngAni nApyanyavidhayastathA | streenAm tu SoodrajAteenAm mantramAtrOktirishyatE || —-nAradeeyam, 1-103 (Women as well as those belonging to the fourth caste can just utter the mantram alone to get the benefit, though they are not supposed to use svaram, praNavam or do anganyAsam.) (२) वैदिकं तान्त्रिकं चैव तथा वैदिकतान्त्रिकम्।
त्रिविधं कर्म संप्रोक्तं पञ्चरात्रामृतार्णवे॥ वैदिकं ब्राह्मणानां तु राझां वैदिकतान्त्रिकम्।
तान्त्रिकं वैश्यशूद्राणां सर्वेषां तान्त्रिकं तु वा॥
vaidikam thAntrikam caiva tathA vaidika-tAntrikam | trividham karma samprOktam pancarAtrAmrutArNavE || vaidikam brahmaNAnAm tu rAjn~Am vaidika-tAntrikam | tAntrikam vaiSya-SoodrANAm sarvEshAm tAntrikam tu vA ||
—SanatkumAra Samhita, 4-68, 69

(In the PaancarAtra Agamam, karma is defined as of three types: vaidikam, tAntrikam and vaidika-tAntrikam. Vaidikam is meant for brAhmins; vaidika- tAntrikam for kings; and tAntrikam for vaiSyas and sUdras. But, tAntrikam is for all.) (vii) ‘चेतनाचेतनं सर्वं’ இத்யாதிகளிற்படியே சேஷ-சேஷி-ஸர்வதத்த்வ
कण्ठोख्नि மத்தாய், , ‘cEtanAcEtanam sarvam’ ityAdikaLiRpadiyE, SEsha-SEshi-sarva-tattva kaNThOkti-maththAi, –- The mantram openly indicates the relationship between the SEsha (servant) and the SEshi (Master), as stated in the scripture: चेतनाचेतनं सर्वं विष्णोर्यद्व्यतिरिच्यते।
नारं तदयनं चेदं यस्य नारायणस्तु सः॥ cEtanAcEtanam sarvam vishnOryadvyatiricyatE | nAram tadayanam cEdam yasya nArAyaNastu sah || —Source is not known (All sentient beings and non-sentient objects, which are different from VishNu, are called as nAram. The indweller in them is nArAyaNan.) (viii) ‘किं तत्र बहुभिर्मन्त्रैः’, ‘एकोऽष्टाक्षर एवायमलमात्मविशुद्धये’ என்கிறபடியே ஸர்வமந்த்ர நைரபேக்ஷ்யகரமாய் , ‘kim tatra bahubhir-mantraih’, ‘EkOshTAkshara EvAyamalam-Atma- viSuddhayE’ enkiRapadiyE, sarva-mantra nairapEkshya-karamAi, – This mantram does not depend on any other mantra for its adoption, as

confirmed by the scriptural statements: (१) किं तत्र बहुभिर्मन्त्रैः किं तत्र बहुभिर्व्रतैः।
नमो नारायणायेति मन्त्रः सर्वार्थसाधकः॥ kim tatra bahubhir-mantraih kim tatra bahubhirvrataih | namO nArAyaNAyEti mantrah sarvArtha-sAdhakah || —nArdeeyam, 1-60 – (Where is the need for so many mantras and rites? The mantram, ’namO nArAyaNaya’ is alone capable of getting all the desired fruits.) (२) एकोऽष्टाक्षर एवायमलमात्मविशुद्धये। क्षुद्रमन्त्रजपस्त्वन्यः केवलं कालयापनम्॥
EkOshTAkshara EvAyamalam-Atma-viSuddhayE | kshudra-mantra-japaastvanyah kEvalam kAlayApanam || —nAradeeyam, 1-17 – (The ashTAkshara mantram is alone suffice to purify the soul. Performing other minor japas is a waste of time.) (ix) ‘सर्वत्राष्टाक्षरो मन्त्रः मूर्तिमन्त्रो यथा भवेत्’ என்கிறபடியே ஸர்வ பகவந் மூர்த்திகளுக்கும் साधारण மாய் , ‘sarvatra-ashTAksharO mantrah moorti-mantrO yathA bhavEt’ enkiRapadiyE, sarva bhagavan mUrththikaLukkum sAdhAraNamAi, –-

This mantram is common for all the mUrtis (forms) of the Lord, without any need for a separate mantra for every form of the Lord, as stated in this SlOkam: सर्वत्राष्टाक्षरो मन्त्रः मूर्तिमन्त्रो यथा भवेत्। sarvatra-ashTAksharO mantrah moorti-mantrO yathA bhavEt | –Source is not known— (The ashTAkshara mantram is common for all the forms of the Lord.) (x) ‘न मन्त्रोऽष्टाक्षरात् परः’, ‘मन्त्राणां परमो मन्त्रः’ இத்யாதிகளிற்படியே ஸர்வ வ்யாபக மந்த்ரங்களிலும் प्रधान மாயிருக்கையாலே ஸர்வ ஆசார்யர்களும் இத்தையே ஆதரிப்பார்கள். , ’na mantrOshTAksharAt parah’, ‘mantrANAm paramO mantrah’ ityAdikaLiRpadiyE, sarva vyApaka mantrangkaLilum pradhAna- mAyirukkaiyAlE sarva AcAryarkaLum iththaiyE AdharippArkaL. –- Three mantras are known as vyApaka mantras. They are: Thirumanthiram, VishNu-shaTaksharam and dvAdaSAksharam. Of these three, the Thirumanthiram is the most important, say the scriptures: (१) यथा सर्वेषु देवेषु नास्ति नारायणात् परः।
तथा सर्वेषु मन्त्रेषु न मन्त्रोऽष्टाक्षरात् परः॥
yathA sarvEshu dEvEshu nAsti nArAyaNat parah | tathA sarvEshu mantrEshu na mantrOshTAksharAt parah || –nArasimha PurANam, 18-32 – (As there is no superior to nArAyaNa among all the gods, there is no superior to the ashTAkshara, among all the mantras.)

“None superior to NArAyaNan!”

(२) मन्त्राणां परमो मन्त्रः गुह्यानां गुह्यमुत्तमम्।
पवित्राणां पवित्रं च मूलमन्त्रः सनातनः॥
mantrANAm paramO mantrah guhyAnAm guhyamuttamam | pavitrANAm pavitram ca moolamantrah sanAtanah || –nAradeeyam, 1-11 – (Thirumanthiram is without beginning; the best among all the mantras; the secret-most mantra; and the purest among the pure.) In view of these facts, all AcAryas prefer this Thiru ashTAkshara Mantram alone.
After highlighting the eminence of the Thirumanthiram as established by Scriptures from ten angles, SwAmi Desikan, now strengthens this with references from AzhvArs’ works: ஆழ்வார்களும்,ஏநின் திருவெட்டெழுத்தும் கற்று “,” எட்டெழுத்தும் ஓதுவார்கள் “,” எட்டெழுத்தும் வாரமாக ஓதுவார்கள் " என்று இம்மூல மந்த்ரத்தையே பரம-புருஷார்த்த-மூலமாக அருளிச்செய்தார்கள். அநுகூல ப்ரதிகூல साधारण மான ஜந்மம் போலன்றிக்கே ,” பிறந்தபின் மறந்திலேன் " என்கிற श्रेष्ठ ஜந்மம் ஆசார்யன் உபதேசித்த திருமந்த்ரமடியாக வருகிறது. “,
AzhvArkaLum, ’nin thiruvettezhuththum kaRRu’, ’ettezhuththum OthuvArkaL’, ’ettezhuththum vAramAka OthuvArkaL’ enRu immUla mantraththaiyE parama- purushArththa-mUlamaka aruLic ceithArkaL. anukUla-pratikUla sAdhAraNamAna janmam pOlanRikkE ‘piRanthapin maRanthilEn’ enkiRa SrEshTha janmam AcAryan upadEsiththa thirumantram-adiyAka varukiRathu. – AzhvArs too praised the Thirumanthiram as the means for the highest goal. SwAmi Desikan first quotes from Periya Thirumozhi:

" நின் திருவெட்டெழுத்தும் கற்று “,
“nin thiruvettezhuththum kaRRu”.— Learning the eight letters of Your name. Let us study the verse in full: மற்றும் ஓர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன், உற்றதும் உன்னடியார்க்கடிமை, மற்றெல்லாம் பேசினும், நின்திருவெட்டெழுத்தும்
கற்று நான் கண்ணபுரத்துறையம்மானே !

maRRum Or deivam uLathenRu iruppArOdu uRRilEn, uRRathum unnadiyArkkadimai, maRRellAm pEsilum, nin thiru-vettezhutthum kaRRu nAn kaNNapuratthuRai-yammAnE.
—Periya Thirumozhi, 8-10-3 Here, we have to study the beautiful commentary given by SrI UttamUr SwAmi for this verse:- In his avathArikai (introductory remarks), SrI SwAmi says: The Lord questions the AzhvAr:“Oh Azhveer! You have just said that you will not think of any other god even for a moment. But, you may have some dealings with some people who worship other gods. How can you avoid such persons even for a moment?” In reply to this query from the Lord, the AzhvAr submits this pAsuram, as above. Meaning:
“Oh the Lord of Kannapuram! adiyEn will not move with those who think that there is a different dEvatA for worship. Since adiyEn has learnt

ThiruvashTAkshara mantra which You have taught me directly, and its various meanings, adiyEn remains dedicated to Your devotees.” The gist of the explanation given by SrI UttamUr Swami:
The AzhvAr submits: There may be many so-called dEvatAs. They are not, really. “एको दिव्यो एको नारायणः - divyO deva ekO nArAyaNah”, एको देवः सर्वभूतेषु गूढः ekO devah sarvabhUtEshu gooDhah” etc. establish You as the only God, known as SrIman nArAyaNa. You alone are to be worshipped. adiyEn does not join the devotees of Siva etc. This adiyEn learnt from the ThiruvashTAksharam which You Yourself instructed me directly, besides revealing it in BadarikASrama. Hence, You need not think that adiyEn may abandon Your devotees. From that mantra, what adiyEn learnt is, adiyEn is a servant of Your devotees. It is also a part of the service to You. This is the foremost of the various messages adiyEn learnt from this mantra. If You ask me what are the other messages, they include, that about myself, that about this world, that You are the means and that You are the goal to be attained. But the best of them all is being the servant of Your devotees. Here, the Lord intervenes and questions the AzhvAr: The Lord:“In the ashTAksharam, the praNavam and nArAyaNa contain many messages which do not exclude any jIvAtma. Is it not?” AzhvAr: “Oh Lord! Even if they convey many other meanings ( மற்றெல்லாம்
பேசினும் ), (maRellAm pEsilum), adiyEn is firm about this meaning alone.” The Lord:“By the ‘u-kAram’ in the praNava, you are prohibited from being the servant of any one else but Me. How can you say you are a servant of My devotees also?” AzhvAr: “Even though it negativates servitude to others, the service to BhAgavatAs is an exception, as it comes within the service rendered to You.”

The Lord:“Ok. But, take the word, nArAyaNa. ’nAra’ which is a part of it, means all jIvas who are part of My body. When that is the case, how can you exclude some from your service? How can you say, ' மற்றும் ஓர் தெய்வம்
உளதென்று இருப்பாரோடு உற்றிலேன் ?’, ‘maRRum Or deivam uLathenRu iruppArOdu uRRilEn’?” AzhvAr: “Even though the word ’nAra’ indicates all the jIvas, here that meaning will not apply, Lord!” The Lord:“How? Please explain.” AzhvAr:“That is a general meaning. But, when we pin-point ‘SEshatva’ which is the ultimate message, it certainly pertains only to You and those who are attached to You only. So, along with the Bhagavat kaimkaryam, exclusive kaimkaryam to Your devotees (BhAgavatAs) is the ultimate message that is intended in this word. For, they cannot be separated from You. Those who say there is another god besides You, are not with You mentally, though they may be with You physically. Hence, for me, who is exclusively sticking to the correct sense of the terms, ‘a’ in the praNava and ’nArAyaNa’, they as well as their so called dEvatas fall outside this exclusive zone.” Here, a conversation between Nanjeeyar and NampiLLai is worth mentioning. Nanjeeyar:“We are all claiming ourselves as servants solely of the Lord. If we tell Him that we will not stop at that; we are servants of Your devotees also, how will He take it?” NampiLLai: ' அல்லிக் கமலக் கண்ணனாகிறான் ‘, ‘allik kamalanAkiRAn’. That is, on hearing this, the Lord’s eyes blossom like the Lotus flower.” NampiLLai meant that the Lord will feel happy to hear that we are servants of His devotees too, because, that is the essence of this Thirumanthiram. SwAmi Desikan now quotes from Thirucchantha Viruttham, to establish the greatness of the Thirumantram:

' எட்டெழுத்தும் ஓதுவார்கள் ‘,
’ettezhuththum OthuvArkaL’ – Those who recite the ashTAkshara mantra… Let us consider the verse in full: எட்டுமெட்டுமெட்டுமாய் ஒரேழுமேழுமேழுமாய் எட்டுமூன்றுமொன்றுமாகி நின்ற ஆதிதேவனை எட்டினாயபேதமோடு இறைஞ்சிநின்ற அவன்பெயர் எட்டெழுத்தும் ஓதுவார்கள் வல்லர்வானமாளவே. ettumettumettumAi orEzhumEzhumEzhumAi ettumUnRum-onRumaki ninRa Adi dEvanai ettinAya bEthamOdu irainjininRa avanpeyar ettezhutthum OthuvArkaL vallar vAnamALavE.
— Thirucchantha Viruttham-77 Meaning: ' ஒரு எட்டும் எட்டும் எட்டுமாய் ‘,
‘oru ettum ettum ettumAi’ – as the 24 tattvas; ' ஒரு ஏழும் ஏழும் ஏழுமாய் ‘,
‘oru Ezhum Ezhum EzhumAi’ – as the 21 worlds; ' எட்டு மூன்றும் ஒன்றும் ‘,
’ettu mUnRum onRum’ –

as 8 tattvas, 3 tattvas and the single tattva; ' ஆகி நின்ற ‘,
‘Aki ninRa’ – thus manifesting; ' ஆதி தேவனை ‘,
‘Adi dEvanai’ - the primordial Lord; ' எட்டின் ஆய பேதமோடு ‘,
’ettin Aya bEthamOdu’ – having eight types of differences; ' இறைஞ்சி நின்ற ‘,
‘iRainchi ninRa’ –
standing and saluting; ' அவன் பெயர் ‘,
‘avan peyar’ – His name; ' எட்டு எழுத்தும் ’ ,
’ettu ezhutthum’ – the ThiruvashTAkshara mantra; ' ஓதுவார்கள் ‘,
‘OthuvArkaL’ –

those who do utter; ' வானமாள வல்லர் ‘,
‘vAnamALa vallar’ – are capable of ruling even the Paramapadam. Through this verse, Sri Thirumazhisai AzhvAr urges us to resort to the means of prapatti to attain SrI VaikuNTham. For that, mere reciting the ashTAksharam is helpful as the Lord of all the worlds will be pleased with our uttering this mantra. On the other hand, other means like bhakti-yOga are difficult to practice and moreover, one is not sure if he will attain the Lord’s abode at end of this life itself. However, a question is raised: If one adopts prapatti, is devotion is not necessary? The AzhvAr, by way of answering this query, gives the next verse from which SwAmi Desikan gives the next quote: ' எட்டெழுத்தும் வாரமாக ஓதுவார்கள் ‘, ’ettezhuththum vAramAka OthuvArkaL’— Those who keep on uttering the ashTAkshara mantra. Let us study the verse in full: சோர்விலாத காதலால் தொடக்கறா மனத்தராய் நீரராவணைக்கிடந்த நின்மலன் நலங்கழல் ஆர்வமோடு இறைஞ்சிநின்று அவன்பெயரெட்டெழுத்தும் வாரமாக ஓதுவார்கள் வல்லர் வானமாளவே.
cOrvilAtha kAthalAl thodakkaRA manaththarAi neer-arAvaNaik kidantha ninmalan nalangkazhal ArvamOdu iraincininRu avan peyar-ettezhuththum vAramAka OthuvArkaL vallar vAnamALavE.
—Thirucchantha Viruttham-78

The significant message given by this verse is: By reciting the ashTAkshara mantra, one can attain the Paramapadam, said the AzhvAr in the previous verse. In reply to a question as to what is the form of the Lord that should be meditated upon while reciting this mantra, the AzhvAr gives a clue here. While meditating on the Lord as He is in the Milky Ocean and with extreme love for Him, if one recites the ashTAkshara, he will be the fit person to rule the Paramapadam. Here, the emphasis is on the Lord in the Milky Ocean for the meditation and the deep feeling of bhakti. Even in the bhakti- yOga, one has to have the feeling of love. But, mere love for the Lord does not help with out our mind continuously resting the Lord’s form. The recitation of the ashTAkashara mantra will make this effort an easy one. If one follows the instruction of the AzhvAr, he is sure to attain the Paramapadam where he will be crowned with the Lord’s feet to rule the Empire of Kainkaryam. SrI PeriyavAcchAn PiLLai quotes a SlOka from the scripture that will be the standing guidance for the mumukshu (the aspirant):

“SrI VaikuNThanAthan!” आसीना वा शयाना वा तिष्ठन्तो यत्र कुत्र वा।
नमो नारायणायेति मन्त्रैकशरणा वयम्॥

AseenA vA SayAnA vA tishThantO yatra kutra vA | namO nArAyaNAyEti mantraikaSaraNA vayam ||
–nAradeeyam (Whether sitting, or lying on the bed, or standing any where, we are ever sticking to the recitation of the mantra, “namO nArAyaNAya”.) SwAmi Desikan says: “என்று இம்மூல மந்த்ரத்தையே பரம-புருஷார்த்த-மூலமாக அருளிச்செய்தார்கள் , “enRu immoola mantraththaiyE param-purushArththa-mUlamaka aruLic
ceithArkaL."– AzhvArs have stressed this mantra alone as the means for attaining the highest goal. SwAmi Desikan has just shown how the AzhvArs hold the esteemed Thirumantra, with sample statements from their verses. He now assures us that, it also makes our birth an excellent one: அநுகூல ப்ரதிகூல साधारण மான ஜந்மம் போலன்றிக்கே ,” பிறந்தபின் மறந்திலேன் " என்கிற श्रेष्ठ ஜந்மம் ஆசார்யன் உபதேசித்த திருமந்த்ரமடியாக வருகிறது. , anukUla-pratikUla sAdhAraNamAna janmam polanRikkE ‘piRanthapin maRanthilEn’ enkiRa SrEshTha janmam AcAryan upadEsiththa thirumantramadiyAka varukiRathu. — At present our life is full of miseries interspersed with some favourable moments. Swami Desikan assures us it will be no more like this: " அநுகூல ப்ரதிகூல साधारण மான ஜந்மம் போலன்றிக்கே “, “anukUla-pratikUla sAdhAraNamAna janmam PolanRikkE”—

How is it possible? We have heard from the scriptures that so long as we continue in this whirlpool of the prakruti, we can not escape the misery and the cycle of births and re-births. In a way it also lies in our hands to get out of this situation, says Swami Desikan: “श्रेष्ठ ஜந்மம் ஆசார்யன் உபதேசித்த திருமந்த்ரமடியாக வருகிறது “, “SrEshTha janmam AcAryan upadEsiththa thirumantramadiyAka varukiRathu” A better life comes through the Thirumantra which is also known as the ashTAksharam. This mantra is taught to us by the compassionate AcAryAs.

“Compassionate AcAryA!” - HH prakrutam SrImad Azhagiya Singar
(Thanks: SrI Diwakar Kannan)

Our part of action is only to approach them and place ourselves under their care. After learning this gem of mantras, we have to continuously utter in the way as advised by SrI Thirumazhisai AzhvAr in his verse which we considered just before. One may think whether there is any instance in the past to assure us. The same AzhvAr comes to assure us through this verse in his Thirucchantha Viruttham, says SwAmi Desikan through a quote: " பிறந்தபின் மறந்திலேன் “, “piRanthapin maRanthilEn” – I have not forgotten it after my birth. Let us consider the significance through the study of this verse in full: நின்றது எந்தை ஊரகத்து இருந்தது எந்தை பாடகத்து அன்று வெஃகணைக்கிடந்தது என்னிலாத முன்னெலாம் அன்று நான் பிறந்திலேன் பிறந்தபின் மறந்திலேன் நின்றதும் இருந்ததும் கிடந்ததும் என் நெஞ்சுளே. ninRathu enthai oorakatthu irunthathu enthai pAdakatthu anRu vehkaNaik kidanthathu ennilAtha munnelAm anRu nAn piRanthilEn piRanthapin maRanthilEn ninRathum irunthathum kidanthathum en nenjuLE.
— Thirucchantha Viruttham-64 The AzhvAr beautifully narrates the manner in which the Lord entered into him and stayed put in his mind; and from that moment onwards, the AzhvAr says, he started truly living and there is no end to it. Let us go through the steps the Lord took to capture the AzhvAr:

The Lord first failed in His attempts to catch hold of a place in the AzhvAr’s mind. Even though really He is present everywhere including the AzhvAr’s mind and body, yet it was known only to Him and the AzhvAr had no idea. So, the Lord works out a scheme to get the AzhvAr’s attention. First, He took a position in a place called, Oorakam, where He was standing waiting for the AzhvAr. Though the AzhvAr came there and saw Him, he went away without paying any particular deep attention. But, he used to remember this at times. Next, the Lord felt inconvenient in continuously standing as though pain in the legs. So, He decided to sit and wait for the AzhvAr. As the AzhvAr used to roam about, the Lord chose another place called, Paadakam, where He sat down and looked for the AzhvAr. His expectation proved correct when the AzhvAr went there. This time when the AzhvAr saw the Lord in the sitting pose, he didn’t pay much attention. However, he could find some resemblance to the face he saw in Ooragam. This made some impression in the AzhvAr’s mind. But, he didn’t give any importance and so went away. Thus the Lord’s wait in the sitting pose was not fully successful and He felt tired of sitting continuously for a long time. So, He decided to take some rest by lying down. The Lord chose the place called, VehkA, for resting on a bed and he continued to look for the arrival of the AzhvAr there. One day (AzhvAr says ’that day’), the AzhvAr came there and saw the Lord in the reclining posture. As he saw the same face here also, the AzhvAr started thinking about the similarity and came to the conclusion that the same person, who was standing in Ooragam and sitting in Paadagam, is now lying on a bed here in VehkA. This remembrance made a strong impression in the mind of the AzhvAr. He came to the discovery that the Lord has stabilized Himself in his mind and

this remembrance started like a small stream and slowly took a shape of a big river. The AzhvAr too started enjoying the Lord within his mind. That was the starting point for the AzhvAr and soon he realized the true nature of his Atma, which is an indwelling place for the Lord. There also the Lord was taking different postures, like standing, sitting and lying as the Lord did in the three places where the AzhvAr had seen Him. That became a permanent feature and the AzhvAr could not forget Him even for a moment, because of the compassion of the Lord. The AzhvAr links the first realization of the Lord’s presence in his mind to his real birth. Before that he was like an acEtana (a material object without consciousness). Now, when he continues to keep his mind on the beautiful figure of the Lord, he could not come out of that thought. That is, he is in deep meditation. Here, the AzhvAr’s state of mind is similar to the one of Sri NammAzhvAr, as he states in these words: அப்பனை என்று மறப்பன்? என்னாகியே தப்புதலின்றித் தனைக்கவி தான் சொல்லி appanai enRu maRappan? ennAkiyE thapputhalinRith thanaik kavi than colli –Thiruvaimozhi, 7-9-4 (Will I ever forget Him? He became me to get verses sung about Himself without any mistakes?) Only then, the AzhvAr felt that he is really born as his dharmabhUta j~nAna (attributive knowledge) expanded. This birth is the best one and thereafter there is no memory loss. Till the time he did not have the knowledge about the Lord’s presence in him, he had not been born. In spite of taking several births earlier, he remained

ignorant and so he was not really living. The same point is conveyed by the Scripture: असन्नेव स भवति। असद् ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद। सन्तमेनं ततो विदुः॥ asannEva sa bhavati | asad brhamEti vEd cEt | asti brahmEti cEdvEda | santamEnam tatO vidhuh || — taittIriyopanishad, Anandavalli-6 (If one knows that Brahman is not, he himself becomes non-existent. If any one knows that Brahman does exist, then they think that he is existing on account of that.) The Lord has spoken about it in the Gita: सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्झानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्॥ sarvasya cAham hrudi sannivishTO
mattah smrutir-j~nAnam-apOhanam ca | vEdaiSca sarvairahamEva vEdyO
vEdAnta-krud-vEdavidEva cAham || —Bhagavadgita, 15-15 (I am well established in the hearts of all. From Me come memory, knowledge and their loss also. I alone am to be known from all the Vedas. I bring into being the results of the rituals of the Vedas, and I alone am the knower of the VEdas.) As stated by the Lord, it is only due to His grace the jIva gets the knowledge and not by his efforts. Hence, there is no chance of forgetting that knowledge. When the interest in the Lord appears in one’s mind, he gets his existence and when it does not, he is non-existent.

‘He is known through Vedas!”

நின்றதும் இருந்ததும் கிடந்ததும் என் நெஞ்சுளே. ninRathum irunthathum kidanthathum en nenjuLE — He stood, sat and lying in my heart. By this expression, therefore, the AzhvAr conveys that as a deep love for Him develops in one’s mind, the Lord establishes Himself in his heart and takes the postures He took in those kshEtras, namely, Ooragam, PAdakam and VehkhA and makes my birth as the best. This is the gift of our AcAryas who imparted the ashTAkashara mantra to us, says SwAmi Desikan.

THE ARRANGEMENT OF SYLLABLES IN THE THIRUMANTRA SwAmi Desikan described the greatness of the Thirumantram as spoken by the scriptures and AzhvArs. He also stressed that the mantra has to be learnt from an AcArya. Now, he takes up the mantra to explain its various aspects: " இதில் पद ங்களை ஓர் அக்ஷரமென்றும், இரண்டு அக்ஷரமென்றும், ஐந்து அக்ஷரங்களென்றும் श्रुति கள் வகுத்தன. “, “ithil padangkaLai Or aksharamenRum, iraNdu aksharamenRum, ainthu aksharangkaLenRum SrutikaL vakutthana.”
" இதில் “, “ithil”–
In this, i.e., the Thirumantra. “पद ங்களை “, “padangkaLai” – The words in the mantra. This mantra contains three words. They are described as: " ஓர் அக்ஷரமென்றும் “, “Or aksharamenRum”– A word consists of only one syllable. " இரண்டு அக்ஷரமென்றும் “, “iraNdu aksharamenRum”– another word contains two syllables.

" ஐந்து அக்ஷரங்களென்றும் “, “ainthu aksharangkaLenRum”– The third has five syllables. SwAmi Desikan says, this division of the mantra is known from the scriptures: “श्रुति கள் வகுத்தன. “,
“SrutikaL vakutthana."– The Vedas have categorized the eight letters. Explanation:
The Thirumantra contains three words. The first one is a single-letter word, that is, praNavam. The middle word, namah, consists of two syllables. The last word has five letters – nArAyaNaya. This formula is stated by the Upanishad itself. SwAmi Desikan continues further: இது, " நாடு நகரமும் நன்கறிய நமோ நாராயணாய " என்றும் , " நல் வகையால் நமோ நாராயணா " என்றும் சொல்லுகிறபடியே ப்ரணவ-ரஹிதமான போதும் அஷ்டாக்ஷரமாம்படி, “तत्रोत्तरायणस्यादिः” என்கிற நாரதீய வசநத்தாலே ஸித்தம்.
ithu, ’nAdu nakaramum nankaRiya namO nArAyaNAya’ enRum, ’nal vakaiyAl namO nArAyaNA’ enRum collukiRapadiyE, praNava-rahithamAna pOthum ashTAkshara-mAmpadi ’tatrOttarAyaNasyAdih’ enkiRa nAradeeya vacanatthAlE siddham. SwAmi Desikan says that even after dropping the praNava, the mantra remains consisting of eight syllables. He supports this statement with two quotes from the verses of SrI PeriyAzhvAr and from a SlOka uttered by Sage nArada. Let us first consider the Tamil verses:

The first quote is from the PeriyAzhvAr Thirumozhi, (1-1-4): ஏடுநிலத்தில் இடுவதன் முன்னம்வந்து எங்கள் குழாம்புகுந்து கூடுமனமுடையீர்கள் வரம்பொழி வந்து ஒல்லைக் கூடுமினோ நாடும் நகரமும் நன்கறிய நமோ நாராயணாயவென்று பாடுமனமுடைப்பத்தருள்ளீர் வந்து பல்லாண்டு கூறுமினே. Edu nilatthil iduvathan munnamvanthu engaL kuzhAm pukunthu kUdumanamudaiyeerkaL varampozhi vanthu ollaik kooDuminO nAdum nakaramum nakaRiya namO nArAyaNAyavenRu pAdumanmudaip pattharuLLeer vanthu pallANdu kooRuminE. SrI PeriyAzhvAr calls upon persons who desire to join the group of Sri VaishNavites to immediately join them before they lay down their bodies, and sing ’namO nArAyANAya’ in such a manner as it is heard well by the ignorant people of the country-side and the scholarly people of the cities. Here, a section of VaishNavites interpret that the AzhvAr gives this call to those who are after ‘kaivalya’ (enjoying one’s own self), as if they attain kaivalya mOksham, they will not be able to attain mOksham. But, SwAmi Desikan’s view is that even kaivalya is impermanent just as worldly pleasures. Those who attain kaivalya can attain mOksham after experiencing kailvaya for some time. The other quote mentioned by SwAmi Desikan is " நல் வகையால் நமோ நாராயாணா “, “nal vakaiyAl namO nArAyaNa”– uttering the ashTAkshara in the best manner. Let us study the verse in full: அல்வழக்கொன்றுமில்லா அணிகோட்டியோர்கோன் அபிமானதுங்கன் செல்வனைப் போலத் திருமாலே நானுமுனக்குப் பழவடியேன்

ThirukOshTiyUr SrI SowmiyanArAyaNa PerumAl
(Thanks: www.pbase.com)

நல்வகையால் நமோ நாராயணாவென்று நாமம் பலபரவி பல்வகையாலும் பவித்திரனே உன்னைப் பல்லாண்டு கூறுவனே. alvazhakkonRumillA aNikOttiyOr kOn abhimAna thungkan celvanaip pOlath thirumAlE nAnumunakkup pazhavadiyEn nalvakaiyAl namO nArAyaNAvenRu nAmam palaparavi palvakaiyAlum pavitthiranE unnaip pallANDu kooRuvanE.
— PeriyAzhvAr Thirumozhi, 1-1-11 (Oh Consort of SrI! Who is the most auspicious! I am also Your servant of long standing, just like Selva Nambi, the Chief of ThirukOshtiyUr. I will pay homage to You uttering Your many names and the ashTAkshara in various ways.) SwAmi Desikan has mentioned these two quotes which carry the Thirumantra without the praNava. This is also considered as ashTAkshara, having eight syllables even without the praNava. In support of this view, he gives a quote:“तत्रोत्तरायणस्यादिः”,“tatrOttarAyaNasyAdih”– This is from nAradeeyam. Let us consider the SlOka in full: तत्रोत्तरायणस्यादिः बिन्दुमान् विष्णुरन्ततः।
बीजमष्टाक्षरस्य स्यात् तेनाष्टाक्षरता भवेत्॥
tatrOttarAyaNasyAdih bindumAn vishNurantatah | beejam-ashTAksharasya syAt tEna ashTAksharatA bhavEt || —nAradeeya Kalpam, 1-57 (The syllable ‘a’ in the latter part of the word nArAyaNa (i.e.) ‘ayana’ denotes

VishNu. If the nasal sound of the vowel ’m’ (anusvara) at the end of the word ‘ayana’ be added to it, it becomes ‘am’ and this ‘a’ with the ’m’ becomes the germ (beeja) of mUlamantra. By this addition, the mantra comes to consist of eight letters.) SwAmi Desikan’s intention to mention this is to assure that even without the praNava, this mantra still remains ashTAkshara – eight lettered; as those who are not eligible to utter the praNava, can utter the Thirumantra this way and it will still remain an eight-lettered mantra. He gets the support for this from Sage nArada’s SlOka to show how the mantra remains ashTAkshara (eight- lettered) even without the praNava. SwAmi Desikan, after showing how the Thirumantram remains ashTAkshara (eight-lettered) even without the praNava, now conveys that all will be eligible to utter the mantra by certain modification: இது “नमो नारायणेत्युक्त्वा श्वपाकः पुनरागमत्”, " நாமம் சொல்லில் நமோ
நாராயணமே " இத்யாதிகளிற்படியே ப்ரணவ- चतुर्थि களை யொழிந்தால் ஸர்வ अधिकार மாம். ,

ithu ’namO nArAyaNEtyuktvA SvapAkah punarAgamat’, ’nAmam collil namO narAyaNamE’ ithyAthikaLiRpadiyE praNava-caturthi-kaLai ozhinthAl sarva adhikAramAm. SwAmi Desikan quotes scriptural authorities to establish that if the first word of the Thirumantra and the suffix to the third word are dropped, the people of all the castes can recite the mantra. The first authority is from SrI VarAha PurANa: ततः प्रभाते विमले विनिवृत्ते च जागरे।
नमो नारायणेत्युक्त्वा श्वपाकः पुनरागमत्॥

tatah prabhAtE vimalE vinivuttE ca jAgarE | namO nArAyaNEtyuktvA SvapAkah punarAgamat || — Varaha PurANa, 135-53 (The man born in the caste of those who eat dog’s flesh woke up as soon as the day dawned, finished his observance which consisted in singing the praise of BhagavAn and returned after uttering the mantra, ’namO nArAyaNa’.) The next quote is from a verse of SrI Thirumangai AzhvAr: நாமம் சொல்லில் நமோ நாராயணமே, nAmam collil namO nArAyaNamE — (Periya Thirumozhi, 6-10-1) If one is to utter the name of Bhagavan, one should say ’namO nArAyaNa’. The same expression occurs in four verses in a series, from 6-10-1 to 6-10-4 This is the advice of the AzhvAr to all. He says, one gets the knowledge about the auspicious qualities of the Lord through the ashTAkshara mantra. The ’nAra’ in the Lord’s name reveals all the qualities of the Lord. SwAmi Desikan adds ‘ithyAdikaLiRpadiyE’ to this quote in view of similar expressions by other AzhvArs also. For instance, Sri PeriyAzhvAr says: வாயினால் நமோ நாரணாவென்று மத்தகத்திடைக் கைகளைக் கூப்பி,
vAyinal namO nAraNAvenRu matthakatthidaik kaikaLaik kooppi — PeriyAzhvAr Thirumozhi, 4-5-2. Let us see the verse in full: சீயினால் செறிந்தேறிய புண்மேல்
செற்றலேறிக் குழம்பிருந்து எங்கும் ஈயினால் அரிப்புண்டு மயங்கி

எல்லைவாய்ச்சென்று சோ்வதன் முன்னம்

வாயினால் நமோ நாரணாவென்று
மத்தகத்திடைக் கைகளைக் கூப்பி போயினால் பின்னை இத்திசைக்குஎன்றும்
பிணைக் கொடுக்கிலும் போகவொட்டாரே. ceeyinAl cherinthERiya puNmEl
cheRRalERik kuzhampirunthu engum eeyinAl arippuNDu mayangi
ellaivAic cenRu cErvathan munnam vAyinAl namO nAraNAvenRu
maththakaththiDaik kaikaLaik kooppi pOyinAl pinnai iththisaikku enRum
piNai koDukkilum pOkavoTTArE.
—PeriyAzhvAr Thirumozhi, 4-5-2 (Before the body falls ill with disease and deteriorates being the target of insects, if one goes to SrI VaikuNTham uttering by his mouth the mantra ’namO nAraNa’, keeping his folded hands on his head, He will not let him come back to the world of samsAra, even if he furnishes security for returning to VaikuNTham.) அயல்நின்ற வல்வினையை அஞ்சினேன் அஞ்சி உயநின் திருவடியே சோ்வான் - நயம்நின்ற நன்மாலைகொண்டு நமோ நாரணாவென்னும்
சொல்மாலை கற்றேன் தொழுது.

ayal ninRa valvinaiyai ancinEn anci uya-nin thiruvadiyE cErvAn - nayam ninRa nanmAlaikoNdu namO nAraNA-vennum
colmAlai kaTREn thozhuthu. – Muthal ThiruvanthAthi-57 (I shiver in fear due to the worst sins standing close to me; so, I held fast unto Your Feet in absolute surrender. Through this work, a good garland, I worshipped You and practiced the mantra, ’namO naraNA’, the garland of words.) நா வாயிலுண்டே நமோ நாரணாவென்று ஓவாதுரைக்கும் உரையுண்டே - மூவாத மாக்கதிக்கண் செல்லும் வகையுண்டே என்னொருவர் தீக்கதிக்கண் செல்லுந் திறம்? nA vAyiluNdE namO nAraNA venRu OvAthuraikkum uraiyuNDE - mUvAtha mAkkathikkaN cellum vakaiyuNde ennoruvar theekkaN cellum thiRam? –Muthal ThiruvanthAthi- 95 (There is a tongue in the mouth and there is the mantra, ’namO nAraNa’ to utter. And there is the means for attaining the highest abode. Then why does one go on the evil path?) As these AzhvArs have mentioned the Thirumantra without the praNava and the suffix ‘Aya’ after ’nArAyaNa’, the effect is the same as uttering the mantra with all the syllables. SwAmi Desikan reveals this secret for the benefit of all so that they can recite this mantra with the aim kept on Sri VaikuNTham.

“namo nArAyaNAya” - Thiru Anbil SrI SundararAja PerumAl

After revealing the arrangement of syllables in the Thirumanthiram, SwAmi Desikan now starts giving the details in every word of the mantra starting with the praNavam: இதில் प्रथमपद த்தை ' மூலமாகிய ஒற்றையெழுத்தை ’ என்று பெரியாழ்வார் அருளிச் செய்தார். ‘आद्यं तु त्र्यक्षरं ब्रह्म’, ' மூன்றெழுத்ததனை ’ இத்யாதிகளிற்படியே अनन्तशाख ங்களான வேதங்களுக்கும் இம்மந்த்ரம் தனக்கும் மூலமாகிய இதை யறிந்தவனை वेदवि த் என்னும்படி ஸர்வ-ஸார-ஸங்க்ரஹமாயிருக்கும். ஏக पद மான இதில் அக்ஷர- त्रय ம் निर्वचन-बल த்தாலே தனித்தனியே पद மாய்
மூன்றும் கூட ஒரு வாக்கியமாகிறது. இந்-ந்யாயம் நமஸ்ஸிலும் வரும்.

ithil prathama padaththai, ‘mUlamAkiya oRRaiyezhuththai’ enRu periyAzhvAr aruLic ceythAr. ‘Adyam tu trayaksharam brahma’, ‘mUnRezhuththathanai’ ithyAdikaLiRpadiyE, anantaSAkhangkaLAna vEdangaLukkum im-mantram thanakkum mUlamAkiya ithai aRinthavanai vEda-vit ennumpadi sarva-sAra- sangrahamAyirukkum. Eka padamAna ithil akshara-trayam nirvacana-balaththAlE thaniththaniyE padamAi mUnRum kUda oru vAkkiyamAkiRathu. in-nyAyam namas-silum varum. The message conveyed by SwAmi Deikan through this is: By reciting the first word of this mantra, praNava, alone, if one surrenders at the feet of the Lord, he will attain SrI VaikuNTham where he can enjoy the bliss. This is shown by Sri PeriyAzhvAr. Vedas consist of countless branches, known as ‘SakhAs’. PraNavam is the very root of all of them. The same is at the beginning of the Thirumanthiram too. It contains within itself the essence of all the Vedas. A person who is well versed in this praNava along with its significance is called as a Vedic Scholar. Now, we shall study this passage of SwAmi Desikan in detail:

" இதில் प्रथमपद த்தை “, “ithil prathama padaththai”– In this Thirumanthiram, the first word. By this, he means the praNava. It is also called ‘mUlam’ – the root or the root or the cause. It consists of one syllable. For this, SwAmi Desikan finds support from a verse of SrI PeriyAzhvAr: ' மூலமாகிய ஒற்றையெழுத்தை ’ என்று பெரியாழ்வார் அருளிச் செய்தார். ’ ‘mUlamAkiya oRRaiyezhuththai’ enRu periyAzhvAr aruLic ceythAr.’ Let us consider the verse in full: மேலெழுந்ததோர் வாயுக்கிளர்ந்து மேல்மிடற்றினை உள்ளெழ வாங்கி காலுங்கையும் விதிர்விதிர்த்தேறிக் கண்ணுறக்கமாவதன் முன்னம் மூலமாகிய ஒற்றையெழுத்தை ?ூமூன்றுமாத்திரை உள்ளெழவாங்கி வேலைவண்ணனை மேவுதிராகில் விண்ணகத்தினில் மேவலுமாமே. mElezhunthathOr vAyukkiLarnthu mElmidaRRinai uLLezhavAngi kAlumkaiyum vithirvithirththERik kaNNuRakkamAvathan munnam moolamAkiya oRRaiyezhutthai mUnRu-mAhthirai uLLezhavAngi vElaivaNNanai mEvuthirAkil viNNakatthinil mEvalumAmE.
– PeriyAzhvAr Thirumozhi, 4-5-4 In this verse, SrI PeriyAzhvAr assures that it is not that the ashTAkshara mantra alone is required; the very first word, the praNavam, itself is a mantra.
If it is uttered as a one syllabic foot or two syllabic feet, one can attain the fruits in this world and in the higher world within this prakruti maNDalam respectively. Uttering the same as a three syllabic measure, if one surrenders

to the Lord, he can attain Para vAsudEva in the Paramapadam, as stated in the PrasnOpanishad: स यद् ऐक मात्रं अभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्यां अभिसंपद्यते। sa yad Eka mAtram abhidhyAyeeta sa tEnaiva
samvEditastUrNamEva jagatyAm abhisampadyatE | –5-3 (If he meditates on the praNava as consisting of one measure, he will attain celebrity status in this world.) अथ यदि द्विमात्रेण मनसि संपद्यते सोऽन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम् ।
atha yadi dvimAtrENa manasi sampadyatE sa
antariksham yajurbirunneeyatE sOmalOkam | –(5-4) (But, he who meditates upon Brahman through OmkAra of two measures, will be lifted up to the SOmalOka by the Yajur mantras.) After enjoying glory in the world of Soma, he returns to the earth once again. यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये संपन्नः
यथा पादोदरस्त्वचा विनर्मिुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स
सामाभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते। yah punarEtam trimAtrENa Om itiyE tEna Eva aksharENa param
purushamabhidhyAyeeta sa tEjasi sUryE sampannah
yathA pAdOdarastvacA vinirmucyata Evam ha vai sa pApmanA

“The Supreme Self!” NamperumAl in Garuda vAhanam - SrIrangam

vinirmuktah sa sAmAbhirunneeyatE brahmalOkam sa EtasmAjjeevaghanAt
parAtparam puriSayam purushameekshatE | –5-5 (He, who meditates upon the Supreme Self with this very syllable “Om” as characterized by three measures, becomes united with the Sun, consisting as the orb of light. As a snake becomes freed from its slough, in the same way, he being freed from sins, will be lifted up to VaikuNTha, the abode of Brahman by the sAman mantras. He beholds the Supreme Self VAsudEva, Who is higher than the pure jIvAtma that is higher than the embodied self and Who (VAsudEva) is reposing in all entities as the inner controller.) The same is being said by SrI PeriyAzhvAr in this verse. He says:“Before the breath rises up pushing down the throat and making the legs and the hands shiver and the eyes close down finally, if you utter the single-word, praNava, up to three measures meditating on the Para Brahman, you will attain Him in the VaikuNTha.” Thus, SwAmi Desikan is describing the great value of the single word, that is, praNava, quoting a verse of SrI PeriyAzhvAr.
We just saw the explanation given by PrasnOpanishad about the effects of uttering the praNava from one mAtra to three mAtras for getting different benefits. The quote from the PeriyAzhvAr Thirumozhi given by SwAmi Desikan also revealed the fact that uttering the praNava in three mAtras and meditating on the Lord, one will attain SrI VaikuNTha to enjoy the bliss of being with the Lord. SwAmi Desikan has dealt with the potency of praNava in detail in his magnum opus, SrImad rahasyatrayasAra. We shall now take note of few points made by him there. Besides the mAtras mentioned in the Upanishad quoted earlier, SwAmi Desikan mentions one more – three and a half mAtras for uttering the praNava and says

it refers to the Lord as in His causal state. In this state, the Lord is referred to as Para Brahman known as Para VAsudEva. A mAtra is the unit of time taken in crackling once of the thumb and the middle finger, which is almost like a second. When the PraNava becomes an independent mantra by itself, it is such an effective mantra to yield different benefits for different mAtras. The glory and greatness of praNava are well-known from scriptural passages. Continuing with Sri sArasAram, SwAmi Desikan now quotes from the Manusmriti: “आद्यं तु त्र्यक्षरं ब्रह्म”, “Adyam tu trayaksharam brahma”. We shall see the SlOka in full: आद्यं तु त्र्यक्षरं ब्रह्म त्रयी यत्र प्रतिष्ठिताः।
स गुह्योऽन्यस्त्रिवृद्वेदो यस्तं वेद स वेदवित्॥ Adyam tu tryaksharam brahma trayee yatra pratishThitA: | sa guhyOnyastrivrdvEdO yastam vEda sa vEdavit || —(Manusmruti, 11-265) (The three-syllable praNava is at the beginning of all the Vedas. It contains the essence of the three Vedas, namely, Rg, Yajus and sAma each represented by each of the three syllables. The praNava itself is a Veda with three letters and is different from the other Vedas. One who knows the praNava alone is called a Veda-vit – one who has mastered all the Vedas.)

SwAmi Desikan now refers to another passage from the PeriyAzhvAr Thirumozhi: " மூன்றெழுத்ததனை “, “mUnRezhuththanai”– Here is the verse in full: மூன்றெழுத்ததனை மூன்றெழுத்ததனால்
மூன்றெழுத்தாக்கி மூன்றெழுத்தை ஏன்றுகொண்டிருப்பார்க்கு இரக்கம்நன்குடைய எம்புருடோத்தமனிருக்கை மூன்றடிநிமிர்ந்து மூன்றினில் தோன்றி மூன்றினில் மூன்றுருவானான் கான்தடம் பொழில்சூழ் கங்கையின்கரைமேல் கண்டமென்னும் கடிநகரே.
mUnRezhuththathanai mUnRezhuththathanAl mUnRezhuththAkki mUnRezhuththai EnRukoNdiruppArkku irakkam nankudaiya empurudOththamnirukkai mUnRadi nimirnthu mUnRinil thOnRi mUnRinil mUnRuruvAnAn kAnthadam pozhil sUzh gankaiyin karaimEl kandamenum kadinagarE.
—PeriyAzhvAr thirumozhi, 4-7-10

Our Lord, PurushOttama, has deep compassion towards men who have learnt the three-lettered praNava, with the help of three auxiliary scriptures (nigama, nirukta and vyAkaraNa), the three powerful meanings. He dwells in the ThirukkaNdam city on the banks of the Ganges. The Lord took three steps in His incarnation as Trivikrama for three purposes (to measure the Universe, to appear as UpEndra and to be with MahAbali in the nether world); and glowed in three worlds. Here, nigama refers to the vedAs and the Vedic texts. nirukta is an auxiliary work which contains glossarial explanation of obscure words, especially those occurring in the Vedas. VyAkaraNa is yet another auxiliary work to provide grammatical analysis of Vedic words. Such is the greatness of the praNava which is the original source of all the Vedas, says SwAmi Desikan: " இத்யாதிகளிற்படியே अनन्तशाख ங்களான வேதங்களுக்கும் இம்மந்த்ரம் த னக்கும் மூலமாகிய இதை யறிந்தவனை वेदवि த் என்னும்படி ஸர்வ-ஸார- ஸங்க்ரஹமாயிருக்கும். “,
“ithyAdikaLiRpadiyE, anantaSAkhangkaLAna vEdangaLukkum im-mantram thanakkum mUlamAkiya ithai aRinthavanai vEda-vit ennumpadi sarva-sAra- sangrahamAyirukkum."– The praNava is the source of not only all the branches (SAkhas) of Vedas, but also the Thirumantram. Hence, one who knows the praNava is called Vedavit, that is, knower of the essence of all the Vedas. The praNava is epitome of the essence of all scriptures:
" ஸர்வ-ஸார-ஸங்க்ரஹமாயிருக்கும். “, “sarva-sAra-sangrahamAyirukkum.” SwAmi Desikan further says:

" ஏக पद மான இதில் அக்ஷர- त्रय ம் निर्वचन-बल த்தாலே தனித்தனியே पद மாய்
மூன்றும் கூட ஒரு வாக்கியமாகிறது. இந்-ந்யாயம் நமஸ்ஸிலும் வரும். “, “Eka padamAna ithil akshara-trayam nirvacana-balatthAlE thanith-thaniyE padamAi mUnRum kUda oru vAkkiyamAkiRathu. in-nyAyam namas-silum varum.” The praNava is one word. But, it contains three syllables, ‘a’, ‘u’, ’m’. If we go by the scripture, called ‘akshara nigaNDu’, each of these three syllables becomes a word each. If we analyze the meanings of these letters, each letter appears to be a full sentence. Hence, the praNava contains three sentences within itself. The same definition is applicable to ’namah’, the next word in the Thirumantram. ’namah’, which has two syllables, is an independent sentence consisting of two words, ’na’ and ‘mah’. Thus, SwAmi Desikan has revealed to us the glory of the praNava, the first word of the Thirumanthiram.

“He supports All!” - SrI Malayappa Swamy _(Thanks: SrI Ramakrishna Deekshitulu)

THE SIGNIFICANCE OF THE ‘a’ IN PRANAVA
SwAmi Desikan has so far brought out the greatness of the praNava which is the first word in the Thirumanthiram. Quoting from scriptures and the works of AzhvArs, he showed that the praNava, by being the core of the essence of all the Vedic scriptures, is on its own a powerful mantra. As an independent mantra, the praNava’s three syllables form a word each making the praNava a sentence. While trying to understand the significance of the praNava, one should keep in mind that this is basically a sound-effect and merely a combination of letters, namely, ‘a’, ‘u’ and ’m’. It is commonly seen in books, it is represented differently either by ‘Ohm’, Om’ and ‘aum’ etc. The praNava cannot be pronounced just by reading the written word. For, it has a unique sound that can be learnt only directly from a qualified Guru. As we have seen that the praNava can be uttered in durations of a second, two, three and finally three and a half seconds, with each utterance having its own effect. The manner in which it has to be uttered has to be practiced under the guidance of the Guru. Keeping this in mind we may proceed further. SwAmi Desikan now takes up the first syllable for explanation: " இவற்றில், प्रथम अक्षर ம் रूढि யாலே, விஷ்ணு வாசகமென்னுமிடம் श्रुति-स्मृति- निघण्टु க்களாலும் प्रयोग ங்களாலும் सिद्ध ம். இது शब्द-अर्थ-स्वभाव ங்களாலே
सर्वसंग्राहक ம். " “ivaRRil, prathama aksharam rooDhiyAlE, vishNu vAcakamennumidam Sruti- smruti-nighaNTu-kkaLalum prayOgangkaLAlum siddham. ithu, Sabda-artha- svabhAvangkaLAlE sarva-sangrAhakam.” SwAmi Desikan points out that the first syllable, openly and through analysis,

possesses all the messages in a compressed manner. We shall study this in detail: " இவற்றில் “, “ivaRRil”– Among these, namely, the three syllables. We have already seen that the praNava comprises three syllables, namely, ‘a’, ‘u’ and ’m’. “प्रथम अक्षर ம் रूढि யாலே “, “prathama aksharam rooDhiyAlE”– The first syllable has a primitive meaning. That is, it is a name by convention. It has been a traditionally accepted name. Kaavya prakAsa, a work on poetry and rhetoric by Mammata Bhatta of Kashmir, in its second Chapter, explains this word ‘rooDhi’: “समुदायशख्निः रूढिः”, “samudAya Saktih rooDhih” – collective denotation is ‘rooDhih’. In Tamil, it is called ' இடுகுறிப்பெயர் ‘, ‘idu-kuRippeyar’ – a fixed name, which can not denote any other object. Its opposite is derivative name – a name christened due to a cause. Hence, SwAmi Desikan stresses that the first syllable of the praNava is a denotative name. Whose name is it? This question is being answered next: " விஷ்ணு வாசகமென்னுமிடம் “, “vishNu vAcakamennumidam”–

That syllable (‘a’) denotes VishNu. That is, ‘a’ is the name fixed for the Lord only. It will not denote anyone else. This is authoritative, says SwAmi Desikan: “श्रुति-स्मृति-निघण्टु க்களாலும் प्रयोग ங்களாலும் सिद्ध ம். “, “Sruti-smruti-nighaNTu-kkaLalum pryOga-ngkaLAlum siddham."– This is established in Vedas, Smrutis and nighaNTus and the usage. Here, nighaNTu means, a work on vocabulary of Vedic terms. Reference to Vedic definition of ‘a’: “अकारेणोच्यते विष्णुः सर्वलोकेश्वरो हरिः।” “akArENOcyatE vishNuh sarvalOkESvarO harih” – The syllable of ‘a’ denotes VishNu, the Lord of all worlds, Hari. Reference to Smruti: अष्टाक्षर-शरीराङ्ग-प्रणवाद्यक्षरेण तु।
अकारेणाखिलाधारः परमात्माऽभिधीयते॥ समस्तशब्दमूलत्वात् अकारस्य स्वभावतः।
समस्तवाच्यमूलत्वात् ब्रह्मणोऽपि स्वभावतः। वाच्य-वाचक-संबन्धः तयोरर्थात् प्रतीयते॥
ashTAkshara-SareerAnga-praNavAdyakSharEN tu |
akArENAkhilAdhArah paramAtmA-abhidheeyatE ||

samastaSabdamUlaTvAt akArasya svabhAvatah | samastavAcyamUlatvAt brahmaNOpi svabhAvatah | vAcya-vAcaka-sambandhah tayOrarthAt prateeyatE || —VAmana PurANa (By the first syllable ‘a’ in praNava, which is one of the limbs of the mantra with eight letters, BhagavAn, Who is the support of everything, is denoted; the letter ‘a’ is the origin of all words and Brahman is the origin of all things denoted by these words. Therefore, ‘a’ denotes BhagavAn. He is denoted by that letter. This relationship between the letter ‘a’ and BhagavAn is seen from the meaning to be appropriate.) Similarly in the nighaNTu scriptures too, the syllable ‘a’ is attributed to the Lord. Besides, this syllable ‘a’ has been in the usage, since unknown time to denote VishNu only. SwAmi Desikan summarizes all the statements mentioned thus: " இது शब्द-अर्थ-स्वभाव ங்களாலே सर्वसंग्राहक ம். “, “ithu, Sabda-artha-svabhAva-ngkaLAlE sarv-sangrAhakam."– In word and its sense, this syllable ‘a’ has within it all that is spoken in the scriptures. SwAmi Desikan is giving us the essence of the first syllable, ‘a’, of the praNava. So far, he gave us a general view of its significance. Now, he takes up a detailed presentation: வேதாந்தங்களிற்படியே இங்கு முற்படப் பரதத்த்வ லக்ஷணமான காரணத்வம் அறியவேண்டும். ' காரணமே ஶரண்யம் ' என்று श्रुति-सिद्ध மாகையாலே
ஶரண்யதைக்கு மிகவும் உபயுக்தமான ரக்ஷகத்வமும் அறியவேண்டும்.

ஆஶ்ரிதருடைய பேறு தன் பேறாக ரக்ஷிக்குமென்று அறிகைக்காக शेषित्व மும் அறியவேண்டும். ஆகையாலே, श्रियःपति- யினுடைய ஸர்வ காரணத்வமும் ஸர்வ ரக்ஷகத்வமும் ஸர்வ शेषित्व முமாகிற प्रधान-अर्थ ங்கள் இங்கே प्रधान-प्रतिपाद्य ங்கள். இவற்றாலே ' ஒன்றுந்தேவும் '

इत्यादि களிற்படியே த்ரீமூர்த்தி்-ஸாம்யாதிகளும் கழியும்.

vEdAnthangkaLiRpaDiyE, ingku muRpadap parathaththva lakshaNamAna kAraNathvam aRiyavENdum. ‘kAraNamE SarNyam’ enRu Sruti- siddhamAkaiyAlE, SaraNyathaikku mikavum upayukthamAna rakshakathvamum aRiya-vENdum. ASritharudaiya pERu than pERAka rakshikkumenRu aRikaikkAka SEshithvamum aRiya-vENDum. AkaiyAlE, Sriyah-patiyinudaiya sarva kAraNathvamum sarva rakshakathvamum sarva SEshithvamumAkiRa pradhAna- arthangkaL ingE pradhAna-pratipAdyangkaL. ivaRRAlE, ‘onRum-dEvum’ ityAdikaLiRpaDiyE thrimUrththi-sAmyAthikaLum kazhiyum. – The syllable ‘a’ conveys three important aspects of the greatness of the Lord, which everyone should know. First, it reveals that He is the Ultimate Cause of the universe; secondly, He is the Protector of all creations; and thirdly, He is the SEshi (Master) of all. These are the central essence of VedAnta, that is, the Upanishads. Now, we shall try to understand sentence by sentence: " வேதாந்தங்களிற்படியே இங்கு முற்படப் பரதத்த்வ லக்ஷணமான காரணத்வம் அறியவேண்டும். “,
“vEdAnthangkaLiRpadiyE, ingku muRpadap parathaththva lakshaNamAna kAraNathvam aRiyavENdum.”– According to the Upanishads, which are the end of the Vedas, the Lord, SrIman nArAyaNa is the Highest Reality, the Para tattvam. There is none either equal or greater to Him. The essential nature of His being the Ultimate Reality is that He is the ultimate cause for everything, including sentient beings and non-

sentient objects. Every human being who has been gifted with the power of knowing must realize this causal-ism of the Lord. The only source for knowing this is the Upanishad part of the Sruti (Vedas). As stated earlier, the Thirumantra, which is also known as ashTAkshara mantra, contains in it the essence of the teaching of the Upanishads. The praNava which is the first word of this mantra has within it the core of this essential knowledge. Of the three syllables that make this praNava, the first syllable, ‘a’ is the natural name of the Lord, VishNu. No one else is fit for being named as ‘a’ which is being the rooDhi-name of the Lord. This syllable is also the first sound that appeared at the very beginning of creation. In this way, it is also the source of creation. As there cannot be two sources for creation, ‘a’ which is referred to as ‘akAram’, is the Lord Himself. If it is so, then it should contain all the aspects of the essential nature of the Lord, Who is the Ultimate Reality. In order to show us this truth, SwAmi Desikan now takes us to further depths of the significance of this syllable, which looks like a big world. First, we must learn, from this syllable ‘a’, that the Lord is the ultimate cause of the creation. SrI rAmAnuja stated in the VEdArtha-sangraha that by the first letter of praNava, that is, ‘a’, which is the origin of all words, is denoted nArayaNa, Who is the origin of all things denoted by these words. From this, it follows that BhagavAn is both the material and the instrumental cause of the whole world and that, as may be inferred from this, He is both omniscient and omnipotent and has other such qualities. ‘अ’ इति भगवतो नारायणस्य प्रथमाभिधानं अभिधता किं नाम मङ्गळं न कृतम्
‘a’ iti bhagavtO nArAyaNasya prathamAbhidhAnam
abhdhatA kim nAma mangaLam na krtam –Commentary on the PaNini Sutras

“sarveSvaran!”

(By using the syllable ‘a’ which is the first name of nArAyaNa, what an excellent benedictory prayer has been made!) All this is evident from the nighaNTus and the usage of scholars. When this syllable, ‘a’ denotes the Supreme Ruler (sarvESvarah), it is derived according to VyAkaraNa SAstra (the science of grammar), from the verbal root, ‘ava’, which means ’to protect’, ’to please’ etc. (the termination ‘va’ is dropped here) and the word refers to one who is a protector. Though this root has many meanings, the best one is ’to protect’. It is this meaning that is relevant especially with regard to the praNava.
This is reflected in the next sentence recorded by Swami Desikan: ' காரணமே ஶரண்யம் ' என்று श्रुति-सिद्ध மாகையாலே ஶரண்யதைக்கு மிகவும் உபயுக்தமான ரக்ஷகத்வமும் அறியவேண்டும். , ‘kAraNamE SarNyam’ enRu Sruti-siddhamAkaiyAlE, SaraNyathaikku mikavum upayukthamAna rakShakathvamum aRiya-vENdum. – Since the Vedic message is ’the Cause is the refuge’, we must know the basis for being the refuge of all. By the act of surrendering, one seeks refuge which in turn aims at protection. The quality of protecting, ‘rakshakatvam’, is an essential nature of the Lord. This quality of protector-ship is not limited in its extent, but extends to all. Hence, protecting all is a perfect quality of the Lord. The reason for this is given by SwAmi Desikan next: ஆஶ்ரிதருடைய பேறு தன் பேறாக ரக்ஷிக்குமென்று அறிகைக்காக शेषित्व மும் அறியவேண்டும்.

ASritharudaiya pERu than pERAka rakshikkumenRu aRikaikkAka SEshithvamum aRiya-vENdum. – He is being the protector is strengthened by the knowledge that He is the

Master of all – This is the quality of ‘Seshitvam’. What is Seshitvam? It is the nature of accepting the service done by His devotees who are His Seshas. Knowing this quality of the Lord, the jIva will remain confident that He will definitely protect him, as He considers it as His own favour. In order to get this clarity, the jIva should know this quality of SEshitvam. ஆகையாலே, श्रियःपति- யினுடைய ஸர்வ காரணத்வமும் ஸர்வ ரக்ஷகத்வமம் ஸர்வ शेषित्व முமாகிற प्रधान-अर्थ ங்கள் இங்கே प्रधान-प्रतिपाद्य ங்கள். , AkaiyAlE, Sriyah-patiyinudaiya sarva kAraNathvamum sarva rakshakathvamum sarva SEshithvamumAkiRa pradhAna-arthangkaL ingE pradhAna- pratipAdyangkaL.
Therefore, the Lord, the Consort of SrI, is the Cause of all, the Protector of all and the Master of all. This three aspects are revealed by this syllable, ‘a’. SwAmi Desikan says that by these revelations, doubts in our minds will also be cleared: இவற்றாலே ' ஒன்றும் தேவும் '

इत्यादि களிற்படியே த்ரீமூர்த்தி-ஸாம்யாதிகளும் கழியும்.

ivaRRAlE, ‘onRum-dEvum’ ityAdikaLiRpaDiyE thrimUrththi-sAmyAthikaLum kazhiyum. — The doubts including that whether VishNu, Brahma and Siva – all three Gods are equal, will be cleared by knowing these facts from this syllable, ‘a’. Here, Swami Desikan refers to the ten verses of Sri NammAzhvAr, beginning with, ‘onRum dEvum’ in ThiruvAimozhi (4-10). This group of verses establishes that nArAyaNa is the Ultimate Lord: ஒன்றும்தேவும் உலகும் உயிரும்மற்றும் யாதுமில்லா அன்று நான்முகன் தன்னொடு தேவருலகோடு உயிர்படைத்தான் குன்றம்போல்மணிமாடநீடு திருக்குருகூரதனுள்

நின்ற ஆதிப்பிரான் நிற்க மற்றைத் தெய்வம் நாடுதிரே.
onRum thEvum ulakum uyirum maRRum yAthumillA anRu, nAnmukan thannodu thEvarulakOdu uyir-padaiththAn kunRampOl-maNi-mAda-needu thirukkurukUr-athanuL ninRa AthippirAn niRka maRRaith theivam nAduthirE.
- ThiruvAimozhi, 4-10-1 (That time when there were no gods, their worlds, creatures and no other things, the Lord created Brahma and other gods, worlds and creatures. When that Lord is readily available in ThirukkurukUr, why are you going after other gods?) From this first verse onwards, SrI NammAzhvAr gives his piece of advice in every verse that follows in this group of ten (the numbers 2 to 10 below are the pAsuram numbers of decad 4, ThiruvAimozhi 10): 2. This Lord created these gods just as He created you all! 3. Even after knowing from the scriptures the actions the Lord does for the protection of all the worlds, you have not realized that He is the Para Brahman! 4. Even by inference, He is the Supreme Lord; this can be inferred from the fact that He relieved Siva from the effect of a sin committed by him. 5. He is the controller of all those who follow other religious faiths and worship other gods, as He is omnipresent as antharyAmi (inner soul of all). 6. If you ask, why he created all these Gods? The answer is: He has made you as you are because, if everybody gets salvation, this world may go waste, with no one to do papa and puNya.

You are aware that you have not derived any permanent benefit by worshipping other gods and you still remain caught in the circle of births and rebirths.
It was only by the grace of the Lord nArAyaNa, Sage MarkandEya, His devotee, got the protection from Siva.
Other religions cannot know the greatness of the Lord, because He is immeasurable.
It will be befitting for you all to take refuge in the Lord by surrendering to Him. Thus, in view of the Lord’s all-pervading eminent qualities of being the Cause of all, providing protection to all and being the only Master of all, all doubts including that whether He is one among the three gods, will disappear, Says SwAmi Desikan. SwAmi Desikan now shows the relationship between the first syllable, ‘a’, of the praNava and the Supreme Lord: ஸர்வ- वाच्य மூலமான ஸர்வேஶ்வரன் ஸர்வ- वाचक மூலமான இவ்வக்ஷரத்துக்கு वाच्य ன் என்று ‘समस्तशब्द-मूलत्वात्’ இத்யாதி புராண வசனத்திலும், வேதார்த்த ஸங்க்ரஹத்திலும் प्रतिपादि த்தபடியே, இது ஸர்வ காரண भूत னைக் காட்டுகிறது.

sarva-vAcya mUlamAna SarvESvaran sarva-vAcaka mUlamAna ivvaksharatthukku vAcyan enRu ‘samasta-Sabda-mUlatvAt’ ityAdi purANa vacanaththilum vEdArththa sangrahaththilum pratipaditthapadiyE ithu sarva kAraNa bhUtanaik kAttukirathu – The origin of all things denoted by words is The Lord of all, while the origin of all words is the syllable (‘a’). This is indicated by the passage in Vaamana PurANa:

समस्तशब्दमूलत्वात् अकारस्य स्वभावतः।
समस्तवाच्यमूलत्वात् ब्रह्मणोऽपि स्वभावतः॥ वाच्य-वाचक-संबन्धः तयोरर्थात् प्रतीयते॥ samastaSabdamUatvAt akArasya svabhAvatah | samastavAcyamUlatvAt brahmaNOpi svabhAvatah || vAcya-vAcaka-sambandhah tayOrarthAt prateeyatE || – VAmana PurANa (The letter ‘a’ is the origin of all words and Brahman is the origin of all things denoted by these words. Therefore, ‘a’ denotes BhagavAn. He is denoted by that letter. This relationship between the letter ‘a’ and BhagavAn is seen from the meaning to be appropriate.) Besides the passage in the Vaamana PurANa, SrIbhAshyakArar in his VedArtha Sangraha has also shown that the syllable ‘a’ denotes the Lord Who is the cause of all. This is what SrIbhAshyakAra said in the VedArtha sangrah: ‘अक्षराणामकारोऽस्मि’ इति।
‘aksharANAm akArOsmi’ iti | –GIta, 10-33 ‘अ इति ब्रह्म’ इति च श्रुतेः।
‘अकारो वै सर्वा वाक्’ इति च वाचकजातस्य

अकारप्रकृतित्वं वाच्यजातस्य ब्रह्मप्रकृतित्वं च सुस्पष्टम्।
अतः ब्रह्मणः अकारवाच्यताप्रतिपादनात् अकारवाच्यो
नारायण एव महेश्वरः इति सिद्धम्॥। ‘a iti brahma’ iti ca SrutEh | ‘akArO vai sarvA vAk’ iti ca
vAcaka-jAtasya akAraprakrtitvam vAcya-jAtasya
brahma-prakrtitvam ca suspashTam |
atah brahmaNah akAravAcyatA-pratipAdanAt
akAravAcyO nArAyaNa Eva mahESvarah iti siddham || (The Lord says, “I am the letter ‘a’ among the letters.” (Gita, 10-33). The Sruti also lays down—"‘a’ is the designation of Brahman”, and “All speech is ‘a’”. All speech evolves out of ‘a’ and all entities constituting the subject-matter of all speech evolve out of Brahman. Therefore, as Brahman is affirmed to be the meaning of ‘a’, nArAyaNa, Whose name ‘a’ is, is determined to be the Supreme.) From this, it is clear that there are two basic concepts: one is the word; the other is denotation. The origin of all words is the letter, ‘a’, as the alphabets start from this only. The use of the word is to indicate a thing. All things come into existence from the Supreme Lord, He is the Creator of all things. Hence, it is concluded that ‘a’, which is the origin of all words, indicates the Supreme Lord, Who is the origin of all things. The Supreme Lord is not only the origin of all things but also their protector. This aspect also is inbuilt in the first syllable of praNava, shows SwAmi Desikan next:

“sarvarakshakan!” (SrILakshminrusimhar - SrIrangam)

‘अव रक्षणे’ என்கிற धातु விலே व्युत्पन्न மாய் ரக்ஷகனாகவும் சொல்லுகிறது. இந்த ரக்ஷணம் संकोच மில்லாமையாலே ஸர்வ விஷயம். இது ரக்ஷணீயருடைய ஸ்வரூபாதிகளிலும் நித்ய-முக்தர் பக்கலிலும் निरुपाधिक ம். मोक्षप्रदानादि களில் वैषम्य-नैर्घृण्य-सर्वमुख्नि-प्रसङ्गादि கள் வாராமைக்காக स्वतन्त्र-स्वामिचोदित
ங்களான வ்யாஜங்களை முன்னிட்டிருக்கும். ரக்ஷகத்வம் विरोधि யைப் பற்ற. विरोधित्व ம் पुरुषार्थ த்தைப் பற்ற. இவை மூன்றும் पद त्रय த்தில் அடைவே
கண்டுகொள்வது.

‘ava rakshaNE’ enkiRa dhAtuvilE vyutpannamAi rakshakanAkavum sollukiRathu. intha rakshaNam samkOcamillAmaiyAlE sarva vishayam. ithu rakshaNeeyarudaiya svarUpAdikaLilum nitya-muktar pakkalilum nirupAdhikam. mOksha-pradAnAdikaLil vaishamya-nairghrNya-sarvamukti-prasangAdikaL vArAmaikkAka svatantra-svAmi-cOditangkaLAna vyAjangkaLai munnittu irukkum. rakshakathvam virOdhiyaip paRRa. virOdhitvam purushArthaththaip paRRa. ivai mUnRum pada trayaththil adaivE kaNdukoLvathu. In Sanskrit, every word is derived from a root, invariably a verbal root to which when prepositions are added forms various words with different meanings. The syllable ‘a’, taken as a word, is derived from the verbal root, ‘av’ which means ’to protect’. Hence ‘a’ as a derived word also indicates a protector, besides the cause, as seen earlier. This is what SwAmi Desikan says in this sentence: ‘अव रक्षणे’ என்கிற धातु விலே व्युत्पन्न மாய் ரக்ஷகனாகவும் சொல்லுகிறது.

‘ava rakshaNE’ enkiRa dhAtuvilE vyutpannamAi rakshakanAkavum sollukiRatu. – SwAmy Desikan continues, இந்த ரக்ஷணம் संकोच மில்லாமையாலே ஸர்வ விஷயம். ,
intha rakshaNam samkOcamillAmaiyAlE sarva vizhayam. –

When there is no restriction to this protective sense, it relates to all. That is protection of everything. As it does not refer to any particular thing or person, the Supreme Lord, Who is indicated by this ‘a’, it becomes clear that He is the protector all; His protection is universal and not confined to any place, time or entity. " இது ரக்ஷணீயருடைய ஸ்வரூபாதிகளிலும் நித்ய-முக்தர் பக்கலிலும் निरुपाधिक ம். " “ithu rakshaNeeyarudaiya svarUpAdikaLilum nitya-muktar pakkalilum nirupAdhikam."– The Lord’s protecting quality extends to the svarUpa of the jIva, its continuance indefinitely and is absolutely natural for Him. It is not due to any reason. In the same way, the Lord provides causeless protection in the case of eternally free jIvas (nityas) and the liberated jIvas (muktas) as well. But, in the case of bonded souls, His protection is not universal. His protection depends on the actions of the bonded jIvas:– मोक्षप्रदानादि களில் वैषम्य-नैर्घृण्य-सर्वमुख्नि-प्रसङ्गादि கள் வாராமைக்காக स्वतन्त्र- स्वामि-चोदित ங்களான வ்யாஜங்களை முன்னிட்டிருக்கும்.

mOkshapradAnAdikaLil vaishamya-nairuNya-sarvamukti-prasangAdikaL vArAmaikkAka svatantra-svAmi-cOditangkaLAna vyAjangkaLai munnittu irukkum. – While according moksham etc. to jIvas in samsAra, the Lord’s protection will depend on the kind of means adopted by the concerned jIva. These means are laid down according to scriptures by the Lord Who is totally independent. Otherwise, if He grants mOksha to some who have not adopted any means, He will be accused of partiality towards them and of cruelty towards others. Moreover, if He grants mOksha to some without having adopted any means for it, a question may arise, why should not He grant liberation to everyone. That is

why, we must understand that He will accord mOksha only on the basis of a means adopted. SwAmi Desikan gives reasons for this stand of the Lord: ரக்ஷகத்வம் विरोधि யைப் பற்ற. , rakshakathvam virOdhiyaip paRRa. – Generally it is known that if any one requires protection, it is from some enemy or obstacle. He needs to be protected to tide over the inimical factor or the obstacle. Otherwise, he does not require any protective cover. Why this obstacle? विरोधित्व ம் पुरुषार्थ த்தைப் பற்ற ,
virOdhitvam purushArthaththaip paRRa. – It prevents one from attaining the mOksha, which is the highest benefit. Hence, the one aspiring for mOksha needs protection in order to overcome any obstacle that may occur in attaining it. This quality of protection can be understood in the Thirumantra, says SwAmi Desikan: இவை மூன்றும் पद त्रय த்தில் அடைவே கண்டுகொள்வது.

“ivai moonRum pada trayaththil adaivE kaNdukoLvathu.”– These three aspects, namely, the protection, the removal of obstacle in the means and the highest benefit, can be seen respectively in three words of the Thirumanthiram. That is, the protection can be realized in the praNava, the removal of the obstacle in ’namah’ and the benefit in ’nArAyaNaya’.
After showing that the first syllable ‘a’ of the praNava symbolizes the causal nature and the protective nature of the Supreme Lord, SwAmi Desikan now

explains that it also contains the fact of His being the Master of all, that is, He is the SEshi and others are all SEshas: இவ்வக்ஷரத்திலே तादर्थ्य चतुर्थी ஏறி லோபித்துக் கிடக்கிறது என்னுமிடம்
ப்ரணவத்தைக் கொண்டு ஆத்ம ஸமர்ப்பணத்தை विधि க்கிற श्रुत्यादि களில் औचित्य த்தாலே सिद्ध ம்.
तादर्थ्य மாவது சேஷத்வம். அதாவது, ஓர் உபகாரத்தை प्रधान மாகப் பற்றவன்றிக்கே पर-उपकार-अर्ह மாகை.
‘त्वं मे’ என்று ஸ்வாமி தொடர ‘अहं मे’ என்று திமிரப்பண்ணும் அஹங்காரத்தாலே அஸத் கல்பனானவனை शेषत्व ஜ்ஞாநம் உஜ்ஜீவிப்பிக்கிறது. ஆகையாலே,
அதன் प्रधान्य ம் தோற்ற ஸம்பந்தத்தினுடைய विधिनिषेध த்துக்குப்
பொதுவான धर्मिनिर्देश த்துக்கு முன்னே இச் शेषत्व ம் प्रकाशित மாயிற்று. இதுக்குப் प्रतिसंबन्धि யான ரக்ஷகனுடைய शेषित्व ம் फलित ம். काल- अवच्छेद மில்லாமையாலே இதுக்கு अयोग-व्यवच्छेद ம் सिद्ध ம். இத்தாலே शरीर-शरीरि भाव மும் फलि க்கும்.

ivvaksharaththilE tAdarthya caturthee ERi lObiththuk kidakkiRathu ennumidam praNavaththaik koNdu Atma samarppaNahthai vidhikkiRa SrutyAdikaLil aucityaththAlE siddham. tAdarthyamAvathu sEshatvam. athAvathu, Or upakAraththai pradhAnamAkap paRRavanRikkE para-upakAra-arhamAkai.
’tvam mE’ enRu swAmi thodara ‘aham mE’ enRu thimirappaNNum ahankAraththAlE asat kalpanAnavanai SEshatva-j~nAnam ujjeevipikkiRthu AkaiyAlE, athan prAdhAnyam thORRa sambanthaththinudaiya vidhinishEdhaththkku pothuvAna dharminirdESaththukku munnE icSEshatvam prakASithamAyiRRu. ithukkup pratibandhiyAna rakshakanudaiya SEshitvam phalitam. kAla-avacchEdamillAmaiyAlE ithukku ayOga-vyavacchEdam siddham.
iththAlE Sareera-Sareeri bhAvamum phalikkum.

We are now entering into a deeper study of the praNava and so more attention is called for. SwAmi Desikan offers us these secrets with the intention of making us more knowledgeable and better spiritual practitioners. This caution is given in order to emphasize that one should get this taught by a qualified teacher for deep involvement which can not be achieved effectively by reading a written text. What is, therefore, given here is by way of assistance towards that. We have already seen that the praNava itself is an independent mantra which comprises three words represented by the three syllables that make the praNava mantra which is also part of the Thirumanthiram. Now in our study of the first syllable, ‘a’, we learn from the learned and compassionate AcArya, SwAmi Desikan, that, this syllable which is the origin of all words represents the Supreme Lord who is the Origin of everything in the universe. It was also shown by him that the Lord is the only protector of everyone whether one is aware or not. Now, in this part, Swami Desikan shows how the syllable signifies His being the sole Master of everything and we all are His servants. Now we study it in detail: இவ்வக்ஷரத்திலே तादर्थ्य चतुर्थी ஏறி லோபித்துக் கிடக்கிறது என்னுமிடம்
ப்ரணவத்தைக் கொண்டு ஆத்ம ஸமர்ப்பணத்தை विधि க்கிற श्रुत्यादि களில் औचित्य த்தாலே सिद्ध ம்.

ivvaksharaththilE tAdarthya caturthee ERi lObiththuk kidakkiRathu ennumidam praNavaththaik koNdu Atma samarppaNaththai vidhikkiRa SrutyAdikaLil aucityaththAlE siddham. The first and foremost thing that we should keep in mind is that, the praNava is used as a separate, independent mantra uttering which one surrenders at the feet of the Lord. If it is to be a mantra for the act of surrender, it should possess the meaning.“I surrender my Atma to the Supreme Lord”. Then only it

becomes eligible to being the mantra for prapatti. Therefore, the syllable ‘a’ should have the dative or fourth singular case. This is indicated by SwAmi Desikan:
இவ்வக்ஷரத்திலே तादर्थ्य चतुर्थी ஏறி லோபித்துக் கிடக்கிறது

ivvaksharaththilE tAdarthya caturthee ERi lObiththuk kidakkiRathu The dative case, which is invisible, gives “तादर्थ्यं " “tAdarthyam”– that is, ‘I exist for His sake.’ The exact syllable indicating the dative case is ‘Aya’, meaning, ‘for his sake’. However, it is not visible here. How is it being presumed is pointed out by Swami Desikan: ப்ரணவத்தைக் கொண்டு ஆத்ம ஸமர்ப்பணத்தை विधि க்கிற श्रुत्यादि களில் औचित्य த்தாலே सिद्ध ம்.

praNavaththaik koNdu Atma samarppaNaththai vidhikkiRa SrutyAdikaLil aucityaththAlE siddham.” –- It is learnt from the Srutis etc., which enjoin the surrender of one’s self (prapatti) by uttering the praNava. For example, it is stated in the taittirIya Upanishad: ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति। ब्रह्मैवोपाप्नोति॥
Omiti brAhmaNah pravakshyannAha brahmOpApnavAneeti | brahmaivOpApnOti || —SeekshAvallee-8 (A BrahmaNa says ‘Om’ with the idea “May I attain Brahman”. He verily attains Brahman.)

“Surrender to Him!” (Thirukarambanur Thiru Uttamar Perumal)

The mantra reveals the nature of the action, that is, Prapatthi, to be performed. The Atma which is to be surrendered is seen in the third syllable, ’m’, in the praNava, and the Supreme Brahman for whom it is surrendered is seen in the base of the first letter, ‘a’. That the dative singular case is hidden in the syllable ‘a’ is known, as this letter, ‘a’, indicating the person to whom the surrender is made, and the letter, ’m’, indicating the object which is surrendered should not be in the same case. Therefore, the ‘a’ should be considered to be in the dative case suited to the word indicating the person (the Supreme Lord) to whom the surrender is made. Next SwAmi Desikan explains the expression,“तादर्थ्यं”, “tAdarthyam”– तादर्थ्य மாவது சேஷத்வம்
tAdarthyamAvathu SEshatvam,
Meaning, ’existing for His sake.’ This is derived from the dative case. What is meant by, ’existing for His sake’? That is ‘SEshatvan’ – servitude – being a servant of some one, who is the Supreme Lord. This ‘SEshatvam’ is also explained by SwAmi Desikan himself: அதாவது, தனக்கு ஓர் உபகாரத்தை प्रधान மாகப் பற்றவன்றிக்கே पर-उपकार- अर्ह மாகை.

athAvathu, thanakku Or upakAraththai pradhAnamAkap paRRavanRikkE para- upakAra-arhamAkai. – That is, the state of one being a servant of another is not for any of his own personal benefit. He should be useful to the other for that person’s sake alone and not for any selfish interest. In the present world, it is common to see

people working tirelessly for someone else with the ultimate aim of getting some important favour for himself. That is not the real service-mentality.
Absence of any such motive is the basic for SEshitvam. It can be understood better by recalling what SrI ANdAL said: " உனக்கே நாம் ஆட்செய்வோம் “, “unakkE nAm AtceivOm”– We will do service only for your benefit. We will not do this for seeking any favour from You. Your pleasure alone is the objective of our service to You. Otherwise, if we do service to the Lord for getting some personal benefit, it will not remain a service, but a commercial arrangement: ‘We do this for You and You do this favour for us in return.’ The standing example is the whole lot of Gopis in BrindAvan who were attached to SrI KrishNa. When He left BrindAvan for Mathura, they could have gone with Him and enjoyed the royal life. But they didn’t. They remained in BrindAvan itself ever thinking of SrI KrishNa only. This episode is being narrated by Scholars during their discourses on PrEma- bhakti: While in DvAraka, Lord KrishNa posed as if suffering from severe headache. His royal consorts were all worried as no medicine could relieve Him of the headache. Sage nAradA who happened to arrive there at that time, requested the Lord about the way to cure his pain. The Lord told him that if some foot- dust of a devotee was applied on His head, the pain would disappear. Sage nArada informed His Consorts of this. No one was prepared to take the dust from her feet and apply on the Lord’s head. On instruction from the Lord, nAradA went to the Himalayas where, His devotees were doing penance and informed them of the urgent requirement. No one among them was prepared to offer as they thought it would amount to disrespect to the Lord.

“sarvam SrI KrshNArpaNamastu!!”

When nArada returned to the Lord to report about his failure, SrI KrishNa asked the sage to proceed to the Vraj bhoomi, that is BrindAvan etc. and try there. The Sage went there right away. All the Gopis rushed towards nAradA and enquired about the Lord. nArada informed them about the Lord’s suffering and asked them if they were prepared to offer the dust from their feet. Immediately all the Gopis gathered all the dust from their feet and requested the Sage to rush to DvAraka and apply the dust on the forehead of the Lord without waste of time. nArada asked them to think a little about the consequences of their action. As He was the Supreme Lord, applying the dust from the bhaktAs’ feet would incur them worst hell-life. The Gopis told the sage that they were prepared to suffer any hell but their wish was the Lord’s welfare. They refused to hear the arguments from the Sage and wanted him to rush the bagful of dust to the Lord immediately. This is the real SEshatvam and SwAmi Desikan rightly said: அதாவது ஓர் உபகாரத்தை प्रधान மாகப் பற்றவன்றிக்கே पर-उपकार-अर्ह மாகை.

athAvathu Or upakAratthai pradhAnamAkap paRRavanRikkE para-upakAra- arhamAkai. – Helping others is the sole qualification for SEshatvam, without a trace of self- interest. SwAmi Desikan has been dealing with SEshatvam conveyed by the first syllable, ‘a’ of the praNava, revealing the dative case, ‘Aya’ which is hidden in the syllable. This dative case implies that one exists only for the sake of the Other, Who is none other than the Lord himself and Who is represented by the syllable (a) itself. But, who has to have this SEshatvam is to be revealed by third syllable, ’m’ which is yet to come. First, SEshi has come followed by SEshatvam as in ‘a’ and the hidden ‘Aya’ which is clinging to ‘a’. This peculiar line-up is illustrated beautifully by SwAmi Desikan in the following sentence, in his inimitable way:

‘त्वं मे’ என்று ஸ்வாமி தொடர ‘अहं मे’ என்று திமிரப்பண்ணும் அஹங்காரத்தாலே அஸத் கல்பனானவனை शेषत्व ஜ்ஞாநம் உஜ்ஜீவிப்பிக்கிறது ஆகையாலே, அதன் प्रधान्य ம் தோற்ற ஸம்பந்தத்தினுடைய विधिनिषेध த்துக்குப்
பொதுவான धर्मिनिर्देश த்துக்கு முன்னே இச் शेषत्व ம் प्रकाशित மாயிற்று. “,
’tvam mE’ enRu swami thodara ‘aham mE’ enRu thimirappaNNum ahankAraththAlE asat kalpanAnavanai SEshatva-j~nAnam ujjeevipikkiRthu. AkaiyAlE, athan prAdhAnyam thORRa sambanthaththinudaiya vidhi- nishEdhatthkku pothuvAna dharmi-nirdESatthukku munnE ic SEshatvam prakASithamAyiRRu.”
Here, Swami Desikan gives the reason for the priority SEshitvam gets over the entity which possesses this quality: “धर्मिनिर्देश த்துக்கு முன்னே இச் शेषत्व ம் प्रकाशित மாயிற்று. “,
“dharmi-nirdESatthukku munnE ic-SEshatvam prakASithamAyiRRu.” Let us try to understand this part of the sentence. ‘धर्मि’, ‘dharmi’ means the entity which possesses the"dharma”, that is, quality. Here, ‘dharma’ is SEshatvam. The possessor of this dharma is the jIvAtma who is referred to as ‘dharmi’. In the praNava, the possessor is placed at the last, in the form of the syllable, ’m’. The arrangement of syllables in the praNava is ‘a’ comes first followed by ‘u’ and the last is ’m’ which is jIvAtma. Hence, Swami Desikan puts it beautifully that, even before the jIvAtma is mentioned, his primary quality of being SEsha to the Supreme Lord is declared by the hidden dative case, ‘Aya’ attached to the first syllable, ‘a’, representing the Lord. What is the logic behind this? It is simple. As the syllable ‘a’ is the origin of all the letters, the Lord represented by it is the origin of all things in the

Universe. The existence of the jIvAtma also is in His hands. So, the Lord is always the first, as the Cause will precede the effect. Along with Him comes the fact of His being a SEshi for Whom all other things – sentient and non- sentient exist. As soon as the jIvAtma gets his self-consciousness, after the praLaya period is over, the Lord tells him (jIva), ‘त्वं मे’, ‘You are Mine!’ and chases the jIva who has acquired a body by the grace of the Lord. The jIva, on the other hand, due to avidya, thinks that he is independent and the body and other accessories are his own. This ahamkAram (egotism) makes him to reply to the Lord, ‘No, no. I am mine’ (अहं मे) (aham mE). This egotism born out of ignorance makes the jIva one like a non-existent (asat), just like a stone which does not have consciousness. When does he come into existence? SwAmi Desikan says, ‘त्वं मे’ என்று ஸ்வாமி தொடர ‘अहं मे’ என்று திமிரப்பண்ணும் அஹங்காரத்தாலே அஸத் கல்பனானவனை शेषत्व ஜ்ஞாநம் உஜ்ஜீவிப்பிக்கிறது ஆகையாலே,

’tvam mE’ enRu swami thodara ‘aham mE’ enRu thimirappaNNum ahankAraththAlE asat kalpanAnavanai SEshatva-jnAnam ujjeevipikkiRthu. AkaiyAlE, –
While the Lord goes after the jIva calling him as His own and the jIva runs away with arrogance. This makes the jIva appear as non-existent ( அஸத்
கல்பனானவனை - asat kalpanAnavanai). But, he comes back to life because of the dawn of the knowledge that he is only a servant and the Lord is the Master. This is known as ‘शेषत्व ஜ்ஞாநம் ‘, ‘SEshatva-jnAnam’. Hence, SEshatva knowledge is the cause for the jIva to exist as a sentient-being. Till then, he is equal to a dead-wood or a stone, a non-sentient object which cannot act on its own without the help of a sentient being.

“We are His!” - SrI PuNDareekAksha PerumAl - Thiruvellarai

SwAmi Desikan uses the terms, ‘त्वं मे’, ’tvam mE’ and ‘अहं मे’, ‘aham mE’ taken from a Sloka of SrI ParAsara Bhattar, which is as follows: त्वं मे अहं मे कुतस्तत् तदपि कुत इदं वेदमूलप्रमाणात् एतच्चानादिसिद्धादनुभवविभवात् तर्हि साक्रोश एव। क्वाऽऽक्रोशः कस्य गीतादिषु मम विदितः कोऽत्र साक्षी सुधीस्स्यात् हन्त त्वत्पक्षपाती स इति नृकलहे मृग्य मध्यस्थवत्त्वम्॥ tvam mE aham mE kutastat tadapi kuta idam vEdamUla-pramANAt EtaccAnAdisiddhAt anubhava-vibhavAt tarhi sAkrOSa Eva | kvAAkrOSah kasya geetAdishu mama viditah kO atra sAkShee sudheessyAt hanta tvatpakshapAtee sa iti nrkalahE mrgya madhyasthavat tvam ||
—Thirumanjana Kattiya SlOka Meaning:
The Lord: You are mine. The jiva: I exist only for myself. The Lord: Where is it stated? The jIva: Where is the opposite stated? The Lord: In the original pramANa, the VedA. The jIva: The opposite view is based on the strength of my own enjoyment of myself from beginning-less time.

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The Lord: But protests have been recorded then and there. The jIva: Where is it objected to? And by whom? The Lord: The protest or objection was made in such work as the Gita and it was made by me. The jIva: Is there any witness? The Lord: The wise man. The jIva: But he is partial. (In this dispute there is a need for an arbitrator. But, as no one is available, You appear as though undertaking a pledge, going into the pond adorning a TuLasI garland!) This slOka is recited as part of the Kattiyam, at the time of the ceremonial bath given to the Lord and his Consorts in temples. Thus, as Seshatvam is the basis for the existence of the jIva, even before the syllable indicative of the jIva, the SEshatvam is highlighted in very first syllable itself. When SEshatvam is established, its opposite, namely, the responsibility of the Master is naturally derived: இதுக்குப் प्रतिसंबन्धि யான ரக்ஷகனுடைய शेषित्व ம் फलित ம். ,
ithukkup prati-sambandhiyAna rakshakanudaiya SEshitvsm phalitam. – While the jIva is the protected, the Lord is the protector. ‘prathi-sambandhi’ – the corresponding opponent is the protector; His quality of mastership is derived as an analogue. Next, Swami Desikan says that this SEsha-SEshi relationship is a permanent one:

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“काल-अवच्छेद மில்லாமையாலே இதுக்கு अयोग-व्यवच्छेद ம் सिद्ध ம். “,
“kAla-avacchEdam-illAmaiyAlE ithukku ayOga-vyavacchEdam siddham."– There is no time factor in this servant-Master relationship and so, it is a permanent one. This relationship cannot be broken, neither by the jIva nor by the Lord. There is also another fact derived from this. Of these two, one is the soul and the other is the body. The Lord is the Sareeri (soul) and the jiva is Sareera (body), says SwAmi Desikan: " இத்தாலே शरीर-शरीरि भाव மும் फलि க்கும். “, “iththAlE Sareera-Sareeri bhAvamum phalikkum."– From this, also results the concept of body-soul tie. Here, we may recall a SlOka of Swami Desikan in his Srimad rahasyatraya- sAram: निश्चिते परशेषत्वे शेषं संपरिपूर्यते।
अनिश्चिते पुनस्तस्मिन् अन्यत् सर्वमसत्समम्॥ niScitE paraSEshtvE SEsham samparipUryatE | aniScitE punastasmin anyat sarvam-asatsamam || (When the relationship of our being the servants of the Supreme Lord is well established in the mind, the other requisites follow easily as being necessary to it. When that thought is not established in the mind, all the rest serve no purpose and are really non-existent even though they may be there. These requisites for spiritual life are self-control and serenity.)

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SwAmi Desikan just showed us that the primitive letter ‘a’ indicates that the Supreme Lord is our protector and the affix of ‘Aya’ in the dative case indicates He is the SEshi of all. Now he says that these two natures of the Lord help the jIvAs in great measure both in their bonded state and in the liberated state: " இங்கு ப்ரக்ருதி-ப்ரத்யயங்களாலே தோற்றின ரக்ஷகத்வ-சேஷித்வங்களுக்கு अझान-दुःखबहुलै யான லீலா विभूति யிலும் प्रकाशादि-बहुलै யான நித்ய विभूति யிலும் प्राचुर्येण उपयोग ம்.
“कारणभूत ன் ரக்ஷகன் " என்கையாலே பிதாவினுடைய ரக்ஷகத்வம் போலே இது विश्वसनीयतम மாம்.ஏ शेषि रक्षक ன் " என்கையாலே ப்ரியனான पति வைத்யனாமாபோலே हृद्यतम முமாம். “, “ingu prakruti-pratyayangkaLAlE thORRina rakshakathva-SEshithvangkaLukku aj~nAna-duhkhbahulaiyAna leelA vibhUtiyilum prakASAdi-bahulaiyAna nitya vibhUtiyilum prAcuryENa upayOgam.
“kAraNabhUtan rakshakan"enkaiyAlE pithAvinudaiya rakshakathvam pOlE ithu viSvasaneeyatamamAm.“SEshi rakshakan"enkaiyAlE priyanAna pati vaidyanAmApOlE hrdyatamamumAm.”
We shall now study this statement in detail. " இங்கு ப்ரக்ருதி-ப்ரத்யயங்களாலே தோற்றின ரக்ஷகத்வ-சேஷித்வங்களுக்கு “,
“ingu prakruti-pratyayangkaLAlE thOTRna rakshakatva-SEshithvangkaLukku”– Here, ‘prakrti’ refers to the syllable, ‘a’ which is the primary letter. We have already seen that this indicates the protecting nature of the Lord. ‘pratyaya’ is the affix, that is ‘aya’ which indicates that the Lord is the Master, that is, ‘SEshi’.

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“अझान-दुःखबहुलै யான லீலா विभूति யிலும் प्रकाशादि-बहुलै யான நித்ய विभूति யிலும் प्राचुर्येण उपयोग ம். “, “ajnAna-duhkhbahulaiyAna leelA vibhUtiyilum prakASAdi-bahulaiyAna nitya vibhUtiyilum prAcuryENa upayOgam.”– The two aspects of the Lord are prominent in this world as well as SrI VaikuNTham. This world, which is known as ’leelA vibhUti’, is full of ignorance (avidya) and misery (duhkham). The nitya vibhUti, that is, SrI VaikuNTham, is full of glow, because of jnAna and Bliss. In both these worlds, the Lord is the protector and Master of the sentient beings. “कारणभूत ன் ரக்ஷகன் " என்கையாலே பிதாவினுடைய ரக்ஷகத்வம் போலே இது विश्वसनीयतम மாம். “, “kAraNabhUtan rakshakan"enkaiyAlE pithAvinudaiya rakshakatvam pOlE ithu viSvasaneeyatamamAm.”–
It has also been seen earlier that as the syllable, ‘a’, is the cause of all letters, the Lord is the original Cause of everything. As He is the Cause, we can be sure of His being our protector. In our life, we see this directly. Can’t we believe that the father protects his son in this world? It is the father’s right as well as duty. Similarly, as the Lord is the Cause and the Father of the world, will there be any doubt about the certainty of His protecting the world? It is totally believable – ‘ithu viSvasaneeyathamam’. We must take a special note of the expression, “viSvasaneeya-thamam”, used by Swami Desikan. Had he said “viSvasaneeya”, it would have meant merely trustworthy; had he said “viSvasaneeya-tharam”, it would have meant more trustworthy compared to another. But, SwAmi Desikan has used the term “viSvasaneeya-thamam” only to emphasize that it is the most trust-worthy. Next, SwAmi Desikan says that if the Lord Who is the Master tries to protect

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the sentient being, it certainly most pleasant, isn’t it? For this he cites an example: ‘शेषि रक्षक ன் ' என்கையாலே ப்ரியனான पति வைத்யனாமாபோலே हृद्यतम முமாம். “, “SEshi rakshakan’ enkaiyAlE priyanAna pati vaidyanAmApOlE hrdyatamamumAm.”– In this world, if the husband, who is lovable for the wife, happens to be a doctor also taking care of her health, will there be anything more pleasant to the heart than it?
SwAmi Desikan says it is “हृद्यतम முமாம் “, “hrdyatamamumAm."– The most pleasing to the heart. Had he said merely, ‘hrdya’ – it would have meant mere ‘pleasing’. If he had said, ‘hrdya-taram’, it would have meant, ‘more pleasing’, compared to something else. Since he has used the term ‘hrdya-tamam’, he wanted to mean ‘most pleasing to heart’, with no comparison. SwAmi Desikan has some more aspects emerging out of the syllable, ‘a’ to reveal. These aspects are supportive of the Lord’s causal and protective nature. SwAmi Desikan says: " இக் காரணத்வாதிகளுக்கு உபயுக்தங்களாய் ப்ரமாண सिद्ध ங்களான सर्वझत्व- सर्वशख्नित्वादि களும் “लक्ष्म्या सह हृषीकेशः”,“अस्या मम च शेषं हि” இத்யாதிகளிற்படியே द्वय த்த்ில் போலே ஸர்வ-ரக்ஷண- दीक्षि தனான ஸர்வ சேஷியினுடைய सहधर्म-चारिणी ஸம்பந்தமும் இங்கே अनुसंधेय ம். “, “ik kAraNatvAdikaLukku upayukthangkaLAi pramANa siddhangkaLAna sarvaj~natva-sarva-SaktitvAdikaLum ’lakshmyA saha hrsheekESah’, ‘asyA mama ca SEsham hi’, ityAthikaLiRpadiyE dvayaththil pOlE sarv-rakshaNa- deekshithanAna sarva SEshiyinudaiya sahadharma-cAriNee sambandamum ingE anusandhEyam.”

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These aspects are useful to the Lord in His being the Cause etc.: " இக் காரணத்வாதிகளுக்கு உபயுக்தங்களாய் " ,
“ik kAraNatvAdikaLukku upayukthangkaLAi”–
Here ‘Adi’, etc., refers to the Lord being the Protector and His being the Master of all. Scriptural authorities ‘pramANangaL’ indicate these aspects. They are: " ப்ரமாண सिद्ध ங்களான सर्वझत्व-सर्वशख्नित्वादि களும் “, “pramANa siddhangkaLAna sarvaj~natva-sarva-SaktitvAdikaLum”– What are shown by the scriptural authorities are: omniscience, omni-potency, etc. Omniscience is the capacity to know everything. Omni-potency is the capacity to do anything. One more aspect is there: The relationship with SrI (Lakshmee). SwAmi Desikan quotes from the scriptural authorities: “लक्ष्म्या सह हृषीकेशः”, “अस्या मम च शेषं हि” “lakshmyA saha hrisheekESah”,“asyA mama ca SEsham hi” The first quote is from a SlOka of LakshmeeTantram. Let us see the full SlOka: लक्ष्म्या सह हृषीकेशः देव्या कारुण्य-रूपया।
रक्षकः सर्वसि˜ान्ते वेदान्तेऽपि च गीयते॥ lakshmyA saha hrsheekESah dEvya kAruNya-rUpayA | rakshakah sarvsiddhAntE vEdAntEpi ca geeyatE ||
—Lakshmee Tantram, 28-14

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“He is forever in the company of SrI!” SrI Senbakavalli ThAyAr and SrI PuNDareekAksha PerumAl serthi
(Thiruvellarai) (It is stated in all siddhAntas (systems) and in the vEdAnta that the Lord acts as the protector only in the company of Lakshmee, Who is the very embodiment of compassion.) The second quote is from the VishvakSEna Samhita. The full SlOka is: अस्या मम च शेषं हि विभूतिः उभयात्मिका।

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इति श्रुतिशिरः सि˜ मच्छास्त्रेष्वपि मानद॥
asyA mama ca SEsham hi vibhUtih ubhayAtmikA | iti SrutiSirah siddha macchAstrEshvapi mAnada || — VishvakSEna Samhita (The two kinds of aisvarya (namely, nitya-vibhUti and the leelA-vibhUti) are SEsha to me and to Her, Oh Brahma! This is declared in the VEdAnta and in My scriptures (PaancarAtra Agamas). SwAmi Desikan further shows how this association of Lakshmee helps the jIvas in ensuring protection from the Supreme Lord: " இத்யாதிகளிற்படியே द्वय த்த்ில் போலே ஸர்வ-ரக்ஷண- दीक्षि தனான ஸர்வ சேஷியி னுடைய सहधर्म-चारिणी ஸம்பந்தமும் இங்கே अनुसंधेय ம். " “ityAthikaLiRpaDiyE dvayaththil pOlE sarv-rakshaNa-deekshithanAna sarva SEshiyinuDaiya sahadharma-cAriNee sambandamum ingE anusandhEyam."– The Lord Who is determined to grant redemption to all, is ever ready to do so with His Consort, Lakshmee Who remains with Him for ever. The relationship with His spouse for the purpose of protection, which is evident from various pramANas is derived by inference in the Thirumanthiram. She is being mentioned specifically by the word “SrI” in the dvaya mantram. Whenever the Lord is referred to, Lakshmee should also be considered as referred to, as per the principle, known as ‘sanniyOgaSishTa-nyAyam’: संनियोगशिष्टानां सह वा प्रवृत्तिः सह वा निवृत्तिः। sanniyOgaSishTAnAm saha vA pravrttih, saha vA nivrttih This is a statement in vyAkaraNa scripture. The meaning is:

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If two things are enjoined as necessary, wherever one of them is mentioned, the other should be considered as indicated. The same is stated by the AcAryas too: स्वरूपं स्वातन्त्र्यं भगवत इदं चन्द्रवदने त्वदाश्लेषोत्कर्षाद्भवति खलु निष्कर्षसमये। त्वमासीर्मातः श्रीः कमितुरिदमित्थंत्वविभवः तदन्तर्भावात्त्वां न पृथगभिधते श्रुतिरपि॥ svarUpam svAtantryam bhagavata idam candravadanE tvadASlEshOtkarshAt bhavati khalu nishkarsha samayE | tvamAseermAtah SrIh kamituridamitthamtvavibhavah tadantarbhAvAttvAm na prthagabhidhatE Srutirapi || — SrI GuNaratnakOsam-28 Since Thou (SrI) art ever inseparably connected with Thy Lord, even the Veda does not mention Thee separately. Hence, in all the forms of meditation prescribed in the Upanishads, all qualities and attributes of the Lord which define His nature are to be meditated upon even though only one or two of them are actually mentioned in the particular Vidya. Similarly, this attribute, that is, Lakshmee, Who is the most important of all attributes, should also be borne in mind. It is this attribute, that is, Lakshmee, which is exclusive to the Lord and rules out other deities, and defines the Lord’s essential nature which is not dependent upon anything else. This can be seen as mentioned in SrI VAlmeeki RAmAyaNa:

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शक्या लोभयितुं नाहं ऐश्वर्येण धनेन वा।
अनन्या राघवेणाहं भास्करेण प्रभा यथा॥ SakyA lObhayitum nAham aiSvaryENa dhanEna vA | ananyA rAghavENAham bhAskarENa prabhA yathA || —RAmAyaNa, 5-21-15 (Just as the radiance cannot be separated from the sun, I cannot remain separated from RAghavA.) These are Sita’s words. Thus, in the syllable ‘a’, along with the other attributes of the Lord, His ever-lasting relationship with SrI Lakshmee also is highlighted, says SwAmi Desikan.

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THE SIGNIFICANCE OF THE ‘U’ IN PRANAVA
After discussing in detail the significance of the first syllable ‘a’ of the praNava, Swami Desikan now takes up the second syllable ‘u’ to analyze the messages conveyed by it: “मध्यम- அக்ஷரம் श्रुति களில் ப்ரயோக விசேஷ प्रसिद्धि யாலே अवधारणार्थ மாய், கீழ்ச் சொன்ன तादर्थ्य த்தை अन्ययोग-व्यवच्छेद த்தாலே நியமிக்கிறது. அகார
वाच्य னான श्रियः பதிக்கே निरुपाधिकशेष ம் என்றதாயிற்று. இத்தால் ஜீவர்களைப் பற்ற निरुपाधिक-शेषत्व ம் கழிகையாலே देवान्तर-परित्याग மும் फलि க்கும். இது तदीय-पर्यन्त மென்னுமிடம் ' மற்றுமோர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன் ’ என்று காட்டப்பட்டது. " “madhyama-aksharam SrutikaLil prayOga viSEsha prasiddhiyAlE avadhAraNArthamAi, keezhc conna tAdarthyaththai anyayOga- vyavacchEdaththAlE niyamikkiRathu. akAra vAcyanAna Sriyah-pathikkE nirupAdhikaSEsham enRthAyiRRu. iththAl jeevarkaLaip paRRa nirupAdhika- SEshatvam kazhikaiyAlE dEvatAnthara-parityAgamum phalikkum. ithu tadeeya- paryantam ennumidam ‘maRRumOr deivam uLathenRu irupArODu uRRilEn’ enRu kAttappattathu.” In the PraNava, ‘u’ is the middle syllable. This syllable is found mentioned in various scriptural passages. Says SwAmi Desikan: “मध्यम- அக்ஷரம் श्रुति களில் ப்ரயோக விசேஷ प्रसिद्धि யாலே अवधारणार्थ மாய் “, “madhyama-aksharam SrutikaLil prayOga viSEsha prasidhiyAlE avadhAraNArthamAi” – The syllable ‘u’ has a special application in the Vedic passages. When we consider these passages, we find that it is used in the sense of determination.

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" கீழ்ச் சொன்ன तादर्थ्य த்தை अन्ययोग-व्यवच्छेद த்தாலே நியமிக்கிறது. “, “keezhc conna tAdarthyatthai anyayOga-vyavacchEdaththAlE niyamikkiRathu."– It emphasizes the meaning mentioned earlier, that is, the sentient beings belong to the Lord, signified by the first syllable, ‘a’ along with the hidden affix, ‘Aya’. It may be questioned that when ‘a’, with the affix, ‘Aya’, indicates the fact of His being the SEshi, why should there be a need to re- emphasize the same fact? A fact is strengthened by ruling out any doubt that is likely to arise in the mind. In this case, a doubt may arise in our minds that the Lord may be one among the different SEshis. That is, He may be one of the Masters of the jIva. For instance, jIva himself can be his own master, besides the Lord. This is being denied by this middle syllable, ‘u’. Technically it is known as ‘avadhAraNam’ – exclusiveness. More clearly, it cuts off any such master- servant relationship with others. This is the meaning of ‘anya-yOga- vyavcchEdam’. Here, ‘yOga’ means connection. ‘anya-yOga’ means connection with other than a particular one. ‘vyavacchEdam’ means denial or elimination. Hence, the expression, ‘anya-yOga-vyavacchEdam’, eliminates of any such connection which, in this context, is the master-servant relationship. By this denial, it now becomes clear that the jIva is servant only to the Lord and none else. This is being now put in a polished way by SwAmi Desikan: " அகார वाच्य னான श्रियः பதிக்கே निरुपाधिकशेष ம் என்றதாயிற்று. “, “akAra vAcyanAna Sriyah-pathikkE nirupAdhikaSEsham enRthAyiRRu.”– Hence, jIva is the SEsha (servant) of the Lord, the Consort of Lakshmee, indicated by the syllable, ‘a’ in the natural way not for any reason or cause. This is technically mentioned by the expression, ’nirupAdhika-SEsham’. As a result of this, the jIva is not answerable to anyone else. This is revealed by SwAmi Desikan next:

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“The jIvAs are His servants!” -
(SrI PuNDareekAksha PerumAl - Thiruvellarai)

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" இத்தால் ஜீவர்களைப் பற்ற निरुपाधिक-शेषत्व ம் கழிகையாலே देवान्तर- परित्याग மும் फलि க்கும். “, “iththAl jeevarkaLaip paRRa nirupAdhika-SEshatvam kazhikaiyAlE dEvatAnthara-parityAgamum phalikkum."– The fact that the jIva is a natural servant of the Lord results in the exclusion of other gods being his masters. Not only he will not approach them but he will avoid any relationship with those who believe in the existence of another god apart from the Consort of SrI, says SwAmi Desikan: " இது तदीय-पर्यन्त மென்னுமிடம் ' மற்றுமோர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன் ’ என்று காட்டப்பட்டது. “, “ithu tadeeya-paryantam ennumidam ‘maRRumOr deivam uLathenRi irupArOdu uRRilEn’ enRu kAttappattathu.” The exclusion of other gods extends up to their devotees too. This is shown by AzhvArs too. For instance, SrI Thirumangai AzhvAr has stated, ‘I will not have anything to do with those who say there is another god (other than the Consort of SrI). SwAmi Desikan quotes from the AzhvAr’s verse to establish this. We shall see the verse in full: மற்றுமோர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன் உற்றதும் உன் அடியார்க்கு அடிமை மற்றெல்லாம் பேசிலும் நின்திருவெட்டெழுத்தும்
கற்று நான் கண்ணபுரத்துறையம்மானே. maRRumOr deivam uLathenRu iruppArOdu uRRilEn uRRathum un aDiyArkku adimai maRRellAm pEsilum nin thiru vettezhuththum

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kaRRu nAn kaNNapuratthuRaiyammAnE. —Periya Thirumozhi, 8-10-3 (Oh Lord of KaNNapuram! I will not join those who believe that there is a God besides You. After learning the ashTAkshara mantra of Yours, I abide by the message that I am a servant of Your devotees, though there are several other messages conveyed by that mantra.) After fine-tuning the significance of the first two syllables of the praNava, SwAmi Desikan now guides the disciples in practical way of observing it in their lives: " இப்படிப்பட்ட अनन्यार्ह-शेषत्व ம், ‘दासभूतः शरणागातेऽस्मि, तवास्मि दास इति वख्नारं मां तारय’ என்கிறபடியே पद-त्रय த்தில் தோற்றுகிற स्वरूप-प्रतिपत्ति யிலும், उपाय-परिग्र ह த்திலும், पुरुषार्थ प्रार्थ னையிலும் अनुसंधेय ம் என்னுமிடத்தை ' குலதொல்லடியேன் ‘, ' புகலொன்றில்லாவடியேன் ‘, ' ஆறாவன்பிலடியேன் ’ என்று ஆழ்வார் அருளிச் செய்தார். “, “ippadippatta ananyArha-SEshatvam ‘dAsabhUtah SarNAgatOsmi, tavAsmi dAsa iti vakttAram mAm tAraya’ enkiRapadiyE pada-trayaththil thORRukiRa svarUpa-pratipattiyilum, upAya-parigrahaththilum, purushArtha prArthanaiyilum anusandhEyam ennumidathhai ‘kulatholladyEn’, ‘pukalonRillAvadyEn’, ‘ARavanbilaDiyEn’ enRu AzhvAr aruLic ceithAr.” Thus the jIva should ever keep in mind the thought that he is a servant only to the Lord and not to anyone else. This thought should be there when he meditates on the meaning of the Tirumanthiram. This feeling should be there when he meditates on the first word, the praNava, which reveals to him the knowledge about the nature of his Atma; when he performs the means of prapatti in accordance with the second word, ’nama:’; and when he seeks the fruit of mOksha from the Lord, as indicated in the third word, ’nArAyaNAya’. SrI RAmAnuja has set an example in his SaraNAgati Gadyam:
“As I cry, ‘I am Thy servant and seek refuge under Thee; I am Thy servant’,

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help me to cross over this prakruti.” Even SrI NammAzhvAr has spoken thus: ' குலதொல்லடியேன் ‘, ‘kulatholladiyEn’; ' புகலொன்றில்லாவடியேன் ‘, ‘pukalonRillAvadiyEn’; ' ஆறாவன்பிலடியேன் ‘, ‘ARAvanbiladiyEn’. All the three quotes are from among the last eleven verses of Tiruvaimozhi’s sixth centum. We shall consider one by one: உலகமுண்ட பெருவாயா உலப்பில் கீர்த்தியம்மானே நிலவும்சுடர் சூழொளிமூர்த்தி நெடியாய் அடியேன் ஆருயிரே திலதமுலகுக்காய்நின்ற திருவேங்கடத் தெம்பெருமானே குலதொல்லடியேன் உனபாதம் கூடுமாறு கூறாயே.
ulakamunda peruvAyA ulappil keerththiyammAnE nilavum cudar sUzhoLimUrththi nediyAi adiyEn AruyirE thilathamulakukkkAi ninRa thiruvEngkadaththu emperumAnE kulatholladiyEn unapAtham kUdumARu kooRAyE. –(TiruvAimozhi, 6-10-1) The AzhvAr addresses the Lord of TiruvEnkadam: ‘Oh My Lord! I am Your servant by virtue of my belonging to the family which is traditionally at Your service– ( குலதொல்லடியேன் ), (kulatholladiyEn). Hence, please tell how to attain Your feet – ( உனபாதம் கூடுமாறு கூறாயே ), (unapAtham kUdumARu kooRAyE).’ SwAmi Desikan has given this quote which will help us to meditate on the nature of the Atma, which is the natural SEsha of the Lord. In particular, the AzhvAr’s word, ‘kulatholladiyEn’ – traditionally I am Your servant, shows we are His servants without any cause or reason, that is, by nature.

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“The Lord of ThiruvenkaTam!” SrI Malayappa Swamy with ubhaya nAccimArs - Tirumala

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After one gets the firm knowledge about his being the servant only of the Lord and none else, he should adopt the means to attain Him. With this in mind, SwAmi Desikan gives the second quote: ' புகலொன்றில்லாவடியேன் ‘, ‘pukalonRillAvaDiyEn’ It is from the tenth verse: அகலகில்லேன் இறையுமென்று அலர்மேல்மங்கை உறைமார்பா நிகரில் புகழாய் உலகம் மூன்றுடையாய் என்னையாள்வானே நிகரில் அமரர் முனிக்கணங்கள் விரும்பும் திருவேங்கடத்தானே புகலொன்றில்லாவடியேன் உன்னடிக்கீழ் அமர்ந்து புகுந்தேனே. akalakillEn iRaiyumenRu alarmElmangai uRai mArbhA nikaril pukazhAi ulakam mUnRudaiyAi ennaiyALvAnE nikaril amarar munikkakaNangaL virumbum tiruvEnkadaththAnE pukalonRillAvadiyEn unnadikkeezh amarnthu pukunthEnE. —TiruvAimozhi, 6-10-10 The AzhvAr again addresses the Lord of TiruvenkaDam: Oh the Lord of TiruvEnkaDam, Who are loved by the nitya-sUris and sages! I do not have any refuge – ( புகலொன்றில்லாவடியேன் ), (pukalonRillAvadiyEn). I have now entered under Your feet to remain for ever and do service to You –
( உன்னடிக்கீழ் அமர்ந்து புகுந்தேனே ), (unnadikkeezh amarnthu pukunthEnE). Here, the AzhvAr surrenders at the feet of the Lord, as indicated by the second word of the Thirumanthiram: ’nama:’. Besides remembering one’s nature of being the exclusive SEsha of the Lord and adopting the means to attain Him, SwAmi Desikan mentioned that he should

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also pray to the Lord for the purushArtha, namely, mOksha. Accordingly, he mentioned the third quote, ' ஆறாவன்பிலடியேன் ‘, ‘ARAvanbiladiyEn’. This is from the second verse of the same series: கூறாய் நீறாய் நிலனாகிக் கொடுவல்லசுரர் குலமெல்லாம் சீறாவெரியும் திருநேமிவலவா தெய்வக்கோமானே சேறார்சுனைத்தாமரை செந்தீமலரும் திருவேங்கடத்தானே ஆறாவன்பிலடியேன் உன்னடிசோ் வண்ணம் அருளாயே.
kURai neeRAi nilanAkik koduvallasurar KulemellAm ceeRAveriyum tirunEmi valavA! deivakkOmAnE! sERArcunaiththAmarai centheemalarum tiruvEngadaththAnE ARAvanpil adiyEn unnadicEr vaNNam aruLAyE. –TiruvAimozhi, 6-10-2 Here, the AzhvAr prays to the Lord of TiruvEngadam to grace him with the fruit of attaining His feet. He particularly points to the fact that the Lord Who is holding the glowing Discus in His hands which is capable of totally eliminating all the enemies, should also destroy the AzhvAr’s enemies, who are blocking his salvation, and make way for him to attain His feet. Such an ardent prayer is an essential for one to attain the Lord’s abode. This is indicated by the third word of the Tirumantra, ’nArAyaNAya’. SwAmi Desikan cites the instance of the AzhvAr’s prayer, as he is our foremost AcArya in this mundane world. By citing these three quotes, SwAmi Desikan shows the pramANams – scriptural authority – to emphasize the necessity for ever thinking of oneself being the servant only of the Lord and no one else, while meditating on the Thirumanthiram. With this, SwAmi Desikan concludes the discussion on the second syllable, ‘u’ of the Thirumanthiram.

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THE SIGNIFICANCE OF THE ‘M’ IN PRANAVA
After explaining in detail the significance of the second syllable, ‘u’ of the PraNava, SwAmi Desikan now takes up the third syllable, ’m’ for explaining its significance: “तृतीय-अक्षर ம் கீழ்ச் சொன்ன சேஷத்வத்தினுடைய आश्र யத்தைக் காட்டுகிறது. இத்தை ‘मन झाने’, ‘मनु अवबोधने’ என்கிற धातु க்களிலே निष्पन्न மான पद மென்றும் छान्दसप्रक्रि யையாலே अस्मच्छब्द த்திலே லுப்த-சேஷமாய் நிற்கிறது என்றும் யோஜிப்பார்கள். இது ஜீவ वाचक மென்னுமிடம் ஆத்ம-ஸமர்ப்பண- विधि

வாக்யத்தாலே ஸமர்ப்பணீயனான ஆத்மாவுக்கு ப்ரகாசமாகப் परिशेष- सिद्ध மாகையாலும் ककार ம் முதலாய் मकार ம் இறுதியான வர்ணங்களைப் पञ्चविंशति

தத்த்வங்களுக்கு वाचक ங்களாகத் तत्त्वसागरसंहितादि களிலே சொல்லுகையாலும் ‘मकारं जीवभूतं तु’, ‘आत्मा स तु मकारोऽयं पञ्चविंशः प्रकीर्तितः’ என்று விசேஷிக்கையாலும் सिद्ध ம். “, “truteeya-aksharam keezhc conna cEshathvaththinudaiya ASrayaththaik kAttukiRathu. iththai ‘mana j~nAnE’, ‘manu avabOdhanE’ enkiRa dhAtukkaLilE nishpanna-mAna padamenRum, chAndasa-prakriyaiyAlE asmat SabdaththilE lupta SEshamAi niRkiRathu enRum yOjippArkaL. ithu jIva vAcakamennumidam Atma-samarppaNa-vidhi vAkyAththAlE samarppaNeeyanAna AthmAvukku prakASamAkap pariSEsha-siddhamAkaiyAlum kakAram muthalAi makAram iRuthiyAna varNangkaLaip pancavimSati thaththvangkaLukku vAcakangkaLAkath tatvasAgara-samhitAdikaLilE sollukaiyAlum ‘makAram jeevabhUtam tu’, ‘AtmA sa tu makArOyam pancavimSaha prakeertitah’ enRu viSEshikkaiyAlum siddham.”
Before studying SwAmi Desikan’s presentation, we must keep in mind the truths which have been already revealed by him. The first syllable, ‘a’ represents the Lord Who is the Cause of everything, the Protector and the

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SEshi, Master of all. He is the only one Master is derived from the second syllable, ‘u’. It was pointed out earlier that the SEsha, that is servant comes later in the form the third and final syllable, ’m’, who is the jIva. This means he is the possessor of this SEshatvam, that is, the nature of being the servant of the Master. This what Swami Desikan says in the first sentence: “तृतीय-अक्षर ம் கீழ்ச் சொன்ன சேஷத்வத்தினுடைய आश्र யத்தைக் காட்டுகிறது. “, “truteeya-aksharam keezhc conna cEshatvattinuDaiya ASrayatthaik kATTukiRthu.” – The third syllable shows the jIva where the quality of SEshatvam rests. How is it? – The learned explain this in the following way, says SwAmi Desikan: " இத்தை ‘मन झाने’, ‘मनु अवबोधने’ என்கிற धातु க்களிலே निष्पन्न மான पद மென்றும் छान्दस-प्रक्रि யையாலே अस्मच्छब्द த்திலே लुप्त சேஷமாய் நிற்கிறது என்றும் யோஜிப்பார்கள். “, “truteeya-aksharam keezhc conna cEshatvattinuDaiya ASrayaththaik kAttukiRthu. iththai ‘mana j~nAnE’, ‘manu avabOdhanE’ enkiRa dhAtukkaLilE nishpanna-mAna padamenRum, chAndasa-prakriyaiyAlE asmat SabdaththilE lupta SEshamAi niRkiRathu enRum yOjippArkaL.” –
The syllable ’m’ – which in Sanskrit, is said to have evolved from the verbal root, ‘man’. This verbal root, ‘man’ has two meanings:

knowledge: मन झाने, ‘mana j~nAnE’; and
possession of knowledge: मनु अवबोधने , ‘manu avabOdhanE’. By the first meaning, we come to know that the jIva is knowledge itself. By the

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second, we derive that he does possess knowledge as an attribute. Therefore, from the verbal root ‘man’, evolves the syllable, ’m’. It is also said that by another way too the syllable ’m’ is evolved. That is, according to the Vedic nighanDu – vocabulary of Vedic words – in the Sanskrit word ‘asmat’ which means, the first person word,“I”, ’m’ is the middle syllable, with ‘as’ being the pre-fix and ‘at’ being the suffix. That is, ‘as’ + ’m’ + ‘at’ = ‘asmat’. With the pre-fix and the suffix removed, the balance left is ’m’, which indicates the jIvAtma. We have already noticed that the PraNava is an independent mantra uttering which one performs prapatti – surrendering our Atma at the feet of the Lord. It is, therefore, necessary that this aspect is reflected in the praNava. This is what SwAmi Desikan states next: " இது ஜீவ वाचक மென்னுமிடம் ஆத்ம-ஸமர்ப்பண- विधि வாக்யத்தாலே
ஸமர்ப்பணீயனான ஆத்மாவுக்கு ப்ரகாசமாகப் परिशेष-सिद्ध மாகையாலும் “, “ithu jIva vAcakamennumidam Atma-samarppaNa-vidhi vAkyAththAlE samarppaNeeyanAna AthmAvukku prakASamAkap pariSEsha-siddha- mAkaiyAlum” That this syllable, ’m’ represents the jIvAtma, is known from the sentence in the form of an injunction, in which ’m’ refers to the thing that is being surrendered. This is known from the balance syllable left. This is explained thus: We know that the first syllable, ‘a’ mentions the Lord to whom the surrender is made. The second syllable, ‘u’ refers to the exclusiveness of His being the Master or His Consort, Lakshmee. The left over syllable in the praNava, is therefore, ’m’. This ’m’ clearly represents the jIvAtma that is being surrendered to Sriya-patih, the Consort of Lakshmee. This is one way of fixing the syllable, ’m’ as indicative of the jIva.

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There is also another way, says SwAmi Desikan: “ककार ம் முதலாய் मकार ம் இறுதியான வர்ணங்களைப் पञ्चविंशति

தத்த்வங்களுக்கு वाचक ங்காளகத் तत्त्वसागरसंहितादि களிலே சொல்லுகையாலும் “, “kakAram muthalAi makAram iRuthiyAna varNangkaLaip pancavimSati thaththvangkaLukku vAcakangkaLAkat tatvasAgara-samhitAdikaLilE sollukaiyAlum” According our siddhAnta, there are 25 tattva-s, realities, besides the 26th reality, Parabrahman, SrIman nArAyaNa. They are as follows: In the descending order: jIva, prakruti, Intellect (Mahat), Ego (AhankAra), Five TanmAtrA-s (Sound, Touch, Colour, Taste, Smell) Five Elements (Ether, Air, Fire, Water, Earth.) Mind Five organs of Knowledge (eyes, ears, tongue, nose, skin) Five organs of Action (hands, feet, organ of evacuation, organ of generation) In the ascending order, these start from the organs of action (5), organs of knowledge (5), Mind (1), Elements (5), TanmAtrA-s (5), Ego(1), Intellect(1), Prakruti (1) and finally end with jIvAtma (1). In all, there are 25 in number. SwAmi Desikan gives the pramANa – authority in support of this theory:

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“‘मकारं जीवभूतं तु’, ‘अत्मा स तु मकारोऽयं पञ्चविंशः प्रकीर्तितः’ என்று விசேஷிக்கையாலும் सिद्ध ம். “, “‘makAram jeevabhUtam tu’, ‘AtmA sa tu makArOyam pancavimSaha prakeertitah’ enRu viSEshikkaiyAlum siddham.”
Some Samhitas specifically state the syllable, ’m’ as representing the jIva. SwAmi Desikan refers to the above mentioned two quotes. Let us consider these quotes in detail: The first one is a part of a SlOka: मकारं जीवभूतं तु शरीरे व्यापकं न्यसेत्
makAram jeevabhUtam tu SreerE vyApakam nyasEt —Source of the quote is not known One should perform nyAsam (surrender) with makAram which indicates the jIva tattva. This is one type of nyAsam to be done while muttering the mantra. And the second quote, अत्मा तु स मकारोऽयं पञ्चविंशः प्रकीर्तितः
AtmA sa tu makArOyam pancavimSaha prakeertitah - is from the PAdmOttara Samhita. We shall consider this along with all the related SlOkas both in this Samhita and the Tattva-sAgara Samhita: पञ्चार्णानां तु पञ्चानां वर्गाणां परमेश्वरः।
संस्थितः कादिमान्तानां तत्त्वात्मत्वेन सर्वदा॥

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pancArNAnAm tu pancAnAm vargANAm paramESvarah | samsthitah kAdimAntAnAm tattvAtmatvEna sarvadA || —TattvasAgara Samhita (The five groups of consonants, in the Sanskrit alphabet, each containing five letters beginning with ‘k’ and ending with ’m’ denote the twenty-five tattvas or realities.) भूतानि च कवर्गेण चवर्गेणेन्द्रियाणि च।
टवर्गेण तवर्गेण झानगन्धादयस्तथा॥ मनः पकारेणैवोक्तं फकारेण त्वहंकृतिः।
बकारेण भकारेण महान् प्रकृतिरुच्यते॥ अत्मा तु स मकारोऽयं पञ्चविंशः प्रकीर्तितः॥ bhootAni ca kavargENa cavargENEndriyANi ca | TavargENa tavargENa j~nAnagandhAdayastathA || manah pakArENaivOktam phakArENa tvahamkrutih | bakArENa bhakArENa mahAn prakrutirucyatE || AtmA tu sa makArOyam pancavimSah prakeertitah || – PAdmOttara Samhita, 4-25 to 27 The five letters in the ka group denote the five elements (bhUtas); those in the ca group denote the five senses of action (karmEntriyas); those in the ta group

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denote the five tanmAtras (like smell); the pa denotes the mind; the pha denotes ahankAra; ba denotes mahat; and the bha denotes prakruti. The jIvAtamA is denoted by the letter ’m’ and he is the twenty-fifth tattva or reality.) This is illustrated as follows: क् ख् ग् घ् ङ् – k,kh,g,gh,ng denote the five elements – ether, air, fire, water and earth. च् छ् ज् झ् ञ् – c,ch,j,jh,nj denote the five senses of action – hands, feet, the organ of speech, the organ of evacuation and the organ of generation. ट् ठ् ड् ढ् ण् – T,Th,D,Dh,N denote the five senses of knowledge – eyes, ears, tongue, nose and skin.
त् थ् द् ध् न् – t,th,d,dh,n denote the five tanmAtras – sound, touch, colour, taste and smell. प् फ् ब् भ् म् – p,ph,b,bh,m denote respectively the mind, ahankAra (ego), mahat, prakruti and the jIvAtma. Starting from ‘k’ (kakAram) and ending with ’m’ (makAram), the syllables represent the 25 tattvas (realities), say the samhitas. The 25th principle is the jIvAtma, represented by the syllable, ’m’. Thus, it is now clear that the third syllable, ’m’ refers to the jIvAtma which is the 25th reality just preceding the 26th tattva, the Ultimate Reality, Who is the Parabrahman, SrIman nArAyaNa. After establishing that the third syllable, ’m’ signifies the jIvAtma with pramANas, SwAmi Desikan now explains the aspects of the jIva that are known from this syllable:

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“The Ultimate Reality!”

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" இப்படிகளால் இது ஜ்ஞாந ஸ்வரூபனாய் ஜ்ஞாந गुणक னாய் இரண்டு आकार த்தாலும் அநுகூல स्वभाव னாய் स्वयंप्रकाश னாய் प्रत्य க்காய்
देहादि
விலக்ஷணனாய் गुणत्रय ரஹிதனாய் அணுவாய் निरुपाधिक-सर्वशेषि யிற் காட்டில் அத்யந்த भिन्न னுமான ஜீவனைச் சொல்லுகிறது.
இவ்வக்ஷரம் जात्येक-वचन மாய் त्रिविध-आत्मा க்களையும் சொல்லுகிறதாகவுமாம்.

‘अकारार्थायैव स्वमहमथ मह्यं न’ என்கிறபடியே விசேஷித்துத் தன்னையே காட்டுகிறதாகவுமாம். " “ippadikaLAl ithu j~~nAna svarUpanAi j~~nAna guNakanAi iraNdu AkAraththAlum anukUla svabhAvanAi svayam prakASanAi pratyakkAi dEhAdi vilakshaNanAi guNatraya rahitanAi aNuvAi nirupAdhika-sarva-SEshiyiR kAttil athyantha bhinnanumAna jeevanaic collukiRathu.
ivvaksharam jAtyEka-vacanamAi trividha-AtmAkkaLaiyum sollukiRathakavumAm. ‘akArArthAyaiva svamahamatha mahyam na’ enkiRapadiyE viSEshitthuth thannaiyE kAttukiRathAkavumAm.” " இப்படிகளால் “,“ippadikaLAl”– Looking at the statements referred to so far, we come to know the following aspects of the nature of the jIvAtma: 1)” இது ஜ்ஞாந ஸ்வரூபனாய் “,“ithu j~~nAna svarUpanAi”– The jIvAtma is of the form of knowledge. He is the very consciousness. 2)” ஜ்ஞாந गुणक னாய் “,“j~~nAna guNakanAi”– He also has the knowledge or consciousness as his quality. That is he can know things around him.

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3)” இரண்டு आकार த்தாலும் அநுகூல स्वभाव னாய் “, “iraNdu AkAraththAlum anukUla svabhAvanAi”– By these two aspects, the jIva is of the nature of bliss too. 4) “स्वयं प्रकाश னாய் “, “svayam prakASanAi”– He glows as ‘I’ without the aid of any knowledge. 5)“प्रत्य க்காய் “,“pratyakkAi”– By this self-glow, he knows himself. 6)“देहादि விலக்ஷணனாய் “, “dEhAdi vilakshaNanAi”– The jIvAtma is different from the body and etc. ‘Adi’ includes senses, mind, and the intellect. He is quite different from all these, which are non-sentient. 7)“गुणत्रय ரஹிதனாய் “, “guNatraya rahitanAi”– In his nature as knowledge, the jIvAtma is devoid of the guNas, namely, sattvam, rajas and tamas, which are the qualities of non-sentient objects. 8)” அணுவாய் “,“aNuvAi”– He is of the size of an atom, that is, the minutest. 9)“निरुपाधिक-सर्वशेषि யிற் காட்டில் அத்யந்த भिन्न னுமான ஜீவனைச் சொல்லுகிறது. “, “nirupAdhika-sarva-SEshiyiR kAttil athyantha bhinnanumAna jeevanaic collukiRathu."– This syllable ’m’ indicates the individual jIva who is totally different from the Lord, Who is the natural Master of all.

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10)” இவ்வக்ஷரம் जात्येक-वचन மாய் त्रिविध-आत्मा க்களையும் சொல்லுகிறதாகவமாம்.

“Ivvaksharam jAtyEka-vacanamAi trividha-AtmAkkaLaiyum collukiRathakavumAm."– This syllable ’m’ also signifies jIva as a single class to which belong countless jIva-s. At the same time, it covers all the three types of jIva-s. They are: the jIva-s in bondage in this samsAra; the liberated souls; and the ever-free souls. 11) “अकारार्थायैव स्वमहमथ मह्यं न’ என்கிறபடியே விசேஷித்துத் தன்னையே காட்டுகிறதாகவுமாம். “, “akArArthAyaiva svamahamatha mahyam na’ enkiRapadiyE viSEshitthuth thannaiyE kATTukiRathAkavumAm."– This is also shown in a SlOka, beginning with ‘akArArthAyaiva svamahamatha mahyam na’ —“I belong only to Sriman nArAyaNa Who is indicated by the first syllable ‘a’; beyond that, I do not exist even for myself.” This quote is from SrI ashTaSlOkee of SrI ParAaSara bhaTTar: अकारार्थायैव स्वमहमथ मह्यं न निवहाः
नराणां नित्यानामयनमिति नारायणपदम्। यमाहास्मै कालं सकलमपि सर्वत्र सकलासु
अवस्थावाविः स्युर्मम सहजकैङ्कर्यविधयः॥ akArArthAyaiva svamahamatha mahyam na nivahAha narANAm nityAnAmayanamiti nArAyaNapadam | yamAhAsmai kAlam sakalamapi sarvatra sakalAsu

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avasthAsvAvih syuh mama sahaja-kainkarya-vidhayah || –aShTaSlOkee-3 (I belong only to the Lord, Who is denoted by the syllable ‘a’; I do not exist for myself; He Who is denoted by the word ’nArAyaNa’, which means the Person Whose is the abode of the innumerable things and jIvas as a whole and He as well resides in them. To Him I should render varied forms of service by virtue of my nature, at all times, in all places and in all states.) Thus, according to this SlOka also, this third syllable ’m’ can be said to specifically denote the jIvAtma.
We just saw that the pure jIvAtma is atomic in size; is of the form of j~~nAna; and has j~~nAna as the attribute, that is he is capable of knowing objects. This is known as dharmabhUta jnAnam. This fact that jIvAtma has this attributive knowledge is based on a Brahma-sUtra. The sUtra is: झोऽत एव
jnOta Eva — (Brahma sUtra, 2-3-19) (The jIvAtmA is a knower, that is, he possesses the attributive knowledge and this is from the Sruti itself.) Though the jIvAtmA is generally of the essential nature of knowledge, yet, this nature is said to be also pleasing and agreeable, that is, full of bliss. According to pramANas, his attributive knowledge has no restriction or limit. This should be understood to be in the state of mukti (liberated state), in which this attributive knowledge is all-pervasive and not limited by conditions (upAdhi) and without any restriction or limit. But, in the state of bondage, that is, in samsAra, it is very much constrained in the human form and it is almost zero in the case of jIvas in non-sentient objects. The seeker after salvation, that is, mumukshu, should meditate on the jIvAtmA as absolutely pure and blissful only as the SEsha to the Supreme Lord. This is indicated in the following Brahma sUtra:

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व्यतिरेकस्तद्भावभावित्वान्न तूपलब्धिवत्॥
vytirEkastadbhAvabhAvitvAt na tu upalabdhivat —Brahma sUtra, 3-3-52 No, only in the state (of jIvAtamA) that differs from the state of samsAra (should be meditated upon), for that is the state which will ensue in mOksha as in the contemplation of Brahman as He is. SwAmi Desikan explains this further now: ‘दासभूताः स्वतः सर्वे’, ‘आत्मदास्यं हरेः स्वाम्यं’, ‘स्वत्वमात्मनि संजातं’, ‘दासोऽहं वासुदेवस्य’, ‘दासत्वात् वासुदेवस्य’ इत्यादि களிற்படியே தன்னை श्रियः பதிக்கு अनन्यार्हशेषभूत னென்றறியவே தன்னுடைய गुण-विग्रहादि களிலும் இச் शेषत्व ம் कैमुतिक ந்யாயத்தாலே सिद्धि க்கிறது. இது உபலக்ஷணமாகவுமாம். இங்கு ‘अकारार्थो विष्णुः’ என்கிற श्लोक த்தைப் படிப்பது.

‘dAsabhUtAh svatah sarvE’, ‘AtmadAsyam harEh svAmyam’, ‘svatvamAtmani samjAtam’, ‘dAsOham vAsudEvasya’, ‘dAsatvAt vAsudEvasya’ ityAdikaLiRpadiyE thannai Sriyah-pathikku ananyArha-SEshabhUtan- enRaRiyavE thannudaiya guNa-vigrahAdikaLilum ic-SEshatvam kaimutika nyAyaththAlE siddhikkiRathu. ithu upalakshaNamAkavumAm. ingu ‘akArArthO vishNuh’ enkiRa SlOkaththaip padippathu. The fact of the jIvAtmA being the SEsha of the Supreme Lord is established through the pramANas from which SwAmi Desikan has given the above quotes. We study them in detail: The first quote: ‘दासभूताः स्वतः सर्वे’, ‘dAsabhUtAh svatah sarvE’, — This is from the Iswara Samhita- MantrarAjapada StOtram-12:

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दासभूताः स्वतः सवे ह्यात्मानः परममात्मनः।
अतोऽहमपि ते दास इति मत्वा नमाम्हम्॥ dAsabhUtAha svatah-sarvE hyAtmAnah paramAtmanah | atOhamapi tE dAsa iti matvA namAmyaham || (All the souls are indeed the servants by nature of the Supreme Lord. That is the reason why, I bow before You thinking that I am also Your servant.) – This is uttered by Siva. The second quote: ‘आत्मदास्यं हरेः स्वाम्यं’, ‘AtmadAsyam harEh svAmyam’ is from SrI VishNu tattvam. The full SlOka is as follows: स्वोज्जीवनेच्छा यदि ते स्वसत्तायां स्पृहा यदि।
आत्मदास्यं हरेः स्वाम्यं स्वभावं च सदा स्मर॥
svOjjeevanEcchA yadi tE svasattAyAm spruhA yadi | AtmadAsyam harEh svAmyam svabhAvam ca sadA smara ||
—SrI VishNu tattvam If you desire to attain the highest state and to adopt the means for it, always remember that Hari is your Master and that you are His servant and that this relationship is natural (and not created by anyone). Here, it is implied that the jIvAtmA should remain engaged in the service of the Lord and his devotees which is the highest state to attain. And this thought should be there always in his mind.

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“SrI Hari is my Master!” The third quote: ‘स्वत्वमात्मनि संजातं’, ‘svatvamAtmani samjAtam’. The full verse is: स्वत्वमात्मनि संजातं स्वामित्वं ब्रह्माणि स्थितम्।
उभयोरेव संबन्धो न परोऽभिमतो मम॥ svatvamAtmani samjAtam svAmitvam brahmANi sthitam
ubhayOrEva sambandhO na parObhimatO mama ||
—itihAsa samuchyam 31-56

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“dAsOham VAsudevasya!” (Artwork by Sou.R.Chitralekha)

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That is, one must long for the memory of the Lord-jIva relationship as the Master and the servant to remain for ever, as this is the only relationship is not only true but the most pleasant one too. No other relationship with any one else is not only unreal but not pleasant too. These relationships are only transitory so long as one remains in this material world. The fourth quote is: ‘दासोऽहं वासुदेवस्य’, ‘dAsOham vAsudEvasya’ is from the itihAsa samucchayam, 31-56. The full verse is: दासोऽहं वासुदेवस्य देवदेवस्य शार्ङ्गिणः।
शङ्खचक्रगदापाणेः त्रैलोक्यस्यैकचक्षुषः॥ dAsOham vAsudEvasya dEvadEvasya SaarngiNah | Sankhacakra-gadApANEh trailOkyasyaika cakshushah || —itihAsa samucchayam – 81-56 (I am the servant of SrI VAsudEva, the God of all gods, Who is holding the conch, the discus, the mace and the bow; and Who is like the eyes of the three worlds.) This pramANa is quoted by Swami Desikan to emphasize that, once the jIvAtma firmly believes that he belongs only to the Lord and none else, the Lord keeps Himself ready with all the weapons to protect His dAsan, the jIva. The fifth quote, ‘दासत्वात् वासुदेवस्य’, ‘dAsatvAt vAsudEvasya’ the source of which is not known, means “As I am the servant of VAsudEva”. SwAmi Desikan futher says: “इत्यादि களிற்படியே தன்னை श्रियः பதிக்கு अनन्यार्हशेषभूत னென்றறியவே “,

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“ityAdikaLiRpadiyE thannai Sriyah-pathikku ananyArhaSEshabhUtan enRaRiyavE”– According to these pramANas, one should know that he is the servant only to the Supreme Lord and to none else. Once this firm knowledge comes to one, then what happens? SwAmi Desikan reveals: " தன்னுடைய गुण-विग्रहादि களிலும் இச் शेषत्व ம் कैमुतिक ந்யாயத்தாலே सिद्धि க்கிறது. “, “thannudaiya guNa-vigrahAdikaLilum ic-SEshatvam kaimutika nyAyaththAlE siddhikkiRathu."–
This Seshatva, being the servant of the Supreme Lord, will automatically be reflected in his character as well as in his appearance. This results by the principle of ‘kaimutika nyAya’. When a greater thing is known, will not the lesser great thing be known? That will be obvious. Here, the knowledge of SEshatvam is the greatest one. When it is known firmly to a person, will it not reflect in his behaviour and appearance? There is no need to mention it separately as it is obvious. SwAmi Desikan futher says: " இது உபலக்ஷணமாகவுமாம். “, “ithu upalakshaNamAkavumAm."– It is also a distinctive mark. A person with such a firm knowledge of he being the servant of the Supreme Lord, will be a marked person. His appearance and his style of conduct will bear the stamp of his status of being the Lord’s servant. SwAmi Desikan recommends:

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" இங்கு ‘अकारार्थो विष्णुः’ என்கிற श्लोक த்தைப் படிப்பது. “, “ingu ‘akArArthO vishNuh’ enkiRa SlOkaththaip padippathu."– Here one should study the SlOka beginning with ‘akArArthO vishNuh’ which is from SrI ParAsara Bhattar’s work, SrI ashTaSlOkI. The full SlOka is as follows: अकारार्थो विष्णुः जगदुदय रक्षा प्रलयकृत्
मकारार्थो जीवः तदुपकरणं वैष्णवमिदम्। उकारोऽनन्यार्हं नियमयति संबन्धमनयोः त्रयीसारस्त्र्यात्मा प्रणव इममर्थं समदिशत्॥ akArArthO vishNuh jagad-udaya-rakshA-pralaykrt makArArthO jeevah tadupakaraNam vaishNavam-idam | ukArah ananyArham niyam-ayati sambandham-anayOh trayIsArah tryAtmA praNava imam artham samadiSat || —ashTaSlOkI-1 (The syllable ‘a’ in the praNava is VishNu Who creates, sustains and destroys the world; the letter ’m’ in the praNava means the jIva, who exists for the fulfillment of the purposes of VishNu; the ‘u’ in the praNava indicates that this relationship between the two can exist only between them (and not others). So the praNava, which consists of the three syllables and is the essence of three Vedas, reveals this meaning.) SwAmi Desikan has so far showed us the way one has to meditate on the

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praNava as a whole as well as on the individual syllables, ‘a’, ‘u’, ’m’ and the hidden suffix. The syllable, ’m’ which represents the jivAtmA also indicates the truths: the jIva is of the form of consciousness; he has knowledge as an instrument called ‘dharmabUta-j~nAna’ to know about things around him; he solely belongs to the Supreme Lord Who is represented by the first syllable, ‘a’ along with the second syllable ‘u’; not only he, but his physical body, his qualities which are non-sentient also are the properties of the Lord alone. After giving this total picture, SwAmi Desikan now, out of his broad- mindedness, states other views also: “कठश्रुति யில் சொன்ன योजनान्तर த்தில் मध्यम-अक्षर ம் லக்ஷ்மீ- वाचक மாய் பூர்வ அக்ஷரத்தோடு ஸமஸ்தமாகிறது. அப்போது अवधारण ம் अर्थसिद्ध ம். ஒரு शब्द த்துக்கு व्युत्पत्ति-भेद த்தாலே अर्थभेद ம் சொல்லுகை श्रुत्यादि களிலே प्रसिद्ध ம்.
‘अग्रतः प्रययौ रामः’ என்கிற श्लोक த்திலே பூர்வர்கள் வார்த்தையை இங்கே अनुसंधि ப்பது. ‘मम नाथ’ என்கிற श्लो கத்திலும் இதில் अक्षरार्थ-वाक्यार्थ ங்கள் நிற்கிற நிலையைக் கண்டுகொள்வது. “, “kaThaSrutiyil sonna yOjanAntaraththil madhyama-aksharam lakshmee- vAcakamAi pUrva aksharaththOdu samasthamAkiRathu. appOthu, avadhAraNam artha-siddham. oru Sabdaththukku vyutpatti-bhEdaththAlE artha-bhEdam sollukai SrutyAdikaLilE prasiddham.
‘agratah prayayau rAmah’ enkiRa SlOkaththilE pUrvarkaL vArththaiyai ingE anu-sandhippathu. ‘mama nAtha’ enkiRa SlOkaththilum ithil aksharArtha- vAkyarthangkaL niRkiRa nilaiyaik kaNdu koLvathu.”
It has been stated that the middle syllable ‘u’ indicates that the Lord has the exclusive ownership of the individual souls who neither belong to any others nor to themselves. Besides this, there is another meaning for this syllable, says Swami Desikan:

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“कठश्रुति யில் சொன்ன योजनान्तर த்தில் मध्यम-अक्षर ம் லக்ஷ்மீ- वाचक மாய் பூர்வ அக்ஷரத்தோடு ஸமஸ்தமாகிறது. “, “kaThaSrutiyil conna yOjanAntaratthil madhyama-aksharam lakshmee- vAcakamAi pUrva aksharaththOdu samasthamAkiRathu."– When we consider the KaTha-sruti’s view that the middle syllable, ‘u’, indicates Lakshmee, it along with the first syllable ‘a’ makes clear that the jIva is SEsha to both the Lord and His Consort. The text of the KaTha-sruti is as follows: अकारेणोच्यते विष्णुः सर्वलोकेश्वरो हरिः। उद्धृता विष्णुना लक्ष्मीः उकारेणोच्यते तथा। मकारस्तु तयोर्दास इति प्रणव लक्षणम्॥
akArENOcyatE vishNuh sarvalOkESvarO harih | uddhrutA vishNunA lakshmeeh ukArENOcyatE tathA
makArastu tayOrdAsa iti praNava-lakshaNam || (By the syllable, ‘a’, is denoted VishNu, the Ruler of all the worlds; and Lakshmee, Who is supported by VishNu, is denoted by the syllable, ‘u’; the ’m’ indicates that the jIva is their servant. This is the definition of the praNava.) Earlier, it was said that the syllable, ‘u’ indicates that the jIva is exclusively SEsha to the Lord. Now, as the letter is said to indicate Lakshmee, the question may arise as to how the earlier view can be derived. To this, Swami Desikan gives the answer: " அப்போது अवधारण ம் अर्थसिद्ध ம். “,“appOthu, avadhAraNam artha-siddham."– Then the definition of ‘u’ as the jIva’s exclusive SEshatvam to the Lord, is the derived meaning.

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SwAmi Desikan explains further: " ஒரு शब्द த்துக்கு व्युत्पत्ति-भेद த்தாலே अर्थभेद ம் சொல்லுகை श्रुत्यादि களிலே प्रसिद्ध ம். “, “oru Sabdaththukku vyutpatti-bhEdaththAlE artha-bhEdam sollukai
SrutyAdikaLilE prasiddham.” –
It is common in the study of scriptures to derive different meanings of a single word by splitting it in various ways. SwAmi Desikan gives an example: ‘अग्रतः प्रययौ रामः’ என்கிற श्लोक த்திலே பூர்வர்கள் வார்த்தையை இங்கே अनुसंधि ப்பது. , ‘agratah prayayau rAmah’ enkiRa SlOkaththilE pUrvarkaL vArththaiyai ingE anu-sandhippathu. – In this case, it is recommended to consider the views expressed by seniors on this SlOka, beginning with ‘agratah prayayau rAmah’ in the RAmAyaNa. To understand this we shall see the SlOka in full: अग्रतः प्रययौ रामः सीता मध्ये सुमध्यमा।
पृष्ठतस्तु धनुष्पाणिः लक्ष्मणोऽनुजगाम ह॥ agratah prayyau rAmah sItA madhyE sumadhyamA | prushThatastu dhanushpANih lakshmaNOnujagAma ha || — (RAmayaNa, 3-11-1)

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(RAma went first, sItA walked in the middle, and LakshmaNa, bow in hand, went following them.)

“SrI RAma parivAr” This SlOka used to be referred by our pUrvAcAryas as a pramANa for the interpretation of the praNava. When SrI RAma, sItA and LakshmaNa entered the forest, they lined up like this: First SrI RAma went; He was followed by sItA and LakshmaNa went after them. This pictures the praNava – RAma represented ‘a’; sIta ‘u’, and LakshmaNa represented ’m’, the jIva. SwAmi Desikan further says:

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“मम नाथ’ என்கிற श्लो கத்திலும் இதில் अक्षरार्थ-वाक्यार्थ ங்கள் நிற்கிற நிலையைக் கண்டுகொள்வது. “, “mama nAtha’ enkiRa SlOkaththilum ithil aksharArtha-vAkyarthangkaL niRkiRa nilaiyaik kaNdu koLvathu.” — The arrangement of letters and their significance can be seen in the SlOka beginning with ‘mama nAtha’. This SlOka belongs to SrI stOtra-ratnam: मम नाथ यदस्ति योऽस्म्यहं सकलं तद्धितवैव माधव।
नियतस्वमिति प्रबुद्धधीरथवा किं नु समर्पयामि ते॥
mama nAtha yadasti ya: asmi aham sakalam taddhitavaiva mAdhava | niyatasvamiti prabuddhadheerathavA kim nu samarpayAmi tE ||
—stOtra-ratnam - 53 (Oh Lord! Whatever I am, whatever I have – all these, verily, are Your own! Oh Maadhava! After becoming aware of the fact that all these are Your own fixed properties, what shall I offer Thee?) This SlOka brings out the significance of three syllables of the praNava individually as well as the significance of the praNava itself on the whole. SwAmi Desikan concludes the elucidation on the praNava which is the first word of the Thirumanthiram with a verse in Tamil: காரணமும் காவலனுமாகி என்றும் கமலையுடன் பிரியாத நாதனான நாரணனுக்கு அடியேன் நான் அடிமைபூண்ட நல்லடியார்க்கு அல்லால் மற்றொருவர்க்கு அல்லேன்

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“The essence of the VEdas!” ஆரணங்கள் கொண்டு அகமும் புறமும் கண்டால் அறிவாகி அறிவதுமாய் அறு நான்கன்றிச்
சீரணிந்த சுடர்போலத் திகழ்ந்து நின்றேன் சிலை விசயன் தேர் அனைய சிறுவேதத்தே. kAraNamum kAvalanumAki enRum kamalaiyudan piriyAtha nAthanAna nAraNanukku adiyEn nAn adimai pooNda nalladiyArkku allAl maRRoruvarkku allEn AraNangaL koNdu akamum puRamum kaNdAl aRivAki aRivathumai aRu nAnkanRic

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ceeraNintha cudarpOlat thikazhnthu ninREn cilai vicayan thEr anaiya ciRu vEdatthE. (nArAyaNan is the first Cause of all. He is protecting all; He remains inseparable from Lakshmee; jIva, the sentient-being, is the form of consciousness and also has consciousness as an attribute; and totally different from non-sentient objects. Being such, I am the servant of the Supreme Lord; and to the BhAgavthAs who are His devotees; and to none else. This is the essence of the praNava, which is similar to Arjuna’s chariot. This is verily the essence of the VEdAnta.)

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THE SIGNIFICANCE OF ‘NAMAH’
After explaining the praNava which is the first word in the Thirumanthiram, SwAmi Desikan now discusses the meaning and significance of the second word, ’namah’: " வாக்கியங்களுக்கு अवधारण த்திலே தாத்பர்யம் கொள்ளுகை उचित மாகையாலே, ப்ரணவத்தில் अवधारण த்தோடே துவக்கி मध्यम-पद ம் உதிக்கிறது . ‘नम इत्येव वादिनः’, ‘नम इत्येव यो ब्रूयात्’ என்று விசேஷித்து आदरणी- யமான இப் पद த்துக்கு ‘स्थूलम्’, ‘सूक्ष्मम्’, ‘परम्’ என்று अर्थ-भेद ங்கள் भगवत्-शास्र ங்களிலே சொல்லப்பட்ட ன. இவற்றில் सूक्ष्म- யோஜனை, विरोधिझान த்துக்கும், अनिष्ट-निवृत्ति-प्रार्थ னைக்கும், परतन्त्र-स्वरूप-निष्कर्ष த்துக்கும், भागवत-शेषत्व-प्रतिपत्ति க்கும், उपाय-विशेष- सिद्धि க்கும் उपयुख्न மாகையாலே இத்தை விசேஷித்து ஆசார்யர்கள் அநுஸந்திப்பார்கள். “, “vAkkiyangkaLukku avadhAraNaththilE tAtparyam koLLukai ucitamAkaiyAlE praNavaththil avadhAraNaththOdE thuvakki madhyama-padam udikkiRathu.
’nama ityEva vAdinah’, ’nama ityEva yO brUyAt’ enRu viSEshiththu AdaraNeeyamAna ippadaththukku ‘sthUlam’, ‘sUkshmam’, ‘param’ enRu arthabhEdangkaL bhagavat-SAstrangkaLilE sollappattana. ivaRRil sUkshma- yOjanai virOdhi-j~nAnaththukkum, anishTa-nivrutti-prArthanaikkum, paratantra-svarUpa-nishkarshaththukkum, bhAgavata-SEshatva- pratipattikkum, upAya-viSEsha-siddhikkum upayuktamAkaiyAlE iththai viSEshiththu AcAryarkaL anusanthippArkaL.” There is a general rule in the scriptures that a sentence, while conveying its direct message which is positive, also has the capacity to deny firmly the opposite view. This is what SwAmi Desikan says through this sentence: " வாக்கியங்களுக்கு अवधारण த்திலே தாத்பர்யம் கொள்ளுகை उचित மாகையாலே,

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ப்ரணவத்தில் अवधारण த்தோடே துவக்கி मध्यम-पद ம் உதிக்கிறது. “, “vAkkiyangkaLukku avadhAraNaththilE tAtparyam koLLukai ucitamAkaiyAlE praNavaththil avadhAraNaththOdE thuvakki madhyama-padam udikkiRathu."–
When a sentence is uttered, it conveys only a particular thought. That excludes other ideas. In the praNava, it was stressed that the jIva, signified by the syllable ’m’ is SEsha to the Lord, Who is signified by the first letter ‘a’. This by implication also conveys the denial of any opposite view. The opposite view could be that jIva is SEsha to others too besides the Lord. The denial of this statement is also contained in the praNava as a sentence. That is a rule followed in the SAstra, scriptures. This exclusiveness of jIva’s SEshatvam to the Lord, Sriyah-patih, is openly confirmed now in the middle word, ’namah’. In support of this, Swami Desikan gives two quotes: “नम इत्येव वादिनः’, ‘नम इत्येव यो ब्रूयात्’ என்று விசேஷித்து आदरणी யமான இப் पद த்துக்கு “, “nama ityEva vAdinah’, ’nama ityEva yO brUyAt’ enRu vicEshiththu AdaraNeeyamAna ippadaththukku”–
The first quote is from Mahabharata and here is the full SlOka: सहितश्चाभ्यधावन्त ततस्ते मानवा द्रुतम्।
बद्धाञ्जलिपुटा हृष्टा नम इत्येव वादिनः॥ sahitaScAbhyadhAvanta tatastE mAnavA drutam | baddhAnjalipuTaa hrshTaa nama ityEva vAdinah || — Mahabharata, SAanti Parva, 344-45

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(Those people were happy and joining their hands in worship said ’namah’.) The second quote, ‘नम इत्येव यो ब्रूयात्’, ’nama ityEva yO brUyAt’ (source is not known) means: whoever says ’namah’.. …. Though the quote is incomplete, Sri vangeepuram navaneetam SrIrAmadESikAcaryar SwAmi has given in his edition the following meaning in the foot: ‘Whoever says ’namah’ will have limitless benefits.’ Thus specially honoured word is ’namah’. It has different shades of meaning, says SwAmi Desikan: " இப் पद த்துக்கு ‘स्थूलम्’, ‘सूक्ष्मम्’, ‘परम्’ என்று अर्थ-भेद ங்கள் भगवत्- शास्र ங்களிலே சொல்லப்பட்டன. “, “ippadaththukku ‘sthUlam’, ‘sUkshmam’, ‘param’ enRu arthabhEdangkaL bhagavat-SAstrangkaLilE sollappattana."–
In SrI pAncarAtra scriptures, three types of meanings have been given for this word (namah); they are: gross meaning, subtle meaning and higher meaning. The gross meaning is called ‘sthUlam’, which is the general meaning obtained according to vyAkaraNam (grammar). By this, we get the gross meaning of a person bowing low before the Supreme Lord and performing prapatti with all its auxiliaries. The subtle (sUkshma) meaning is given by the niruktam, one of the six VedAngas. This meaning is obtained by the association of letters in the word. By this, one gets to know that he and his belongings do not belong to him and that he is not independent. The higher (param) meaning is derived by nighanDu, a vocabulary of Vedic words, which deal with the statements contained in the rahasya scriptures. By this, it is derived that the cEtana (animate being), by adopting the important

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means of surrender, attains the Supreme Lord, Who is the readily available means for the Bliss. Thus there are different shades of meaning for this word, ’namah’. Among these, AcAryas favour only one, says SwAmi Deikan: " இவற்றில் सूक्ष्म- யோஜனை, विरोधि-झान த்துக்கும், अनिष्ट-निवृत्ति-प्रार्थ னைக்கும், परतन्त्र-स्वरूप-निष्कर्ष த்துக்கும், भागवत-शेषत्व-प्रतिपत्ति க்கும், उपाय-विशेष- सिद्धि க்கும் उपयुख्न மாகையாலே இத்தை விசேஷித்து ஆசார்யர்கள் அநுஸந்திப்பார்கள். “, “ivRRil sUkshma-yOjanai virOdhi-jnAnaththukkum, anishTa-nivrutti- prArthanaikkum, paratantra-svarUpa-nishkarshaththukkum, bhAgavata- SEshatva-pratipattikkum, upAya-viSEsha-siddhikkum upyuktamAkaiyAlE iththai viSEshiththu AcAryarkaL anusanthippArkaL."–
Out of these three types of meanings, our AcAryas specially supported the second type – the subtle meaning. There are several reasons for this: ’विरोधि-झान ம் ‘, ‘virOdhi-jnAnam’ – The subtle meaning is useful to find out who are the adversaries to the jIva-svarUpa. The jiva’s nature is being a servant of the Lord and his devotees. ’अनिष्ट-निवृत्ति-प्रार्थ னை ‘, ‘anishTa-nivutti-prArthanai’ – The knowledge of this subtle meaning paves the way for us to pray to the Lord to remove these evils and adversaries. ’परतन्त्र-स्वरूप-निष्कर्ष ம் ‘, ‘paratantra-svarUpa-nishkarsham’ – The knowledge of the subtle meaning leads us to certainty that the jIva’s nature is firmly under the control of the Lord alone.

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’भागवत-शेषत्व-प्रतिपत्ति’, ‘bhAgavata-SEshatva-pratipatti’ – It also creates a feeling within one that he is the humble servant to BhAgavatAs (the Lord’s devotees) too. ’उपाय-विशेष-सिद्धि’, ‘upAya-viSEsha-siddhi’ – From this subtle meaning, the best means for mOkaha is firmly known to be prapatti. As so many benefits are obtained, our AcAryas have specially preferred this subtle meaning of the middle word, ’namah’ of the Thirumanthiram, concludes SwAmi Desikan. SwAmi Desikan now analyses the middle word, ’namah’: " இந் நமஸ், ' ந ’ என்றும் , ' ம: ’ என்றும் இரண்டு பதமாய் ஒரு வாக்கியமாகிறது. கீழும் மேலுமுள்ள விரோதிகள் परिहरणीय ங்கள் என்று தோற்றுகைக்காக निषेध्य த்துக்கு முன்னே निषेधवाचि யான शब्द ம் கிடக்கிறது. ‘मः’ என்கிற இது கீழ்ச் சொன்ன ப்ரகாரங்களாலே ஜீவ वाचि யான अक्ष ரத்திலே षष्ठि-एकवचन மாய் ' எனக்கு ’ என்கிறது. இவ் அ भि மாநம் இத்தை முதலாகக் கொண்டுவரும் விரோதி- वर्ग ங்கள் எல்லாத்துக்கும் உபலக்ஷணம். विरोधि-निवृत्ति-प्रार्थ
னைக்காக இவ்விரோதி-ஞானமும் अत्यन्त-उपयुख्न ம். இங்கே த்ருதீய- அக்ஷரத்தை அநுஷங்கித்து அந்வயிப்பது. “, “in namas, ’na’ enRum ‘maha’ enRum iraNdu padamAi oru vAkkiyamAkiRathu. keezhum mElumuLLa virOdhikaL pariharaNeeyangkaL enRu thORRukaikkAka nishEdhyaththukku munnE nishEdha-vAciyAna Sabdam kidakkiRthu. ‘maha’ enkiRa ithu keezhc conna prakArangkaLAlE jIva vAciyAna aksharaththilE shashThee-EkavacanamAi ’enakku’ enkiRathu. iv abhimAnam iththai muthalAkak koNdu varum virOdhi-vargangkaL ellAththukkum upalakshaNam. virOdhi-nivrutti-prArthanaikkAka iv virOdhi-j~nAnamum atyanta-upayuktam. ingu truteeya-aksharaththai anushangiththu anvayippathu.”

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“GajendrA’s plea to BhagavAn!” (Artwork: Sou.R.Chitralekha)

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SwAmi Desikan says that it is essential to know the adversaries which suppress the real nature of the jIvAtma: " இந் நமஸ், ' ந ’ என்றும் , ' ம: ’ என்றும் இரண்டு பதமாய் ஒரு வாக்கியமாகிறது. “, “in namas, ’na’ enRum ‘maha’ enRum iraNDu padamAi oru vAkkiyamAkiRathu."– We shall now understand the meaning the word, ’namaha’ by splitting it. It is comprised of two letters, ’na’ and ‘maha’. These two are considered as two words. The two words together make a sentence. " கீழும் மேலுமுள்ள விரோதிகள் परिहरणीय ங்கள் என்று தோற்றுகைக்காக निषेध्य த்துக்கு முன்னே निषेधवाचि யான शब्द ம் கிடக்கிறது. “, “keezhum mElumuLLa virOdhikaL pariharaNeeyangkaL enRu thORRukaikkAka nishEdhyatthukku munnE nishEdha-vAciyAna Sabdam kidakkiRthu."– Earlier, through the praNava, one would have realized his Atma-svarUpa, that is, the nature of his Atma. Now, this ’namaha’ reveals to him that certain adversaries, both the old and the new, are being removed. The adversaries which had been there earlier were: The thought that ‘I belong to myself’ and the feeling that ‘all these are mine’, that is, his body and the things associated with it belong to him alone. The adversaries are to come up later, when he will have the blissful experience in the Paramapadam after attaining mOksha, as indicated by the next word, ’narAyaNaya’ in the Thirumanthiram. At that time, he may think that he alone is experiencing the bliss; and that too, for himself alone. These two negative thoughts are inimical to the Atma-svarUpa. As it is necessary to remove all these adversaries and negative thoughts, the word, ‘maha’ which indicates them is preceded appropriately by the word, ’na’ which indicates their removal in advance. Swami Desikan explains the significance of ‘maha’:

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‘मः’ என்கிற இது கீழ்ச் சொன்ன ப்ரகாரங்களாலே ஜீவ वाचि யான अक्ष ரத்திலே षष्ठि-एकवचन மாய் ' எனக்கு ’ என்கிறது. “, ‘maha’ enkiRa ithu keezhc conna prakArangkaLAlE jIva vAciyAna aksharatthilE shashTee-EkavacanamAi ’enakku’ enkiRathu."–
When the word ’namaha’ is split into ’na’ and ‘maha’, this ‘maha’ is the singular, sixth case version of the noun ’m’ which signifies the jIvAtma. It was explained earlier that the syllable ’m’ indicates the consciousness of ‘I’, the ‘I’-ness within every individual. Besides, it is also the cause for the feeling of ‘mine’, thinking that he is the owner of everything associated with his physical body. He claims ownership of his body itself first. Then, he entertains the thought of all his blood relations are his-own. The non-sentient objects associated with his physical existence are owned by him alone. This in Tamil is said as ’enakku’ – which is in the sixth case according to grammar. It is singular. That is, there is no feeling of ‘our’, leave alone the Lord’s own! These two, i.e., ‘I’ and ‘mine’ (’nAn’ and enakku’ or ’enathu’) are the mischievous enemies of the real nature of Atma. These enemies are existing right from the beginning our taking the birth in this samsAra. They are the basis for more enemies in the same category that appear in later states of the jIvAtma, points out SwAmi Desikan: " இவ் அ भि மாநம் இத்தை முதலாகக் கொண்டுவரும் விரோதி- वर्ग ங்கள் எல்லாத்துக்கும் உபலக்ஷணம். “, “iv abhimAnam iththai muthalAkak koNdu varum virOdhi-vargangkaL ellAtthukkum upalakshaNam."– Here, we must understand the signification of the terms, ‘abhimanam’, ‘virOdi- vargam’ and ‘upa-lakshaNam’. ‘abhimAnam’ – According to the Apte Dictionary, it has several shades of

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meanings: Pride in a good sense, self-respect, honourable feeling, self-conceit, arrogance, haughtiness, egotism, high opinion of oneself, referring all objects to self, the act of ahankAram, personality, misconception, affection, love, desire, wishing for, laying claim to, injury, killing, seeking to injure, a sort of state occasioned by love. Generally, it is a feeling of proudly possessing things that are with him. This is an inimical, hostile and harmful state. ‘vargam’ - SwAmi Desikan points out that this becomes the basis for a series of inimical feelings that arise. They form a group, ‘vargam’. There are many such groups, as indicated by the expression, ‘virOdhi-vargangaL’. ‘upalakshaNam’ – According to the Apte Dictionary, it means: implying something that has not been actually expressed; implication of something in addition or any similar object where only one is mentioned; synecdoche of a part for the whole. {synecdoche means, according to the Oxford Dictionary, extended acceptation by which when a part is named the whole it belongs to is understood.} A question may arise as to why one should know these adversaries or inimical factors. Unless we know who our enemies are, we will not make any attempt to get rid of them. Swami Desikan says: “विरोधि-निवृत्ति-प्रार्थ னைக்காக இவ்விரோதி-ஞானமும் अत्यन्त-उपयुख्न ம். “, “virOdhi-nivrutti-prArthanaikkAka iv virOdhi-j~nAnamum atyanta-upayuktam."– This knowledge of enemies is greatly useful to pray for the removal of these enemies. SwAmi Desikan further says: " இங்கே த்ருதீய-அக்ஷரத்தை அநுஷங்கித்து அந்வயிப்பது. “,

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“ingE truteeya-aksharaththai anushangiththu anvayippathu."– Here, when the word, ’namaha’ is explained, the syllable, ’m’ which is the third in the praNava, also should be taken into consideration, as ’m’ signifies the jIva. Note: It is essential to understand the subtle points regarding ‘I’ (’nAn’ in Tamil). This may appear to be egotism which is a common sight in our practical world. But, here it is not meant. The ‘I’ is the feeling within us, a kind of self- awareness. Normally when one thinks of ‘I’, he includes the body also. But, this self-awareness does not include the body. It is the consciousness that shines within us. It is present always, even during sleep. This self-awareness is the svarUpa of one’s Atma, in its pure form. That awareness is clouded by two kinds of thoughts. One is that ‘I am independent. I am not under anybody’s control. I do not belong to any one else.’ The other thought is that ‘I am alone the owner of everything associated with my physical body.’ This is another cloud that is concealing the nature of the Atma. These two are here referred to as enemies. Once we come to know these enemies after knowing our real nature, that is we are pure consciousness and we have consciousness as an attribute which aids us to know that other things and we are owned by the Lord, Who is the Master and we are His servants, then we will make sincere attempts to get rid of these enemies which are blocking our true nature to shine fully. In order to get that freedom, we have to pray for their removal. We have to pray not to any human being or a demigod, but to the Supreme Lord himself. Our constant prayer will yield the result. The above may appear a statement of words. But this message has to be constantly kept in our mind. That is the purpose of this second word, ’namaha’ – I am not independent and I am not the owner of myself and my belongings. SwAmi Desikan further discusses the significance of the word, ’namaha’. We have already seen that this word is the middle word in the Thirumanthiram, coming after the first word, the praNava. The word, ’namaha’ is also a

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sentence by itself, meaning ‘I am not mine nor other things connected with me are mine.’ It takes the sentence form when it is split into two words, ’na’ and ‘maha’. Here, the word, ‘maha’ is formed from the root, ’m’ which signifies the Atma, as we saw in the praNavam. This root ’m’ turns into ‘maha’ as the singular sixth case according to grammar. ’m’ means ‘I’ and in its sixth case it means ‘mine’, in Tamil ’enakku’. This is a general usage. It also has a special relationship which is explained by SwAmi Desikan now: ‘अहं मे’ என்று अनादि யாக भ्रमि த்தவன் இப்போது, ‘आत्माऽपि चायं न मम’

என்கிறான். இத்தை ‘अथ मह्यं न’ என்றார்கள். संबन्ध-सामान्य-षष्ठी இங்கு तादर्थ्य த்தை விவக்ஷிக்கிறதென்று தாத்பர்யம். தன்னைப்பற்றத் தனக்கு
निषेध्य மான तादर्थ्य ம் आकार-भेद த்தாலே வருகையால், आत्माश्रय-दोष மில்லை.
தான் தனக்குப் பண்ணிக்கொள்ளும் अतिशय மும் परार्थ மென்று அநுஸந்திக்கைக்காக இங்கு ' தான் தனக்குச் சேஷனல்லன் ’ என்கிறது. “, ‘aham mE’ enRu anAdiyAka bhramitthavan ippOthu, ‘AtmA api cAyam na mama’ enkiRAn. iththai ‘atha mahyam na’ enRArkaL. Sambandha-sAmAnya-shashThee
ingu tAdarthyaththai vivakshikkiRathu enRu tAtparyam. thannaip paRRath thanakku nishEdhyamAna tAdarthyam AkAra-bhEdaththAlE varukaiyAl AtmASraya-dOsham-illai. thAn thanakkup paNNikkoLLum atiSayamum parArthamenRu anusanthikkaikkAka ingu ’thAn thanakkuc SEshanallan’ enkiRathu.
We shall now study this passage sentence by sentence: ‘अहं मे’ என்று अनादि யாக भ्रमि த்தவன் இப்போது, ‘आत्माऽपि चायं न मम’

என்கிறான். , ‘aham mE’ enRu anAdiyAka bhramit-thavan ippOthu, ‘AtmA api cAyam na mama’ enkiRAn. – The jIva, that is, the sentient-being, has been thinking from time immemorial

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that ‘I am for me alone’. This is a wrong assumption that has no known origin. It has been there in all his past lives that are countless. However, since he has understood the significance of this word, ’namaha’, he gets the realization that he is not the servant to himself. As he has now realized that he is not the physical body, but the Atma, which is housed within this body, he has started saying, ‘AtmA api cAyam na mama’ – ‘This Atma too is not mine.’ This quote is from the MahAbhArata. Let us see the SlOka in full: आत्माऽपि चायं न मम सर्वाऽपि पृथिवी मम।
यथा मम तथाऽन्येषामिति पश्यन् न मुह्यति॥ AtmApi ca ayam na mama sarvApi pruthivee mama | yathA mama tathA aNyEshAm iti paSyan na muhyati || —MahAbhArata, SAnti Parva, 25-19 (My Atma too is not my servant. If a thing that is not SEsha to me is claimed as my SEsha, even the whole world can also be thought as a SEsha to me. My Atma is not only not SEsha to me, but to others too. One who knows this will not be confused.) This wisdom is the result of his knowledge about the significance of the praNavam. SwAmi Desikan gives a pramANa from SrI ParAsara Bhattar’s ashTaslOkI: " இத்தை ‘अथ मह्यं न’ என்றார்கள். “,
“iththai ‘atha mahyam na’ enRArkaL."– AcArya-s have described this realization as ‘atha mahyam na’ (ashTaSlOkI-3) - -‘I am not a SEsha to me’. We have already studied this SlOka earlier.

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’namaH’ (Artwork: Sou.R.Chitralekha) SwAmi Desikan explains: “संबन्ध-सामान्य-षष्ठी இங்கு तादर्थ्य த்தை விவக்ஷிக்கிறதென்று தாத்பர்யம். “, “sambandha-sAmAnya-shashThee ingu tAdarthyaththai viviakshikkiRathu enRu tAtparyam.”– The word ‘mah’ is in the sixth case which normally shows only the connection. The term used to indicate this connection is ‘sambandha-sAmAnya-shashThee’. Here in this context, it conveys in particular the sense of being SEsha. " தன்னைப்பற்றத் தனக்கு निषेध्य மான तादर्थ्य ம் आकार-भेद த்தாலே வருகையால், आत्माश्रय-दोष மில்லை. “, “thannaippaRRath thanakku nishEdhyamAna tAdarthyam AkAra-bhEdaththAlE varukaiyAl, AtmASraya-dOsham-illai.”
Here, an objection may rise: It has been shown that the word, ’namah’ refutes

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the wrong notion that has been there earlier that one was the SEsha to himself. How does this thought occur to him? In that case, it would turn out to one being both SEsha and SEshi at the same time. Is it possible? In the world, have we ever seen anyone being the master and the servant to himself? If it happens, then, will it not be a fallacy, called ‘AtmASraya dOsham’? The ‘AtmASraya-dOsham’ is the fallacy of self-dependence. As the Atma already has the SEshatva quality, if it is attributed to have the opposite quality of SEshi also, will not be self-refutation? If such a question is raised, Swami Desikan replies: “thannaippaRath thanakku nishEdhyamAna tAdarthyam AkAra-bhEdaththAlE varukaiyAl, AtmASraya-dOsham-illai.” – A SEsha (servant) has to render some distinguished service to his master. The person who receives the distinguished service is the SEshi (master). A person may even render some special service to himself. He can also attain the glory as a result. Hence, doing a special service to oneself and receiving its benefits are different from one another, and hence the fault of ‘AtmASrayam’ will not arise. It, therefore, finally emerges that there is nothing wrong in saying that the ’na’ in the word, ’namah’ refutes the notion of one being the SEsha to oneself. It may be asked, what is the use of feeling, ‘I am not Sesha to myself’ following the understanding of the word, ’namah’? Swami Desikan gives the reply: " தான் தனக்குப் பண்ணிக்கொள்ளும் अतिशय மும் परार्थ மென்று அநுஸந்திக்கைக்காக இங்கு ' தான் தனக்குச் சேஷனல்லன் ’ என்கிறது. “, “thAn thanakkup paNNikkoLLum atiSayamum parArthamenRu anu- santhikkaikkAka ingu ’thAn thanakkuc SEshanallan’ enkiRathu."– It is a rule that a SEsha should do splendid service to the SEshi. As per this rule, if the jIva does something for his own benefit, he must consider that it

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ultimately goes to the Lord and not to himself. Hence, we should realize that the feeling that one is not SEsha to one self actually results in the thought that everything is for the Lord alone. SwAmi Desikan has shown that the understanding of the word, ’namah’ results in the conviction that one has no right over his Atma-svarUpa. The benefit of this firm conviction is the faith that everything belongs only to the Lord. Besides, he gets more revelation, says Swami Deikan: " தான் தனக்கு உரியனல்லனானால் தனக்கு வேறொன்றையும் பற்ற निरुपाधिक- शेषित्व மில்லையாம். இது தன்னையே இங்குச் சொல்லுகிறதாகவுமாம். அப்போது, किंचित् என்று ஒரு पद த்தை अध्याहरि த்து ‘न मम किंचित्’ என்று ஒரு வாக்கியமுமாம். இது தன்னாலே தன்னையும் தன்னுடைமையையும் சேரத்
தன்னோடு துவக்கறுக்கிறானாகவுமாம். இத்தால், ' யானே என்றனதே என்றிருந்தேன். ’ என்கிற ஸம்ஸார மூலங்கள் छेदि க்கப்படுகின்றன. “, “thAn thanakku uriyanallanAnAl thanakku vERonRaiyum paRRa nirupAdika- SEshitvam-illaiyAm. ithu-thannaiyE inguc collkiRathAkavumAm. appOthu ‘kincit’ enRu oru padaththai adhyAhariththu ’na mama kincit’ enRu oru vAkkiyamumAm. ithu-thannAlE thannaiyum thannudaimaiyaiyum cErath thannODu thuvakkaRukkiRAnAkavumAm. iththAl ‘yAnE enRanathE enRirunthEn.’ enkiRa samsAra mUlangkaL chEdikkap-paDukinRana.”
When the jIva has realized that he has no claim over the nature of his Atma, it follows that he can not be a natural SEshi of any other thing also. This is what SwAmi Desikan conveys through this statement: " தான் தனக்கு உரியனல்லனானால் தனக்கு வேறொன்றையும் பற்ற निरुपाधिक- शेषित्व மில்லையாம். “, “thAn thanakku uriyanallanAnAl thanakku vERonRaiyum paRRa nirupAdika- SEshitvam-illaiyAm."–

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Such a conclusion is not only a derived one, but also directly revealed by the word, ’namah’ itself: " இது தன்னையே இங்குச் சொல்லுகிறதாகவுமாம். “, “ithu-thannaiyE inguc collkiRathAkavumAm.” SwAmi Desikan explains how: " அப்போது, किंचित् என்று ஒரு पद த்தை अध्याहरि த்து ‘न मम किंचित्’ என்று ஒரு வாக்கியமுமாம். “, “appOthu ‘kincit’ enRu oru padaththai adhyAhariththu ’na mama kincit’ enRu oru vAkkiyamumAm."– That is, a word, ‘kincit’ (anything) is to be brought and added to ’namah’ and it will turn in to a sentence: ’na mama kincit’. Then, it will mean,“To me (maha- the jIva) anything (‘kincit’) does not belong (’na’). This will not remain a concealed idea but will become a forthright message: " இதுதன்னாலே தன்னையும் தன்னுடைமையையும் சேரத் தன்னோடு
துவக்கறுக்கிறானாகவுமாம். “, “ithu-thannAlE thannaiyum thannudaimaiyaiyum cErath thannODu thuvakkaRukkiRAnAkavumAm."–
By this, it will be openly clear that, the jIva disowns himself as well as things, the so-called his. " இத்தால், ' யானேஎன்றனதே என்றிருந்தேன். ’ என்கிற ஸம்ஸார மூலங்கள் छेदि க் கப்படுகின்றன. “, “iththAl ‘yAnE enRanathE enRirunthEn.’ enkiRa samsAra mUlangkaL chEdikkap- paDukinRana."– Thus, the egotism (ahamkAram) and the mine-ness (mamakAram) both are

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removed. These are the very cause of our bondage in this samsAra. SwAmi Desikan quotes from Tiruvaimozhi in this connection: யானேயென்னை அறியகிலாதே யானேயென்தனதே என்றிருந்தேன் யானேநீ என்னுடைமையும் நீயே வானேயேத்தும் எம்வானவரேறே. yAnE yennai aRiyakilAthE yAnE en thanathE enRu irunthEn yAne nee yen udaimaiyum neeyE vAnE Etthum em vAnavarERE — TiruvAimozhi, 2-9-9 (Oh Lord of the nityasUris, who are constantly singing in Your praise! I was all along ignorant without knowing the real nature of myself and remained egotistic and presumed I was owner of my things. Now, I have realized that myself and all mine are totally Yours.) Here, one is reminded of a SlOka of SrI YAmunAcArya: न देहं न प्राणान् न च सुखमशेषाभिलषितं
न चात्मानं नान्यत् किमपि तव शेषत्वविभवात्। बहिर्भूतं नाथ क्षणमपि सहे यातु शतधा
विनाशं तत् सत्यं मधुमथन विझापनमिदम्॥

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“The slayer of Madhu!” (SrI LakshmIHayagrIvar of SrI ParakAla Mutt) (Thanks: SrI Lakshminarasimhan SrIdhar)

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na dEham na prANAn na ca sukham aSEshAbhilashitam
na ca AtmAnam nAnyat kimapi tava SEshatvavibhavAt | bahirbhUtam nAtha kshaNamapi sahE yAtu SatadhA
vinASam tat satyam madhumathana vij~nApanamidam || — stOtra-ratnam, 57 Oh Lord! The slayer of demon Madhu! I cannot tolerate even for a moment a body, the prANa, the pleasures coveted by all, even be it my own Atma and things connected with it, that do not belong to You. Let them be destroyed into hundreds of pieces. This plea of mine is genuinely true. Both ahankAram, and mamakAram, both being the cause of our bondage in samsAra, thus will get removed. Earlier we saw that the middle syllable, ' உ ‘, ‘u’, in the praNava cuts off (rules out) any relationship with anyone else other than the Supreme Lord for the jIvAtma. It has, therefore, become clear that the jIvAtma is not SEsha (servant) to himself too. Then, will it not be a repetition to say that ’namah’ means ‘I am not SEsha to my self.’? Swami Desikan now clears the doubt: " கீழ் सामान्येन அந்ய சேஷித்வம் கழிந்திருக்க गोबलीवर्द-न्याय த்தாலே இங்கு விசேஷிக்கிறது. स्थिरीकरणार्थ மாகவுமாம். இவ் வர்த்தங்களைக் கீழ் सिद्ध மாக்கி ' என்னான் செய்கேன் ’ இத்யாதிகளிற்படியே स्व-स्वातन्त्र्य-निवृत्ति யை இங்கே
அனுஸந்திக்கவுமாம் “. “keezh sAmAnyEna anya SEshitvam kazhinthirukka gObaleevarda-nyAyaththAlE ingu viSEshikkiRathu. Sthiree-karaNArthamAkavumAm. iv varththangkALaik keezhE siddhamAkki ’ennAn ceikEn’ ityAdikaLiRpadiyE sva-svAtantrya- nivruttiyai ingE anusanththikkavumAm” The statement of Swami Desikan viz:

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" கீழ் सामान्येन அந்ய சேஷித்வம் கழிந்திருக்க गोबलीवर्द-न्याय த்தாலே இங்கு விசேஷிக்கிறது. “, “keezh sAmAnyEna anya SEshitvam kazhinthirukka gObaleevarda-nyAyaththAlE ingu viSEshikkiRathu.”–
SwAmi Desikan points out that earlier, servitude to entities other than the Lord (anya-SEshatvam) than the Lord was denied for the jIva in a general way in the praNava through the middle syllable, ' உ ‘, ‘u’. Now, in the middle word, ’namah’ of the Thirumanthiram, the denial is further specifically reinforced. This, in a popular maxim, is known as ‘gObalee-varda-nyAyam’. This maxim ‘gObalee-varda-nyAyam’ can be explained with the help of an illustration implied in the maxim itself thus: A master asks his servant to bring the cattle from the shed. Soon he adds saying ‘Bring the cow’. Even though cow is included in the expression, ‘cattle’, by specifically mentioning ‘cow’, the master meant by ‘cattle’ all animals except the ‘cow’. In the case under study, the middle syllable of the praNava, denies Seshatva to entities others than the Lord. The middle word ’namaha’ is split as ’na’ + ‘maha’ and specifically denies Seshatva to one-self. That is, the jIva is not Sesha even to himself. More clearly, he is not master of himself; he is not independent at all. This is the specific meaning of ’namaha’. So, earlier, the syllable, ‘u’ indicated denial of Seshatvam of the jIva to all others except the Lord. This ’namah’ denies specifically Seshatvam to one’s own self. Hence, it is not a repetition. “स्थिरीकरणार्थ மாகவுமாம். “, “Sthiree-karaNArthamAkavumAm."– Swami Desikan says the expression ’namaha’ further strengthens the fact that

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the jIva is not a Sesha to any one other than the Lord and His devotees. " இவ்வர்த்தங்களைக் கீழ் सिद्ध மாக்கி ' என்னான் செய்கேன் ’
இத்யாதிகளிற்படியே स्व-स्वातन्त्र्य-निवृत्ति யை இங்கே அனுஸந்திக்கவுமாம். “,
“iv varththangkALaik keezhE siddhamAkki ’ennAn ceikEn’ ityAdikaLiRpadiyE sva-svAtantrya-nivruttiyai ingE anusanththikkavumAm."– Swami Desikan further says that we should keep in mind all these points while contemplating on the middle syllable, ‘u’, in the praNava. Here, that is, while considering the middle word, ’namaha’ of the Thirumanthiram, we must remember the absence of independence with regard to oneself. In this context, Swami Desikan refers to an expression in a verse in the TiruvAimozhi of SrI nammAzhvAr, ’ennAn ceikEn’. We shall consider the verse in full: என்நான் செய்கேன் யாரே களைகண்? என்னையென் செய்கின்றாய்? உன்னாலல்லால் யாவராலும் ஒன்றும் குறைவேண்டேன் கன்னார் மதிள்சூழ் குடந்தைக் கிடந்தாய் அடியேனருவாணாள் சென்னாள் எந்நாள்? உனதாள் பிடித்தே செலக்காணே. ennAn ceikEn yArE kaLaikaN? ennaiyen ceykinRAi? unnAlallAl yAvarAlum onRum kuRai vENDEn kannAr mathiL choozh kuDanthaik kiDanthAi adiyEnaruvANAL chennAL ennAL? unathAL piditthE chelakkANE.
—TiruvAimozhi, 5-8-3 (Oh Lord of Thirukkudanthai! I can not adopt any means to attain You. Who can help me? I will not think of any other means except You. Please grace me to spend my remaining days grasping Your feet alone. Nothing else I want.)

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SrI ArAvamuda PerumAl - ThirukkuDanthai (Thanks:www.srirangapankajam.com)

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AzhvAr emphasizes that he is not independent even to adopt any means on his own. He leaves it to the Lord to decide what he should do; and even to decide whether He should save the AzhvAr at all. SwAmi Desikan thus explains how a mumukshu should lead his life in this world after he surrenders to the Lord. SwAmi Desikan has shown that the jIva has no independence to act on his own. He is totally dependent on the Supreme Lord under whose will power only he exists and acts. Then, a question may arise in our minds: If it is so, then we see people engaged in various activities using their organs of action. How is it possible? This is a natural doubt that comes up in our minds. This will disappear if we study what Swami Desikan explains now: “लोक-दृष्ट-दासादि களின்படி யன்றிக்கே ஜீவர்களுடைய कर्तृत्व ம் स्वार्थ மாக ஸ்வதந்த்ர ஸ்வாமி கொடுத்ததாய் அவனிட்ட வழக்காயிருக்கையாலே கீழ்ச் சொன்ன परशेषत्व த்தோடே கூடப் पर-आयत्त-कर्तृत्व மும் இங்கே अनुसंधेय மாயிற்று. कारणत्व ம் तत्त्वत्रय-साधारण ம். कर्तृत्व ம் जीव-ईश्वर-साधारण ம். இதில் पर-अधीन- कर्तृत्व ம் त्रिविध-चेतन-साधारण ம். स्वाधीन-कर्तृत्व ம் ஈச்வரனுக்கே असाधारण ம். இப்படியிருக்க, अनाधि கர்ம வசத்தாலும் प्रवृत्ति-शास्त्र ங்களில் आपात-प्रतीति யாலும் பிறந்த निरपेक्ष-कर्तृत्व-अभिमान த்தை விடுகையே இங்கு निवृत्ति-शास्त्र-निष्ठै . " “lOka-drushTa-dAsAdikaLin padiyanRikkE jeevarkaLudaiya kartrtvam svArthamAka svatantra swAmi koduththathAi avanitta vazhakkAyirukkaiyAlE keezhc conna paraSeshatvaththOdE kUdap para-Ayatta-kartrtvamum ingE anusandhEyamAyiRRu. kAraNatvam tattvatraya-sAdhAraNam. kartrutvam jeeva-ISvara-sAdhAraNam. ithil para-adheena-kartrutvam trividha-cEtana- sAdhAraNam. svAdheena-kartrutvam ISvaranukkE asAdhAraNam. ippadiyirukkka, anAdi karma vasaththAlum pravutti-SAstrangaLil ApAta- prateetiyAlum piRantha nirapEksha-kartrutva-abhimAnaththai vidukaiyE ingu nivrtti-SAstra-nishThai.”

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First we must understand that it is natural for the jIva to engage himself in activity. This nature is gifted by the Lord, so he should think. SwAmi Desikan explains this in this way: “लोक-दृष्ट-दासादि களின்படி யன்றிக்கே ஜீவர்களுடைய कर्तृत्व ம் स्वार्थ மாக ஸ்வதந்த்ர ஸ்வாமி கொடுத்ததாய் அவனிட்ட வழக்கா யிருக்கையாலே கீழ்ச் சொன்ன परशेषत्व த்தோடே கூடப் पर-आयत्त-कर्तृत्व மும் இங்கே अनुसंधेय- மாயிற்று. “, “lOka-drushTa-dAsAdikaLin padiyanRikkE jeevarkaLudaiya kartrtvam svArthamAka svatantra swAmi koduththathAi avanitta vazhakkAyirukkaiyAlE keezhc conna paraSEshatvaththOdE kUdap para-Ayatta-kartrtvamum ingE anusandhEyamAyiRRu."– In the world, we see a servant serving his master. He does all the works assigned to him by his master. But, his ability to work is not given by the master. He does the work on his own. Unlike this worldly servant, the capacity to work is gifted to the jIvas by the Supreme Lord, Who is the Seshi, that too, for His own purpose (svArtham). Therefore, while the jIva realizes that he is Sesha to the Lord, he should also think that the doer-ship is too given by Him. In this respect, the Lord has the full freedom. The Lord has the total right to enjoy the result of the work done by the jIva. The work as well as the capacity to do it are also given to the jIva by the Lord. It is therefore necessary that one should feel that the capacity to work too is gifted by the Lord, along with the feeling of one being the Sesha (servant) to the Lord as described earlier. This is stated by Swami Desikan in the above sentence as: ‘परशेषत्व த்தோடே கூடப் पर-आयत्त-कर्तृत्व மும் இங்கே अनुसंधेय- மாயிற்று. ‘, ‘paraSeshatvaththODE kUdap para-Ayatta-kartrtvamum ingE anusandhEya mAyiRRu.’ SwAmi Desikan now points out the subtle difference between the Lord on the one hand and the sentient beings and non-sentient objects on the other:

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“कारणत्व ம் तत्त्वत्रय-साधारण ம். “, “kAraNatvam tattvatraya-sAdhAraNam.”— Being a cause for something is common to all the three tattvas. There is also a common aspect between the Lord and the three types of jIvas: “कर्तृत्व ம் जीव-ईश्वर-साधारण ம். “, “kartrtvam jeeva-ISvara-sAdhAraNam.”— The ability to be active is common to both the Lord as well as all the three types of jIvas – those in samsAra, those who are liberated from the bondage (muktas) and those jIvas who are ever-free (nityas). But the difference between the Lord and these jIvas exists in the following aspect: " இதில் पर-अधीन-कर्तृत्व ம் त्रिविध-चेतन-साधारण ம். स्वाधीन-कर्तृत्व ம் ஈச்வரனுக்கே असाधारण ம். “, “ithil para-adheena-kartrtvam trividha-cEtana-sAdhAraNam. svAdheena- kartrtvam ISvaranukkE asAdhAraNam.”– This capacity to perform action being under the control of some one else, that is, the Lord, is common to all the three types of jIvas. They cannot act on their own without the Lord’s grace. But, as far as the Lord is concerned, He has full freedom to act without depending on any one else. Such a freedom does not exist in the case of three types of jIvas. While this is the fact, some jIvas think differently, says SwAmi Desikan: " இப்படியிருக்க, अनाधि கர்ம வசத்தாலும் प्रवृत्ति-शास्त्र ங்களில் आपात-प्रतीति யாலும்

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பிறந்த निरपेक्ष-कर्तृत्व-अभिमान த்தை விடுகையே இங்கு निवृत्ति-शास्त्र-निष्ठै . “, “ippadiyirukkka, anAdi karma vasatthAlum pravrtti-SAstrangkaLil ApAta- prateetiyAlum piRantha nirapEksha-kartrtva-abhimAnatthai vidukaiyE ingu nivrtti-SAstra-nishThai.”— While the true situation is that the jIvas can not do anything without the Lord’s consent, some jIvas think that they can do things without depending on any other person. The reason for this type of thought is their past karmas.
Moreover, they are misled by the scriptures which speak about fruits enjoyable in this life. They do not study these scriptures in depth but they are carried away by the superficial statements and wrongly think that they can act independently. If a jIva gives up this thinking, he can be said to be firmly rooted in the scriptures that teach about the benefits of mOksha. SwAmi Desikan points out another important transformation that takes place once it is realized that one is totally dependent on the Lord: " இப்படி तदेक-शेषभूत மாகவும் तदेक-नियाम्य மாகவும் पदद्वय த்தாலே ஸ்வரூபம் சிக்ஷிதமானால்,
यथेष्टविनियोगार्र्हंं शेषशब्देन कथ्यते।
ईश्वरेण जगत् सर्वं यथेष्टं विनियुज्यते॥ என்று अभिमुख्न ர் சொன்னபடியே ஸ்வதந்த்ர ஸ்வாமி விநியோகத்தாலே भागवत- शेषत्व ம் ப்ராப்தமாகிறது. “, “ippadi tadEka-Sesha-bhUtamAkavum tadEka-niyAmyamAkavum padadvayaththAlE svarUpam cikshithamAnAl,
yathEshTaviniyOgArham SeshaSabdEna kathyatE |

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ISvarENa jagat sarvam yathEshTam viniyujyatE || enRu abhiyuktar connapadiyE, svatantra svAmi viniyOgaththAlE bhAgavata- Seshatvam prAptamAkiRathu.”–
Thus, we learn that the jIva is Sesha to the Lord alone and that he is governed by Him alone. These two aspects of the Atma svarUpa, that is, the innate nature of the soul, are taught through the praNava and ’namah’, the first two words of the Thirumanthiram. This revelation takes us to another state, says Swami Desikan by quoting a slOka from an authoritative source. According to this slOka, the term ‘Sesha’ indicates a thing that belongs to some one who has the right to use it as he pleases. The entire world is being used by the Lord as He desires and so, the world is Sesha to Him. Even so, the jIva is Sesha to the bhAgavatas – devotees of the Lord—as per the wish of the Lord. “ईश्वर ன் ஸ்வாதந்த்ர்யத்தாலே இஷ்டவிநியோகத்துக்கு शख्न ன். ஸ்வாமித்வத்தாலே प्राप्त ன். “,
“ISvaran svAtantryaththAlE ishtaviniyOgaththukku Saktan. svAmithvaththAlE prAptan.” – As the Lord is totally independent, He is fully capable of placing the jIva according to His free will. As He is the master (Seshi), He has every right to use His property, that is, the jIva, as He desires. “झानी त्वात्मैव मे मतम्’ என்ற இவனுக்கு स्व-अतिशय த்தைக் காட்டிலும் स्व- आश्रित-अतिशय ம் अभिमत மாகையாலே तत्-शेषत्व ம் तदीय-शेषत्व-पर्यन्त மாயிற்று. “, “j~nAnI tu Atmaiva mE matam’ enRa ivanukku sva-atisayaththaik kAttilum sva- AStrita-athisayam abhimatamAkaiyAlE tat-Seshatvam tadeeya-Seshtva- paryantamAyiRRu."– The Lord described the man of wisdom among His bhaktAs as his own soul in

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the Bhagavadgita: उदारास्सर्व एवैते झानी त्वात्मैव मे मतम्।
आस्थितस्स हि युख्नात्मा मामेवानुत्तमां गतिम्॥
udArAh sarva evaitE j~nAnee tu Atmaiva mE matam | Asthitah sa hi yuktAtmA mamEvAnuttamam gatim ||
—Gita, 7-18 (All the four kinds of devotees are indeed noble, but My conviction is that the man of wisdom (bhakta) is My soul, as he is devoted exclusively to Me as the highest goal.) The Lord thus praises the man of wisdom among the four types of His bhaktas: the one who prays to Him to get back the lost wealth; the one who wants new wealth; the one who aspires to enjoy his own Atma (kaivalya); and the one of wisdom, who is always attached to Him without any other desire. He reveals that He likes the glory of His devotees more than His own glory. Hence, the fact of being the Sesha to the Lord extends farther to being the Sesha to His devotees. The Seshatvam, the characteristic of being the Lord’s servant, attains its full potential only when the jIva realizes that he is the servant of His devotees too. This is known as ‘purushArtha-kAshTha’ – the frontier (yellai nilam) of human attainment. SwAmi Desikan now gives a piece of information in advance on a matter, which is a part of the next word, ’nArAyaNAya’, of Thirumanthiram:

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" மேல் चतुर्थि யில் प्रार्थनीय மான கைங்கர்யமும் तदीयपर्यन्त ம். " ,
“mEl caturthiyil prArthaneeyamAna kainkaryamum tadeeyaparyantam."– The Seshatvam, the nature of being a servant, of the jIva, extends up to the last in the series of His devotees. This is sung by SrI nammAzhvAr thus: நீக்கமில்லா அடியார்தம் அடியார் அடியார் அடியார் எங் கோக்கள், அவர்க்கே குடிகளாய்ச் செல்லும் நல்லகோட்பாடே,
neekkamillA adiyArtham adiyAr adiyAr adiyAr eng kOkkaL, avarkkE kudikaLAic cellum nallakOtpAdE
—TiruvAimozhi, 8-10-10 (My ambition is to become the seventh-grade servant in the line of servants who relish in serving the Lord without any break.) Here, the AzhvAr prays to the Lord to grace him with the fulfillment of this ambition of his. SwAmi Desikan introduces us to this point of utmost importance now itself without waiting for the topic to occur while dealing with the last word of the Thirumanthiram. Swami Desikan is so compassionate that he doesn’t want to keep us in suspense till then and also because anything may happen to us during the intervening period. Once we come to know the highest purushArtha, we must seek it from the Lord. The desire will arise once we learn the significance of the middle word, ’namah’. This prayer is indicated in the affix of the fourth case, ' ஆய ‘, ‘Aya’ of the next word, ' நாராயணாய ‘, ’nArAyaNAya’. The affix conveys the meaning, ‘we exist for the Lord ‘. When this thought comes to us we pray to the Lord for rendering service to Him. The service is not confined to the Lord but extends to His devotees, not merely His direct devotees, but the devotees of those devotees too. This goes on till the last devotee in the series. So it means that we must we must serve every one we meet, we meet, as he may be a devotee of

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another devotee of devotee of devotee of devotee of devotee who is the closest devotee of the Lord. Then only our service to the Lord will become complete! When we realize this significance fully, we will ever remain the most humble, without giving any room for our ego to raise its head under any circumstances. At this juncture, it is natural for anyone to raise a question: ‘When a jIva happens to be one who is the recipient of another’s service, he becomes a Seshi. Is it not not contradictory that the same person is a Sesha and a Seshi at the same time?’ SwAmi Desikan says there is no contradiction in this: ஒருவன்தானே வேறொருவருக்கு அதிசயத்தை விளைவிக்கிற வேஷத்தாலே சேஷனாய் அவராலே வரும் அதிசயத்துக்கு आश्रय னான வேஷத்தாலே சேஷியுமாகையாலே विरुद्ध ம் அல்லாமையாலே, oruvan thAnE vERoruvarukku athisayaththai viLaivikkiRa vEzhaththAlE SEshanAi avarAlE varum athisayaththukku ASrayanAna vEshaththAlE
SEzhiyumAkaiyAlE viruddam allAmaiyAlE, – The one who is honoured by another is known as SEshi. The bhAgavtha who does the honour to the other bhAgavatha is SEsha. The bhAgavatha when he receives the honour from another is SEshi, while the same bhAgavatha becomes SEsha when he does the honour to another bhAgavatha. There is nothing contradictory in this, points out Swami Desikan. Hence, it is absolutely proper for every bhAgavatha to consider another bhAgavatha as his Seshi and to consider himself as SEsha. Similarly, the other bAgavatha will consider this person as his SEshi and consider himself as his SEsha. It is, therefore, nothing wrong in both the positions SEsha and SEshi being attributed to the same person. In this connection, SwAmi Desikan gives three quotes – one in Sanskrit and the other two in Tamil:

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‘प्रभवो भगवद्भख्ना मादृशां सततं द्विज’, ' உன்னடியார்க்காட்படுத்தாய் ‘, ' அடியார்க்
கென்னையாட்படுத்த விமலன் ’ என்கிற அநுஸந்தானம்
सर्वभागवत ருக்கும் ஸமாநம் ' . , ‘prabhavO bhagavadbhaktA mAdruSAm satatam dvija’, unnadiyArkkAtpaduththAi’, ‘adiyArk kennaiyAtpaduththa vimalan’ enkiRa
anusanthAnam sarvabhAgavtharukkum samAnam.” The first one is from the Scripture known as itihAsa samucchayam. Let us consider the SlOka in full: नारदोऽहमनुप्राप्तः त्वद्दर्शन-कुतूहलात्। प्रभावो भगवद्भख्ना मादृशां सततं द्विज॥ nAradOhamanuprAptah tvaddarSana-kutUhalAt | prabhAvO bhagavadbhaktA mAdruSAm satatam dvija ||
—-itihAasa samucchayam, 31-54 (I, nArada, have come here eagerly longing to see you. To men like me, Oh Brahmin, those who are bhaktas of the Lord are masters.) The divine sage, SrI nArada, too consider the devotees of the Lord as his SEshis. Now, Sri ThoNdaradippodi AzhvAr prays to the Lord of Srirangam to make him a servant of His devotees. He sets an example for jIvas to seek the Lord’s grace for serving His devotees for ever. Here is the AzhvAr’s prayer: …… .. .. .. .. சூழ்புனல் அரங்கா !

தொடையொத்த துளவமும் கூடையும் பொலிந்து

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“Lord of SrIrangam!” (Thanks:SrI Murali BhaTTar)

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தோன்றியதோள் தொண்டரடிப் பொடியென்னும்

அடியனை அளியனென்றருளி உன்னடியார்க்கு ஆட்படுத்தாய் பள்ளியெழுந்தருளாயே. .. .. .. .. .. .. .. … .. .. ..sUzhpunal arangA! thodaiyoththa thuLavamum kUdaiyum polinthu thOnRiyathOL thoNdaradip podiyennum adiyanai aLiyanenRaruLi unnadiyArkku AtpaduththAi paLLiezhuntharuLAyE. –ThirupaLLiezhucchi-10 (Oh the Lord of SrIrangam! Please get up from the bed and bless me, Your servant, this ThoNdaradippodi, carrying the basket full of garlands made of flowers and TuLasI, to serve Your devotees.) The next quotation is from a verse sung by SrI ThirupANAzhvAr: " அடியார்க்கென்னை ஆட்படுத்தவிமலன் " . “adiyArkkennai Atpaduththa vimalan” -amalanAthipirAn-1 (The Lord, the blemishless! He made me, who have been indulging in materialistic pleasures and who have been considering myself as the Lord, to serve the bhAgavathas who never approach any other than the Lord.) SwAmi Desikan says that this kind of prayer for serving the Lord’s devotees should be adopted by all the bhAgavathas. The feeling of being a SEsha and a SEshi is common to all bhAgavathas. Yet, the differences in the actions like prostration etc. will remain as per the tradition. SwAmi Desikan explains this point:
" இப் प्रतिपत्ति ஒத்திருந்தாலும் प्रवृत्ति சிஷ்ய ஆசார்யாதிகளுக்குப் போலே स्वतन्त्र-

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आझै யாலே व्यवस्थितै யாயிருக்கும். “, “ip pratipatti oththirunthAlum pravrtti Sishya AcAryadikaLukkup pOlE svatantra-AjnaiyAlE vyavasthitaiyAyirukkum.”– This determination of being a SEsha and a SEshi should be natural to every bhAgavtha, the Lord’s genuine devotee. But it does not do away with the practices we have been observing in our tradition. For example, one is expected to prostrate before his AcArya, parents, and elders in age etc. and serving them and not the vice versa. This has been laid down in the Saastras by the Lord Himself. For example, a disciple approaches an AcArya. Both are bhAgavathas, aware of being SEsha and SEshi as explained earlier. But, the AcArya has to be shown the due respect as laid down in the SAstra. The disciple is expected to prostrate before his AcArya and render service to him. Here, the disciple will remain a SEsha and the AcArya, a SEshi. There is no change in this rule as laid down by the Lord Who is independent and it will not be fitting with the rule for the AcArya to prostrate before his disciple and do service to him. Hence, the SEsha-SEshi definition is restricted in such cases. Here arises the need to be clear about who is a bhAgavatha, says Swami Desikan: " இங்கு அடியார் என்கிறது भगवत्-शेषत्व झान வான்களான प्रतिबुद्ध ரையும் நித்யரையும் முக்தரையும். “, “ingu adiyAr enkiRathu bhagavat-Seshatva jnAnavAnkaLAna pratibuddharaiyum nityaraiyum muktharaiyum”– One must be clear about who is indicated by the term ‘adiyAr’, that is, ‘bhAgavatha’. One who is firm that the Lord is the Highest Reality and that he is a servant only to Him is a ‘bhAgavata’ and he should ever maintain this attitude. If the baddhAs, who are caught in this samsAra, have this firm conviction at heart, they are the wise ones. If, having realized this, they realize

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they are subservient to the bhAgavatas also, they become equally aware of the ‘Bhagavat-Seshatva’ also, and become entitled to be called the bhAgavatas.
The same applies in the case of ever-free jIvas (nityAs) and the liberated jIvas (muktAs). SwAmi Desikan now reveals the next step: நின் திருவெட்டெழுத்தும் கற்று – நான் உற்றதும் உன்னடியார்க்கு அடிமை என்கையாலே, இதுவே திருமந்திரத்துக்கு உயிர் நிலை., nin thiruvettezhuththum kaRRu – nAn uRRathum unnadiyArkku adimai’
enkaiyAlE ithuvE thirumanthiratthukku uyir nilai. Once a jIva achieves the firm conviction of his being the servant of the Lord, he obtains the fruit of it – service to His devotees. SwAmi Desikan says that this is the most vital part of the Tirmanthiram. In support, he quotes from a verse of SrI Thirumangai AzhvAr. Let us see the whole verse: மற்றும் ஓர் தெய்வம் உளதென்று இருப்பாரோடு உற்றிலேன், உற்றதும் உன்னடியார்க்கடிமை
மற்றெல்லாம் பேசிலும் நின் திருவெட்டெழுத்தும் கற்று நான் கண்ணபுரத்துறையம்மானே. maRRum Or deivam uLathenRu iruppArOdu uRRilEn, uRRathum unnadiyArkkadimai maRRellAm pEsilum nin thiruveddezhuththum
kaRRu nAn kaNNapuraththuraiyammAnE.
—Periya Thirumozhi, 8-10-3

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(Oh the Lord of KaNNapuram! I will not join those who hold that there is another deity other than Thee. I have learnt the Thirumanthiram of Thine. Even if it conveys other meanings, I have accepted only the message of rendering service to Thy devotees.) Even though the AzhvAr has given the reason for his firm conviction, SwAmi Desikan reveals it by referring to it as the ’life-spot’ (uyir nilai) of the Thirumanthiram. SwAmi Desikan supports the above tenet with a point about the basic requirement expected of a jIva who is endowed with some intelligence. The basic requirement is that the jIva should conduct as per the command of the Lord. This is revealed by SwAmi Desikan in his own words: " இப்படி ஸ்வதந்த்ர ஸ்வாமி இட்ட வழக்கான தனக்கு அவன் நடத்தின நல் வழியாலே அவனைப்
प्रसन्न னாக்கிப் पुरुषार्थ ம் பெற வேண்டுகையாலே यथाधिकार ம் द्वय த்திலும் चरमश्लोक த்திலும் சொன்ன வசீகரணம் இங்கே अर्थसिद्ध ம். " “ippadi svatantra SwAmi itta vazhakkAna thanakku avan nadatthina nal vazhiyAlE avanaip prasannanAkkip purushArtham peRa vENdukaiyAlE yathAdhikAram dvayaththilum carama-SlOkaththilum sonna vaSeekaraNam ingE artha-siddham."– The deep message of the middle word, ’namah’, in the Thirumanthiram, is that the jIva has to please the Lord by putting into action the advice given by Him. The advice is ‘surrender unto Me’. The jIva has to abide by the command of the Lord Who is his Master (Seshi) totally independent without any restrictions. The jIva has to perform the upAya that is the best one as advised by the Lord. This has to be done by all according to the qualification and the status of each. By doing so, the jIva will only earn the pleasure of the Lord Who is sure to confer the benefit on him. The only way to get the attention of the Lord is to surrender to Him. This means of surrender is spoken of in the dvaya mantiram as"caraNam prapadyE”(I surrender) and in the carama-SlOka,

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as"mAm Ekam SaraNam vraja”(surrender to Me alone). When the jIva adopts the means of surrender, the Lord is immensely pleased and is ready to confer the best of the benefits on the jIva. This is conveyed by the word, ’namah’ of the Thirumanthiram. SwAmi Desikan further points out that this ’namah’ indicates the surrendering of all the responsibilities of the self to the Lord. This surrender has to be absolute, as the jIva who performs the Prapatti, has to cut off his own role of protecting himself! In this context, SwAmi Desikan gives some particular instances from the scriptures. We shall study them one by one: शरणं प्रति देवानां प्राप्तकालममन्यत என்கிற இடத்திலே தமயந்தீ நமஸ்ஸை प्रयोगि த்தாள் என்கையாலும்,

SaraNam prati dEvAnAm prAptakAlamamanyata enkiRa idaththilE damayantI namassai prayOgiththAL enkaiyAlum –
Not only through this inner message, but also openly does the word, ’namah’ indicates ‘saraNAgati’ – surrender. In order to explain this SwAmi Desikan refers to instances from the great epic, the MahAbhArata. He quotes a part of a SlOka pertaining to an episode involving DamayantI as mentioned above. Let us see the whole SlOka and the next one to understand the full significance: सा विनिश्चिन्त्य बहुधा विचार्य च पुनः पुनः। शरणं प्रति देवानां प्राप्तकालममन्यत॥ वाचा च मनसा चैव नमस्कारं प्रयुज्य सा। देवेभ्यः प्राञ्जलिर्भूत्वा वेपमानेदमब्रवीत्॥ sA viniScintya bahudhA vicArya ca punah punah |

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SaraNam prati dEvAnAm prAptakAlamamanyata || vAcA ca manasA caiva namaskAram prayujya sA | dEvEbhyah prAnjalirbhUtvA vEpamAnEdamabravIt || - (AraNya Parva, 48-16) (She, DamayantI, pondered over different aspects and concluded that the time had come to seek refuge of the dEvas. So, she did the namaskAram physically and also with her speech and mind.) In this context, it is said that DamayantI applied ’namah’ into action. Now, the second instance, as shown by SwAmi Desikan: ‘गच्छध्वमेनं शरणं शरण्यं पुरुषर्षभाः’ என்று உபதேசிக்க ‘नमश्चक्रुः जनार्दनम्’ என்று பாண்டவர்கள் நமஸ்ஸைப் பண்ணினார்கள் என்கையாலும், ‘gacchadhvamEnam SaraNam SaraNyam purusharsharbhAh’ enRu upadEsikka ’namaScakruh janArdanam’ enRu pANDavarkaL namas-saip paNNinArkaL enkaiyAlum,"– This is another context in the MahAbhArata mentioning how the pANDavas adopted prapatti. They did it following the instruction by sage mArkaNDEya. SwAmi Desikan has quoted only the relevant part of the SlOka as shown in the text above. However, we shall study the SlOkas in entirety: सर्वेषामेव लोकानां पिता माता च माधवः। गच्छध्वमेनं शरणं शरण्यं पुरुषर्षभाः॥ sarvEshAmEva lOkAnAm pitA mAtA ca mAdhavah | gacchadhvamEnam SaraNam SaraNyam purusharshabhAh ||
—MahAbhArata, AraNya Parva, 161-55

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(Maadhava is both the father and the mother of all the worlds. Oh, the best of men, seek refuge under that Saviour by surrendering to Him.)

SrI MAdhava PerumAl - ThiruthevanAr Thogai (Thanks: SrI Senthil) This was the advice given by the sage, MArkaNDeya, to the PANDavas. They also acted according to the advice, says the next SlOka, points out SwAmi Desikan. Here is the SlOka in full: एवमुख्नास्रयः पार्था यमौ च भरतर्षभ। द्रौपद्या सहिताः सर्वे नमश्चक्रुः जनार्दनम् ॥

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EvamuktAsrayah pArthA yamau ca bharatarshabha | draupadyA sahitAh sarvE namaScakruh janArdanam ||
–MahAbhArata, AraNya Paruva, 161-56 (When MArkaNDeya gave them this advice, the three sons of Kunti and the twins, Oh the best of the Bharatas, made namaskAra to JanArdana along with Draupadi.) Thus, after the advice given by the Sage asking the PANDavas to surrender to SrI KrishNa, the PANDavas uttered ’namah’. It becomes clear that SaraNAgati is the meaning of the word, ’namah’. Next, SwAmi Desikan shows another authoritative text to emphasize that ’namah’ means surrender: “मन्त्रराजपदस्तोत्र த்திலே நமஸ் आत्म-निवेदन-पर ம் என்கையாலும் “, “mantrarAjapadastOtraththilE nams Atma-nivEdana-param enkaiyAlum”– In the MantrarAja-pada stOtra, it is mentioned that by uttering the word, ’namah’, one performs the Atma samarpaNam – surrendering of one’s Self to the Lord. The relevant Sloka is: नमस्कारात्मकं यस्मै विधायात्मनिवेदनम्। त्यख्नदुःखोऽखिलान् कामान् अश्नुते तं नमाम्यहम्॥ namaskArAtmakam yasmai vidhAyAtmanivEdanam | tyaktaduhkhOkhilAn kAmAn aSnutE tam namAmyaham || –MantrarAja-pada stOtram-11

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(I bow to the Lord to whom, having surrendered his self which is what is meant by ’namaskAra’, a man gets rid of his suffering and enjoys whatever he desires.) SwAmi Desikan points out that the word ’namah’ in the Thirumanthiram has several implied meanings including the SaraNagati which is to be adopted by us: “साध्य-उपाय-विशेष-पर மான योजना-विशेष த்தாலும் “, “sAdhya-upAya-viSEsha-paramAna yOjanA-viSEshaththAlum”– The word ’namah’ has a special significance related to a particular means to be adopted by us, that is, SaraNAgati. This has been dealt with SwAmi Desikan in depth in his magnum opus, SrImad RahasyatrayasAram. Here is one such reference: " நமஸ்ஸு ஆத்ம-ஸமர்ப்பண-பரமாயிருக்கும் என்னுமிடம் " ,
“समित्साधनकादीनां यझानां न्यासमात्मनः।
नमसा योऽकरोद्देवे स स्वध्वर इतीरितः॥” …….
இத்யாதிகளாலும் ப்ரஸித்தம். ‘, “nams-su Atma-samarpaNa-param ennmiDam”,
“samit-sAdhankAdeenAm yajnAnAm nyAsamAtmanah | namasA yOkarOddEvE sa svadhvara iteeritah ||” (ahirbhudhnya Samhita, 37-37) ……….. ityAdikaLAlum prasiddham.’ Meaning:
That the word, ’namas’ indicates the surrender of self (Atma samarpaNam) is also well-known from the SlOkas such as:“Of all yajnAs which are performed

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with samit and such like as an aid, the man who has surrendered his self to the Lord with the word ’namah’ is said to have performed the best yajnA”. SwAmi Desikan continues the topic by saying: “अभियुख्न ரும் ‘नमःशब्दः प्रदानार्थः स्वाहाशब्द इवेष्यते’ என்கையாலும் “, “abhiyktarum ’namah Sabdah pradAnArthah svAhA-Sabda ivEshyatE’ enkaiyAlum”– Even the elders have stated that just as the word, ‘svAhA’ indicates the meaning of pouring the havis into the yajnA fire, the word, ’namah’ too indicates the surrendering of self (Atma samarpaNam) to the Lord. After giving these authoritative references, SwAmi Desikan concludes: " இந்த नमः शब्द ம் தானே தன் துவக்கற साङ्ग-भरन्यास த்தைக் காட்டுகிறதாகவுமாம். “, “intha namah Sabdam thanE than thuvakkaRa sAnga-bharanyAsatthaik kAttukiRathAkavumAm."– This word, ’namah’ automatically indicates without any doubt the performance of prapatti (Atma samarpaNam) with all its auxiliaries. SwAmi Desikan now clears an apparent contradiction between the praNava and the middle word, ’namah’ of the Thirumanthiram: ‘दास इति प्रपन्न इति च’
என்கிற அடைவே ப்ரணவத்திலே संबन्धझान மும் நமஸ்ஸிலே उपाय முமாகச் சொன்னவர்கள் தாமே संबन्ध-झान மே उपाय ம் என்கிற இது இதன் प्राधान्य விவக்ஷையாலேயாமத்தனை. “, ‘dAsa iti prapanna iti ca’ enkiRa adaivE praNavaththilE sambandha- j~~nAnamum namassilE upAyamumAkac connavarkaL thAmE sambandha-j~~nAnamE upAyam

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enkiRa ithu ithan prAdhAnya vivakshaiyAlEyAm aththanai.” Meaning:
AcArya SrI ALavanthAr in his stOtra, catuslOki, on the PirAtti, the Lord’s Consort, declares that he is Her dAsa and prapanna (servant and one who has surrendered to Her) and that is why he dares to sing in praise of Her. Some expressed the view that one gets first the knowledge of the Sesha-Seshi relationship through the praNava and the knowledge of upAya (means), that is, Prapatti, from ’namah’. They themselves revised their view and later said that the realization of the relationship is itself the upAya, Prapatti (surrender).
This was based on the primary intrinsic meaning of each of the two words. These two views may appear contradictory. But, that it is not so can be realized if we analyze the views carefully. A person is inspired to adopt the means of Prapatti once he comes to know of his relationship with the Lord is of the nature of servant-Master nature. Hence, this knowledge of one being the ‘adiyAr’ is the most important of all revelations. That is why, it was surmised by them that acquiring this wisdom itself is the upAya for achieving the ultimate goal of mOksha. This is explained by SwAmi Desikan thus: " இதுக்கு प्राधान्य ம் आत्म-अभिमान-अनुगुण-पुरुषार्थ-व्यवस्थै யாலே ऐश्वर्यादि களை அருவருப்பித்து स्वरूप-अनुरूप மான परमपुरुषार्थ த்திலே रुचि யையும் त्वरै யையும் விளைப்பித்துத் திருநாரணன் தாள் காலம் பெறச் சிந்தித்து உய்யும்படி
பண்ணுகை. “, “ithukku prAdhAnyam Atma-abhimAna-anuguNa-purushArtha-vyavasthaiyAlE aiSvaryAdikaLai aruvaruppiththu svarUpa-anurUpamAna parama- purushArthaththilE ruciyaiyum tvaraiyaiyum viLaippiththuth thirunAraNan thAL kAlam peRac cinthiththu uyyumpadi paNNukai."– When one realizes that his true nature is of being a SEsha of the Lord,

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curiosity will arise in his mind to discover the benefit that would be most suited to his nature. Once he becomes aware of the benefit most appropriate to his nature, he would become aware that interest in the worldly benefits like materialistic wealth etc. did not befit his Atma svarUpa and he will develop dislike towards them. Then, he discovers that mOksha (liberation) is the only goal suited to his Atma svarUpa. This awareness further creates a desire towards it (ruci) and he is keen to attain it at the earliest (tvarai). In due course, he adopts the right means, which is Prapatti, to attain the feet of Sriman nArAyaNa with the ultimate aim of serving Him eternally. All these developments in his life are primarily due to the awareness that arises regarding his relationship with the Lord as a Sesha (servant), is it not? That is why some people opined that this realization of Seshatva (servitude) is itself the means for the mOksha, points out SwAmi Deikan. SwAmi Desikan concludes this section on the middle word, that is, ’namah’, of the Thirumanthiram with a verse in Tamil: யானெனதென்ப தொன்றில்லை என் செய்வதவனையல்லால் ஆனதறிந்திடும் தன்னடியார்க்கெனை ஆட்படுத்தித் தானெனை நல்கி நடத்துகின்றான் தன்னருள் வழியே நானுனை வீடு செய்வேனென்ற நம் திருநாரணனே.
yAnenathenpathu onRillai en ceivathu avanai allAl AnathaRinthidum thannadiyArkku enai Atpaduththith thAn enai nalki nadatthukinRAn than aruL vazhiyE nAnunai veedu ceivEn enRa nam thirunAraNanE.
In this verse, Swami Desikan provides the answer to a question that may arise

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in our mind after studying the detailed explanation of the middle word of the ashTAkshara mantram, which is known as the Thirumanthiram. The question is: Who is the target of this means of prapatti (surrender)? We shall first take up word by word meaning of the verse: " யான் எனது என்பது ஒன்று இல்லை "

“yAn enathu enpathu onRu illai”– There is nothing as ‘I’ or ‘mine’. " அவனை அல்லால் " “avanai allAl”–- Without that Lord of mine, " செய்வது என்? " “ceivathu en?"–- What is left for me to do? " நான் உனை வீடு செய்வேன் என்ற நம் திருநாரணன் “, “nAn unai veesu ceivEn enRa nam thirunAraNan”–- Our Lord, SrImaN nArayaNan, Who promised, ‘I will grant you liberation from this samsAra’ " தான் எனை நல்கி "
“thAn enai nalki”–- Showered His compassion on me " ஆனது அறிந்திடும் தன் அடியார்க்கு எனை ஆட்படுத்தி “, “Anathu aRinthisum than asiyArkku enai Atpaduththi”–

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“He will grant Moksha!”

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Placed me to serve His devotees who are highly knowledgeable. " தன் அருள் வழியே நடத்துகின்றான் " ,
“than aruL vazhiyE nadatthukinRAn”– and in His compassionate way, He puts me on the good path (of adopting the means). Summary:
The Lord SrImaN nArAyaNa gave an assurance in the carama SlOka, “I will free you from the bondage of the samsAra and grant you mOksha.” Out of compassion towards me, He made me a servant of His devotees; graced me by involving me in the adoption of the means of Prapatti; He removed ahankAra and mamakAra, the sense of “I” and “mine” from me. Being totally dependent upon Him, what can I do without His grace? In this verse, the expression,“yAn enathu ilai”, refers to the removal of self- pride and self-ownership; by “en ceivathu?”, it is meant “I am not independent”; the second line of the verse emphasizes that I am a servant of the bhAgavtas; and third line reveals the means of surrender. These are the very essence of the word, ’namah’ of the Tirumanthiram. With this ends this sub-section on the middle word,“namah” of the Tirumanthiram.

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“SrIman nArAyaNan!”

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THE SIGNIFICANCE OF ’nArAyaNAya’ SwAmi Desikan next takes up the third and final word in the Tirumanthiram, ’nArAyaNAya’. Till now, he showed that the previous word, ’namah’ indicates Prapatti, surrender of the self, as the best means to captivate the Lord. The next word deals with the target of that means, says Swami Desikan: The Meaning of ’nArAyaNa’: " இப்படி நமஸ்ஸில் தோற்றின वशीकरण- த்துக்கு இலக்காய் ரக்ஷகனாய் நிற்கிற சேஷியின் படியை नेतृत्वादि-मुख- த்தாலும், வசீகர்த்தாவாய் ரக்ஷணீயனாய் நிற்கிற शेषभूत ன் படியை नियाम्यत्वादि-मुख த்தாலும் வெளியிடுகிறது நாராயண शब्द ம். “, “ippaDi namas-sil thORRina vaSeekaraNaththukku ilakkAi rakshakanAi niRkiRa Seshiyin paDiyai nEtrutvAdi-mukh-ththAlum, vaSeekarththAvAi rakshaNeeyanAi niRkiRa Sesha-bhootan paDiyai niyAmyatvAdi-mukhaththAlum veLiyiDukiRathu nArAyaNa Sabdam."–
Thus, the object of captivation through the means of prapatti, surrender, which is shown by the ’namah’, is – the Supreme Lord. He is the Seshi (Master) as well as the Protector. He also conducts everyone through the virtuous path. These and other meanings are being derived from the word, ’nArAyaNa’ The same word also reveals the jIva as the Sesha (servant), as being protected by the Lord and as being ruled by Him. THE MEANING OF ‘NARA’ AND ‘AYANA’ SwAmi Desikan now analizes the word, ’nArAyaNa’, which consists of ’nAra’ and ‘ayana’: " நரன் பக்கலிலே பிறந்தவை நாரங்களென்றும் இவன் नेता- வாய், गति- யுமாய் இருக்கிறானென்றும், இவற்றை வாஸஸ்த்தாநமாக உடையவனென்றும்

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சொல்லுகையாலே प्रथम அக்ஷரத்தில் தோற்றின कारणत्व-रक्षकत्व- शेषित्व ங்களும் இங்கே विशद- மாகின்றன. “, “naran pakkalilE piRanthavai nArangkLenRum ivan nEtA-vAi gati-yumAi irukkiRAnenRum, ivaRRai vAsassththAnamAka uDaiyavanenRum collukaiyAlE prathama aksharaththil thORRina kAraNatva-rakshakatva-SeshitvangaLum ingE viSadamAkinRana.”
’naran’ has one meaning – a person who has no annihilation. Here, it refers to the Lord. The verbal-root, ‘rIng’, in Sanskrit means to destroy. The syllable ‘ra’ is obtained from this root and when it is added to the negative syllable, ’na’, the emerging word, ’naran’ indicates the person who has no destruction. There is nothing odd in this. From the root, ’nru ‘( नृ ), if the word , ’nara’ is coined, it indicates the person who leads all on the virtuous path and in turn will indicate the Supreme Lord Who conducts all on the good path. All those which emerged from the Lord are known as ’nAra-s’. The Lord is the ‘ayana’ of ’nAra-s’. That is, He is the Ultimate Destination for the jIvas, that is, ’nAra- s’. ‘ayanam’ means upAya, that is, the means for the ’nAra-s’, the jIvas. ‘ayanam’ also means a residential place. The word, ’nAras’, refers to both sentient beings and non-sentient objects, both have appeared from the Lord’s body.
Both these categories are His places of residence, as He enters into them, remains inseparably in them and controls them as well. Hence, that the Lord has them as His residence is derived from the word, ‘ayanam’. As SwAmi Desikan earlier showed, the praNava indicates that the Lord is the Cause, the Protector and the Seshi (Master) of all. Now, by this word, ’nArAyaNa’, as everything appeared from the Lord, it is clear that He is the Cause of all; as He conducts all on the virtuous path, it is established that He is their Protector; and as He is the means as well as the indweller, it becomes very clear that He is THE SESHI. Hence, it is established that all the aspects

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of His greatness indicated by the praNava, are shown by this word, ’nArAyaNa’. Between the praNava and ’nArAyaNa’, the only difference is that while the former showed these aspects briefly, the latter word reveals them in detail. Yet, there is a difference in the two approaches, says SwAmi Desikan: " இஸ் संग्रह விவரணங்களிலே சேஷ-சேஷிகளுடைய நிரூபணம் ‘रामानुजं
लक्ष्मणपूर्वजं च’ என்கிற க்ரமத்திலே நிற்கிறது. “, “is sangraha vivaraNangkaLilE Sesha-Seshi-kaLuDaiya niroopaNam, ‘rAmAnujam lakshmaNam ca’ enkiRa krmatthilE niRkiRathu.” In the above sentence, SwAmi Desikan shows the different approaches of the praNava and the word, ’nArAyaNa’ in highlighting the significance. The praNava gives importance to the jIva by revealing the fact of his being a Sesha (servant) of the Lord, while ’nArAyaNa’ highlights the importance of the Lord by showing Him as being the residence of the jIva. This reversal in the order of importance between the Lord and the jIva is reflected in the manner followed in Srimad rAmAyaNa of Sage VAlmIkI. SwAmi Desikan gives a reference to the relevant SlOka in the epic as quoted above. We shall see the SlOka in full: नूनं स कालो मृगरूपधारी मामल्पभाग्यां लुलुभे तदानीम्। यत्रार्यपुत्रं विससर्ज मूढा रामानुजं लक्ष्मणपूर्वजं च॥ noonam sa kAlO mrgaroopadhArI mAmalabhAgyAm lulubhE tadAnIm | yatrAryaputram visasarja mooDhA rAmAnujam lakshmaNapoorvajam ca || —RAmAyaNa, sundara kANDam, 28-10 This is spoken by sItA while in aSOka forest, unable to bear the torture of the

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ogresses. She says, “It was certainly the kAla dEvata (Time-spirit) who in the guise of a deer, charmed me, a woman of scanty fortune, and to whom I, a foolish woman, dispatched the two Arya Princes, the younger brother of SrI rAma (LakshmaNa) and the elder brother of LakshmaNa (SrI rAma)”. Here, LakshmaNa is mentioned first but as the younger brother of Sri rAma. Later, SrI rAma is mentioned as the elder brother of LakshmaNa. It is well known that LakshmaNa is the Sesha, while SrI rAma is the Seshi. It is in the same way as the praNava, which refers to Sesha prominently, comes first and the word, ’nArAyaNa’ which refers to the Lord Who has his residence in the Sesha, comes later. This is in a reverse order as normally the master comes first followed by the servant. This order is reversed in the Tirumanthiram, says SwAmi Desikan. SwAmi Desikan further technically analyzes the word, ’nArAyaNa’: " இந்நாராயண शब्द- ம் தத்புருஷனாயும் बहुव्रीहि- யாயும் இரண்டுபடி ஸமஸ்தமாய் இருக்கும். “, “innArAyaNa Sabdam thath-purushanAyum bahuvreehiyAyum iraNDu paDi samsthamAi irukkum."– SwAmi Desikan shows the different meanings derived from ’nArAyaNa’ which is a compound word. A compound is formed by the combination of two or more words. In Sanskrit grammar this combination is called ‘samAsam’. Broadly speaking there are four kinds of compounds which are:

‘द्वंद्व’, ‘dvandva’;
‘तत्पुरुष’, ’tatpursha’;
‘बहुव्रीहि’, ‘bahuvreehi’; and

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‘अव्ययीभाव’, ‘avyayeebhAva’. Of these four, two types are applicable to this compound word of ’nArAyaNa’. They are: ’tapurusha’ and ‘bahuvreehi’. SwAmi Desikan refers to these two types of compound in the sentence mentioned above. In Tamil grammar, these are known as ' வேற்றுமைப் புணர்ச்சி ‘, ‘vERRumaip puNarcci’ and ' அல்வழிப்
புணர்ச்சி ‘, ‘alvazhip puNarcci’. If we look at this compound from the ’tatpurusha’ angle, we get the combination as follows:“nArANam’ + ‘ayanam”; which gives the meaning, the abode of ’nArAs’ (the sentient beings and non-sentient things). In Tamil, the compound word, ' கூலிவேலை ‘, ‘koolivElai’ will expand as ' கூலிக்கு வேலை ‘, ‘koolikku’ + ’ vElai’. When expanded, the fourth case is explicit which is not so in the compound word. That is why, it is called ‘vERRumaip puNarcci’. The other ‘bahuvreehi’ compound is ’nArAh’ + ‘ayanam’ + ‘yasya’, which means: He, for whom ’nArAs’ (animate beings and inanimate things) are the abode, ’nArAyaNa’. In Tamil, it is known as ‘alavzhip-puNarcci’, that is, a compound that is made by a way other than the case of words. There are variations. Of these, ‘anmozhit-thogai’ is applicable here. For example, ' இளங்கொடி
கூறினாள் ‘, ‘iLangkoDi kooRinAL’. Here, ‘iLangkoDi’, even though menas ‘young creeper’, refers to a young woman who is slender like a new creeper. The sentence means: ‘The young woman said.’ To explain this, SwAmi Desikan gives two quotes from ThiruvAimozhi: " இதன் அர்த்தத்தை ஆழ்வார் - ' நாரணன் முழுவேழுலகுக்கும் நாதன் ’ என்றும்,
' எண் பெருக்கந்நலத்து ஒண் பொருள் ஈறில

வண் புகழ் நாரணன் ’
என்றும் அருளிச் செய்தார். “,

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“ithan arththatthai AzhvAr - ’nAraNan muzhu Ezh ulakukkum nAthan’ enRum, ’eN perukka annalatthu oN poruL eeRila vaN pukazh nAraNan’ enRum aruLic ceithAr."– The first quote is from a verse of the second centum of TiruvAimozhi. Let us consider the verse in full: நாரணன் முழுவேழுலகுக்கும் நாதன் வேதமயன் காரணம் கிரிசை கருமமிவை முதல்வன் எந்தை சீரணங்கு அமரர் பிறர் பலரும் தொழுதேத்த நின்று வாரணத்தை மருப்பொசித்த பிரான் என்மாதவனே. nAraNan muzhuvEzhulakukkum nAthan vEdamayan kAraNam kiricai karumamivai muthalvan enthai ceeraNangku amarar piRar palarum thozhuthEththa ninRu vAraNaththai maruppociththa pirAn en mAdavanE.
—TiruvAimozhi, 2-7-2 Meaning: " நாரணன் “, “nAraNan”– nArAyaNan (Who is) " முழுவேழுலகுக்கும் நாதன் “, “muzhuvEzhulakukkum nAthan”–

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the Lord of all the seven worlds; " வேதமயன் “, “vEdamayan”– the embodiment of vEdas; " காரணம் கிரிசை கருமமிவை முதல்வன் “, “kAraNam kiricai karumamivai muthalvan”– the ruler of the causes, the effects and the fruits; " சீரணங்கு அமரர் பிறர் பலரும் தொழுதேத்த நின்று “, “ceeraNangku amarar piRar palarum thozhuthEththa ninRu”– being glorified by the nitya sooris and many others; " வாரணத்தை மருப்பொசித்த பிரான் “, “vAraNaththai maruppociththa pirAn” – the compassionate who broke the tusk of the elephant (KuvAlayapeedA). " என் மாதவன் “, “en mAdavan” – my Lord, the Consort of SrI " எந்தை “, “enthai” - my Master. Summary: The name ’nArAyaNa’ signifies His being the Lord of all the worlds; the

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embodiment of the Veda; the material cause; the instrumental cause; and the effect of action. He is being glorified by the nitya sooris, devas and many others. He is my father. He, (in His incarnation as Sri KrishNa), killed the elephant, KuvalAyapidA. He is the Consort of SrI.

“PerumAl is the Consort of SrI” (SrIrangam SrI RanganAcchiyAr)

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We have seen earlier how the name ’nArAyaNa’ has two etymological meanings: The first one is: He is the abode of the sentient beings and the non-sentient things. The other is that He has these as His abode. These two indicate His supremacy and easy accessibility. The first part of the first verse speaks about His supremacy, while the later part about His easy accessibility for to all, for example, as SrI KrishNa. This quote is intended to show the meaning of ’nArAyaNa’ from the angle of ’tatpurusha samAsam’. That is He is the abode of all the worlds consisting of animate beings and inanimate objects. The second quote is from the verse of the first centum of TiruvAimozhi. We shall see it in full: எண் பெருக்கு அந்நலத்து ஒண் பொருள் ஈறில வண் புகழ் நாரணன் திண்கழல் சேரே. eN perukkannalaththu oN poruL eeRila vaN pukazh nAraNan thNn kazhal cErE. — TiruvAimozhi, 1-2-10 Meaning: " எண் பெருக்கு “, “eN perukku”– possessing innumerable; " அந்நலத்து “, “annalatthu”– such auspicious qualities as j~nAna and the like; " ஒண் பொருள் “,

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“oN poruL”- the class of glowing sentient jIvas; " ஈறில வண் புகழ் “, “eeRila vaN pukazh”– with limitless auspicious qualities; " நாரணன் திண்கழல் “, “nAraNan thiN kazhal”– nArAyaNa’s feet which have the firm resolve of not forsaking the devotees; " சேரே. “, “cErE."– attain. Summary: AzhvAr instructs the people to attain the firm feet of the Lord, ’nArAyaNa’, Who has, as His Seshas, countless jIvas with knowledge and bliss as their attributes and with self-luminousness as their nature and also His own noble qualities. This verse is unique in several ways. One is captivated by the commentary on it by SrI U.Ve. Uttamoor VeerarAghavAchAriar SwAmi. We shall now study the commentary of SrI Uttamoor SwAmi on this pAsuram: எண் பெருக்கு அந்நலத்து ஒண் பொருள் ஈறில வண் புகழ் நாரணன் திண்கழல் சேரே. eN perukku annalattthu oN poruL eeRila

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vaN pukazh nAraNan thiN kazhal cErE. —TiruvAimozhi, 1-2-10 This verse comes in the context of the previous verse, which advises the BhAgavathas to adopt the bhakti-yOgam till they leave their physical bodies.
This rejects the theory that one should attain the attribute-less Brahman after practicing the bhakti-yOgam before his death. SrI nammAzhvAr asserts through this verse that the deity who is the target of the bhakti-yOgam is no other than SrImaN nArAyaNa, Who is full of auspicious qualities. Earlier, AzhvAr stated that the Supreme One should be approached. Now he reveals that He is nArAyaNa. The reason is:
The conventional meaning of the word, ’nArAyaNa’, the Consort of SrI, is that He is the objective of the bhakti-yOgam. This will be clear if one studies the component words of the name, ’nArAyaNa’. The word has several meanings, such as the One Who is reclining on the bed in the milky ocean etc. These can be known from other verses of the AzhvAr: - " யாவையும் யாவரும் தானாய் அமைவுடை நாரணன் “, “yAvaiyum yAvarum thAnam amaivuDai nAraNan” " நாரணன் முழுவேழுலகுக்கும் நாதன் “, “nAraNan muzhuvEzhulakkkum nAthan”. As all the tattvas like the world etc., appeared from ’naran’, they are known as ’nAras’. As they are His abode, He is called ’nArAyaNa’. Such statements are seen in the scriptures. In the vEda itself, ‘antar bhahiSca tat sarvam vyApya nArAyaNah sthitah’ conveys the significance of this name. Since the goal of our bhakti is Narayana, we must be aware of the significance of the word, ’nArAyaNa’ which is: He is our Lord; He Himself is the means for attaining Him; and He has all such auspicious qualities as to be our Lord.

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When the question arises: ‘What is the mantra for the japa leading to this objective?’, this verse directly indicates that it is the the Tirumantram: " எண் “, “eN” – the number eight; " பெருக்கு “, “perukku” – giving several meanings; " அ “, “a” – such (that every syllable implying several benefits); " நலத்து “, “nalaththu” – (a mantra) having syllables that are auspicious; – that is, of
ThiruvashTAksharam; " ஒண் “, “oNN” – the best; " பொருள் “, “poruL” signification; that is,

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" நாரணன் திண்கழல் “, “nAraNan thiNkazhal”:
SrImaN nArAyaNa’s firm feet, " சேரே “, “cErE” you, attain.
This is also a message derived from this verse. In this context, we are reminded of the episode: SrI KoorathAzhvan had two sons, SrI ParAsara Bhattar and SrI SrIrAmap-piLlai who were learning the meaning of ThiruvAimozhi from their father. When this verse came up, SrI AzhvAn felt that since this dealt with the great mantra, Thirumanthiram, it would only be proper that it was taught by their AcArya, SrI EmbAr. When they were about to leave, SrI AzhvAn stopped them as he felt that life was unstable and taught them the significance of the verse himself. Yet another meaning is cited for the verse: " எண் “, “eN” – Octad (made of eight) " பெருக்கு “, “perukku” – conferring several good benefits at all times; " அ “, “a”

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– of such greatness, as the Supreme Brahman, which is revealed in the dahara- vidyA, prescribing meditation of Brahman abiding within one’s heart. " நலத்து “, “nalaththu” – having the eight auspicious qualities enumerated by PrajApati; " ஒண் “, “oN” – is the best – different from the inanimate objects or self-luminous as SrImaN nArAyaNa; " பொருள் “, “poruL” – the jIvas; " ஈறில “, “eeRila” – endless; (this applies to auspicious qualities, jIvas, greatness etc. Thus, the concept of nir-guNa Brahman is rejected.) " திண்கழல் “, “thiN kazhal” – strong feet (that is, besides being tender, His Feet are strong enough in not allowing the devotees to slip off.) " சேரே “, “cErE”

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– take refuge or attain. Thus, this verse reveals the inner meanings of the eight-lettered Tirumanthiram. Swami Desikan gives another reference from the Divya Prabandham: ' நானுன்னையன்றியிலேன் ’ इत्यादि களையும் இங்கே अनुसंधि ப்பது. , ’nAnunnaiyanRiyilEn’ ityAdikaLaiyum ingkE anusandhippathu."– This quote is from a verse occurring in the nAnmukan ThiruvanthAthi of Sri Thirumazhisai AzhvAr. Let us consider the verse in full: இன்றாக நாளையே யாக இனிச்சிறிது நின்றாக நின்னருளென் பாலதே – நன்றாக நானுன்னை யன்றி யிலேன்கண்டாய் நாரணனே நீயென்னை யன்றி யிலை. inRAka nALaiyE yAka inicciRithu ninRAka ninnaruLen pAlathE – nanRAka nAnunnai yanRi yilEn kaNDAi nAraNanE neeyennai yanRi yilai. —nAnmukan ThiruvanthAthi-7 Meaning: Oh nArAyaNa, either today or tomorrow or some time later, it is certain, Thy grace will be on me. I do not exist without Thee, nor do Thou without me. This verse offers the message: The jIva depends for his very existence on nArAyaNa and nArAyaNa’s glory cannot manifest itself without the jIva. This is the core of the word, ’nArAyaNa’. SwAmi Desikan says, this verse and such like this are worth considering in the

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context of the study of ’nArAyaNa’. Next, Swami Desikan explains the component of this word, that is, ’nara’. According to him, this component too speaks about the Lord Himself. He quotes four excerpts in support of his stand. We shall consider them one by one:

‘आपो वै नरसूनवः’,
‘ApO vai narasoonayah’. This is from the Manu Smriti. Let see the SlOka in full: आपो नारा इति प्रोख्ना आपो वै नरसूनवः। ता यदस्यायनं पूर्वं तेन नारायणः स्मृतः॥। ApO nArA iti prOktA ApO vai narasUnavah | tA yadasyAyanam pUrvam tEna nArAyaNah smrtah || - (Manu Smriti, 1-10) Meaning: The waters are called nArA-s because they were born of nara (the Lord). They were at first His abode. Therefore, He is called nArAyaNa.) In this connection, we are reminded of another pramANam from SrI VarAha PurANam: सृष्ट्वा नारं तोयमन्तः स्थितोऽहं येन स्यान्मे नाम नारायणेति। srushTvA nAram tOyamantah sthitOham
yEna syAnmE nAma nArAyaNEti |
—SrI VarAha PurANam, 2-12

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Meaning: I created the waters, which are called nArA-s, and I lay within them. Therefore, I am called nArAyaNa.) It may be noted that the waters, as mentioned in these two SlOkas, refer by implication (upalakshaNa), to other tattvas as well. SwAmi Desikan quotes another pramANam in support of this conclusion: 2) ‘नरात् जातानि तत्त्वानि’,
’narAt jAtani tattvAni’ – This is from a SlOka in the MahAbhArata. We shall study the SlOka in full: नराज्जातानि तत्त्वानि नाराणीति ततो विदुः। तान्येव चायनं तस्य तेन नारायणः स्मृतः॥ narAt jAtAni tattvAni nAraNeeti tatO viduh | tAnyEva cAyanam tasya tEna nArAyaNah smrtah ||
–MahAbhArata, AnusAnika Parva, 178-7 Meaning: All the tattvas (reals) had all their origin from nara. Therefore, they are known as nArA-s. To Him they are the abode. Therefore, He is considered to be nArAyaNa.) SwAmi Desikan gives one more reference by way of a quote: 3) ‘नरसंबन्धिनो नाराः नरः स पुरुषोत्तमः’,

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’narasambandhinO nArAh narah sa purushOttamah’ – This is from the ahirbhudnya samhita. Here is the full SlOka: नरसंबन्धिनो नाराः नरः स पुरुषोत्तमः। नयत्यखिलविझानं नाशयत्यखिलं तमः॥ narasambandhinO nArAh narah sa purushOttamah | nayatyakhilavij~nAnam nASayaTyakhilam tamah || —ahirbhudnya samhita-52-50 Meaning: Those that are related to nara are nArAh. ’nara’ is PurushOthama. It is He Who confers knowledge on those who have sought His protection. It is He Who dispels their ignorance. SwAmi Desikan provides yet another pramANam for ’nara’: 4) ‘जह्नुः नारायणो नरः’,
‘jahnuh nArANo narah’ - These are three names in SrI VishNusahasranAmam, in the AnusAsanika Parva of MahAbhArata (232-4) We can understand the significance of these nAma-s from SrI ParAsara Bhattar’s commentary on SrI VishNuasahasranAmam. “जह्नुः”, “jahnuh”–

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The Lord is called ‘jahnuh’ as He conceals His greatness from the non- devotees. This meaning is from the point of etymology of the word, ‘jahnu’ which is derived from the root ‘hA’ (to forsake). The commentary quotes a SlOka from the UdyOga Parva of MahAbhArata: चक्रं तद्वासुदेवस्य मायया वर्तते विभोः। सपह्नवं पाण्डवेषु चेष्टते राजसत्तमः॥ cakram tadvAsudEvasya mAyayA vartatE vibhOh | Sapahnavam pANDhavEshu cEshTatE rAjasattamah || — MahAbhArata, UdyOga Parva, 6-7-2 Meaning:
That Discus of the Omni-present VAsudEva acts by His will for the benefit of the PAndavas but is invisible (to the eyes of others), Oh Great King! “नारायाणः”,“nArAyaNah”– The Lord is called ’nArAyaNah’ as He is the Support of the countless souls. “नरः”, “narah”– He Who is imperishable. He has imperishable possessions, the sentient and the non-sentient (both of which are eternal by nature). Now, Swami Desikan continues: “इत्यादि களிற்படியே நர சப்தம்தானும் நாராயணன் தன்னையே சொல்லுகிறது “,

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“ityAdikaLiRpaDiyE nara Sabdam thAnum nArAyaNan thannaiyE collukiRathu” Such pramaNas like the above convey that the word, ’nara’ refers to SrImaN nArAyaNa only. SwAmi Desikan confirms this explanation citing another quote: " இது ‘नयत्यखिलविझानं नाशयत्यखिलं तमः। न रिष्यति च सर्वत्र’ என்று व्याख्यात மாயிற்று. “, “ithu ’nayatyakhila-vijnAnam nASayatyakhilam tamah | na rishyati ca sarvatra’ enRu vyAkhyAtam-AyiRRu.”– The first part of the quote has been seen above just now. Let us consider the quote along with the new addition: नयत्यखिलविझानं नाशयत्यखिलं तमः।
न रिष्यति च सर्वत्र नरः तस्मात् सनातनः॥ nayatyakhila-vijnAnam nASayatyakhilam tamah | na rishyati ca sarvatra narah tasmAt sanAtanah || –ahirbudhnya samhita, 52-50 Meaning:
It is He Who confers knowledge on those that have sought His protection. It is He Who dispels all their ignorance. Wherever He may be, He does not undergo any change. Hence He is called nara, because He is always the same. SwAmi Desikan now takes up the etymological derivation of the word, ’narah’:

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“He confers knowledge!” ‘नृ नये’ என்கிற धातु- விலே अच् ப்ரத்யயமாய் ' நர: ’ என்று पद மாம்.
‘रीङ् क्षये’

என்கிற धातु- விலே ‘ड’ ப்ரத்யயமாய் ‘रः’ என்று पद மாய் नगनैकादि- शब्द ங்களிற்போலே न ஞ்ஞோடே ஸமஸ்தமாய் நர: என்கிறதாகவுமாம். , ’nru nayE’ enkiRa dhAtu-vilE ‘ac pratyaymAi ’narah’ enRu padamAm. ‘reeng kshayE’ enkiRa dhAtuvilE ‘Da’ pratyaymAi ‘rah’ enRu padamAi naga-naikAdi- SabdangkaLiRpOlE naj~~n-j~~nODE samsthamAi ’narah’ enkiRthAkavumAm."– ’nru’ is a verbal root meaning ’to guide on the good path’. This root with an affix, ‘ac’ evolves into the word, ’narah’, which therefore, signifies Lord nArAyaNa Who grants wisdom to people and conducts them on the virtuous path.

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There is another derivation: The verbal root, ‘reeng’ which means ’to change’, along with the affix, ‘Da’, evolves into the word, ‘rah’ implying an object that undergoes mutation. For example, mud turns into a pot. This ‘rah’, with another prefix, ’nanj’ (a negative), evolves into a compound, ’narah’, signifying one that does not change. SwAmi Desikan gives yet another dimension to the word, ’nEtA’ evolved from the root ’nru’: ‘नेता’ என்றால், ‘तेषां सततयुख्नानां’
இத்யாதிகளிற்படியே झान-प्रदानादि- களைப்
பண்ணுமென்கிறது. , ’nEtA’ enRAl, ’tEshAm satatayuktAnAm’ ityAdikaLiRpaDiyE j~nna- pradAnAdikaLaip paNNumenkiRathu. – The word, ’nEta’ also means the preceptor, besides being the leader. It is the leader who gives instruction to his followers in the process of guiding them on the virtuous path. This is evident from scriptures. SwAmi Desikan refers to the statement of the Lord in the BhagavadgIta, ’tEshAm satatayuktAnAm’. Here is the full SlOka: तेषां सततयुख्नानां भजतां प्रीतिपूर्वकम्। ददामि बुद्धियोगं तं येन मामुपयान्ति ते॥ tEshAm satatyuktAnAm bhajatAm preetipUrvakam | dadAmi bhuddhiyOgam tam yEna mAmupayAnti tE || -(BhagavadgIta, 10-10) Meaning:
SrI KrishNa says: ‘To them who are constantly united with Me and who worship Me, I give with

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love that particular mental condition by which they attain Me.’ Earlier, we saw that the word, ’narah’ evolved out of the verbal root, ‘reeng’ (to change) joining the prefix, ’na’, signifies that which does not change. If this ’narah’ is taken to mean the Supreme Lord, then where would it lead us to? Swami Desikan explains it: " க்ஷயிஷ்ணுவல்லன் என்றால் ஸ்வரூப-விகாரத்தையாதல் स्वभाव– விகாரத்தையாதல் உடைத்தான वस्त्वन्तर- ங்களிலே வேறுபட்டவன் என்றதாம். “, “kshayishNuvallan enRAl svrUpa-vikAraththaiyAthal svabhAva- vikAraththaiyAthal uDaiththAna vastvantara-ngkaLilE vERupattavan enRathAm.” ‘rah’ indicates the sentient being that undergoes change in his nature and the non-sentient objects that undergo changes in their form and nature. When the negative prefix, ’na’ is added to it, the outcome is ’narah’ that signifies that which does not undergo any such change. Hence, it is clear that it signifies the Supreme Lord Who is totally different from both the sentient beings and the non-sentient objects. A question may be raised: If the Supreme Lord does not undergo any change as these animate and inanimate things, how is it that Sruti declares that the Lord can will and enjoy? Both willing and enjoying are modifications in the Lord’s nature, is it not? SwAmi Desikan answers to this question thus: “सङ्कल्प-प्रीत्यादि-स्वभाव விகாரங்கள் श्रुतिसिद्ध ங்களாய் गुणरूप ங்களுமாகையாலே विकार-निषेध ம் அந்ய விஷயம். “, “sangkalpa-preetyAdi-svabhAva vikArangkaL Sruti-siddhangkaLAi guNa- rUpangkaLum-AkaiyAlE vikAra-nishEdham anya vishayam."– Willing, enjoying etc., are all part of His essential qualities. The intention of

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negating any change in His nature is quite different. That is, there is no contraction or expansion in His attributive knowledge. This attributive knowledge transforms into sankalpa and joy for the benefit of His devotees, these states of His deserve to be appreciated. His attributive knowledge does not undergo changes as in the case of jIvas. Another question may arise: It is stated in the Scriptures that the Lord Himself evolves into the Universe. How can it be justified, if He does not undergo any change? SwAmi Desikan now answers this question: " ப்ரபஞ்ச-ரூப-பரிணாமம் बाल னானவன் யுவாவான கணக்கிலே ஸ்வரூபத்தில் தட்டாது. “, “prapanca-rUpa-pariNAmam bAlanAnavan yuvAvAna kaNakkilE svarUpaththil thattAthu.”– The evolution in the form of prapancam, the Universe is just like a boy becoming a youth etc. These are changes related to the jIva’s physical body and not to his nature. What is prapancam? It is a product consisting of cEtanas and acEtanas, that is, animates and in-animates. After the deluge, these in their subtle state in an unidentifiable condition remain inseparably with the Lord in His causal state. In this subtle state, they remain as the body of the Lord. When the universe appears in its gross form, these acquire forms and names. In this gross state too, they remain the body of the Lord. This change occurs not in the essential nature of the Lord (svarUpa) but in the state of animate and inanimate things as His body. SwAmi Desikan explains this change with a known example, the change that occurs in a boy when he grows into a youth. This change is only in his physical appearance and not in the nature of Atma. So is the change in the sarIra of the Lord. SwAmi Desikan explains that everything appeared from the Supreme Lord: ' நரஸூநுக்களான அப்புகள் நாரங்கள், நரன் பக்கலிலே பிறந்த தத்த்வங்கள்

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நாரங்கள் ’ என்றாற் போலே சொன்னது
वस्त्वन्तर ங்களையும் உபலக்ஷிக்கிறது. “, ’narasUnukkaLAna appukaL, nArangkaL, naran pakkalilE piRantha taththvangkaL nArangkaL’ enRARpOlE connathu vastvantarangkaLaiyum upalakshikkiRathu.” We have seen that ’nara’ signifies the Supreme Lord. The Manusmruti says that waters appeared from the ’nara’ and so are known as ’nAra-s’. Even though it is stated that only waters appeared from Him, it is implied that the earth, fire, wind and space (ether) also appeared from Him. The MahAbhArata clearly says that all things that appeared from the ’nara’ are ’nAra-s’. ‘नर-संबन्धि नारं’ என்கிற வ்யுத்பத்தியில் स्वरूप-निरूपक-धर्म- ங்கள் முதலாக ஸர்வமும் शाब्द- ம் , “’nara-sambandhi nAram’ enkiRa vyutpaththiyil svarUpa-nirUpaka-dharmangkaL muthalAga sarvamum SAbdam."– The word, ’nAra’ can be understood as ‘belonging to ’nara’. Hence, it turns out that by ’nAra-s’ are indicated all that belong to the Lord. These include all the essential qualities that help realize His nature. These are: satya, j~nAna, Ananda, ananta, apahata-pApma (spotlessness) and qualities like compassion etc., along with His divya Sareeram. Besides these, the sentient beings and the non-sentient things also belong to Him. In support of this, SwAmi Desikan gives two quotes: ‘नारो नराणां संघातः’, ‘नारस्त्विति सर्वपुंसां समूहः’
இத்யாதிகளும் उपलक्षण पर- ங்கள். , “’nArO narANAm samghAtah’, ’nArastviti sarvapumsAm samUha’ itayAdikaLum upalakshaNa parangaL."– The first quote is from pAdmOttaram. Let us see the SlOka in full:

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नारो नराणां संघातः तस्याहमयनं गतिः। तेनास्मि मुनिभिर्नित्यं नारायण इतीरितः॥ nArO narANAm samgAtah tasyAhamayanam gatih | tEnAsmi munibhirnityam nArAyaNa iteeritah || Meaning: nAra is so called because it means the multitude of jIvas who are indicated by the word, nara. I am the goal to be attained by them; I am also the upAya (means) for that attainment. Therefore I am called nArAyaNa by the seers. The second quote also may be from PAdmOttaram: नारस्त्विति सर्वपुंसां समूहः nArastviti sarvapumsAm samUhah: – Meaning: By nAra is indicated the entire class of jIvas.
SwAmi Desikan further says: " இவ்விடத்தில், नर शब्द- ம் ஜீவ வாசியாய் இவன் க்ஷயிஷ்ணுவல்லன் என்கிறது. “,
“ivviDaththil, nara Sabdam jIva vAciyAi ivan kshayishNuvallan enkiRathu.” In this context, it is explained that ’nara’ means the non-perishable jIva. According to scriptural authorities such as the above, the word, ’nAra’ itself indicates the entire community of the individual souls. " இத்தால் முன்பு देहादि-विलक्षण னாக शोधित னான இவனுக்கு शरीर-

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उत्पत्त्यादि களும் झानसंकोचादि களுமே உள்ளன. स्वरूप த்தில் नामान्तर-भजनार्ह- अवस्थै கள் இல்லை என்றதாயிற்று. “, “itthAl munbu dEhAdi-vilakshaNa-nAka SOdhitanAna ivanukku Sareera- utpattyAdikaLum j~nAna-samkOcAdikaLmE uLLana. svarUpaththil nAnAntara- bhajanArha-avasthaikaL illai enRathAyiRRu.” It has already been shown that the jIva is totally different from the physical body, sense organs etc. His attributive qualities are subject to change. These include his physical body, attributive knowledge etc. His essential nature, however, does not undergo any change; nor does his name change. SwAmi Desikan further explains: ‘नराणां संघातः’ என்கிறவிடத்தில், ‘नर’ शब्द- த்தாலே சேதந- அசேதநங்கள் இரண்டையும் சொல்லவுமாம். , narANAm samghAtah’ enkiRavidaththil, ’nara’ Sabda-ththAlE cEtana- acEtanangkaL iraNdaiyum collavumAm. –
In the earlier quote, there is an expression, ’narAnAm samghAtah’. The word, ’nara’ was interpreted as ‘a crowd of jIvas’. It should be taken to include the non-sentient things also. A question may arise: How ’nara’, which indicates the non-changeable sentient beings, can be said to indicate inanimate things which we know are of changing nature? SwAmi Desikan says there is a way out to include the inanimate things also in its meaning: அப்போது, விகாரியான அசேதநத்திலே स्वरूप-नित्य தையும் விகார-அம்சத்தில் प्रवाह-नित्य- தையும் சொல்லிற்றாம். , appOthu, vikAriyAna acEtanatthilE svaroopa-nitya-thaiym vikAra-amsatthil pravAha-nityathaiyum colliRRAm. –

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The nature of inanimate objects is such that they keep changing their forms. It is a fact that their essential nature does not perish. They exist in some form or other. That is, their ‘svarUpa’ is nitya, eternal. Even though they keep undergoing change like the flow of a stream, their existence does not come to an end. There is continuity, even while they undergo changes in their forms. It is known as ‘pravAha-nityatvam’. Hence, there is nothing wrong if ’nara’ is said to include the class of non-sentient things also besides the sentient beings. SwAmi Desikan continues with the explanation: இவ்விடத்தில் समूहार्थ த்திலே ' அண் ' ப்ரத்யயமாய் அந்த ஸமூஹங்கள்தாம் பலவாகையாலே, ‘निवहा नराणां नित्यानामयनमिति नारायणपदम्’ என்றார்கள். , ivvidaththil samUhArthatthhilE ‘aN’ pratyayamAi antha samUhangkaL-thAm palavAkaiyAlE, ’nivahA narANAm nityAnAmayanamiti nArAyaNa-padam’ enRArkaL."–
With the affix, ‘aN’, the word, ’nara’ indicates a class of things. As such classes are numerous, the learned opined that their number cannot be counted. That is why in his work, ashTaSlOki, SrI ParAsara Bhattar states, ’nivahA narANAm nityAnAm ayanamiti nArAyaNa padam’ (ashThaSlOki-3), which means: The word, ’nArAyaNa’ indicates the One Who has the class of eternal things as His abode. SwAmi Desikan now explains the word, ‘ayanam’: " நாரங்களுக்கு அயநம் என்னும்போது அயந शब्द- த்துக்கு ‘गतिरालम्बनं तस्य’

என்று व्याख्यान ம் பண்ணுகையாலே இதில் கரண-வ்யுத்பத்தியாலே उपायत्व மும் கர்மணி வ்யுத்பத்தியாலே उपेयत्व த்வமும் अधिकरण வ்யுத்பத்தியாலே

आधार த்வமும் सिद्धि க்கிறது. “,

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“He pervades everything!”

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“nArangkaLukku ayanam ennumpOthu ayana Sabdathukku ‘gatirAlambanam tasya’ enRu vyAkhyAnam paNNukaiyAlE ithil karaNa-vyuthpathhiyAlE upAyatvamum, karmaNi vyuthpathhiyAlE upEyatha-mum, adhikaraNa vyuthpathhiyAlE AdhArathvamum siddhikkiRathu.” In the expression, ’the abode of nAras (the class of sentient beings)’, the word, ‘ayana’ is being interpreted by sacred texts as ‘gatir Alambanam tasya’, both the goal to be attained and the means to attain it. This quote is part of a SlOka, supposed to be from PAdmOttara Samhita. Let us see the SlOka in full: नारस्त्विति सर्वपुंसां समूहः परिकीर्तितः। गतिरालम्बनं तस्य तेन नारायणः स्मृतः॥ nArastviti sarvapumsAm samUhah parikeertitah | gatirAlambanam tasya tEna nArAyaNah smrtah || —PAdmOttaram Meaning:
By ’nAra’ is meant the entire class of jIvas. As the Lord is the goal to be attained by them and the means as well, He is known as nArAyaNa. SwAmi Desikan shows that the word, ‘ayana’ has three related connotations, two of which have already been brought out in the quote above. We shall see all the three. The Lord is the goal to be attained by all the jIvas; He Himself is the means for the attainment; He remains the only support of all. How these meanings are derived from the word, ‘ayana’ is explained thus:

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The word, ‘ayana’ is derived from the verbal root, ‘इण्’, ‘iN’, which means ’to go’, in three ways: (1) ‘ईयते अनेन इति अयन’, ‘IyatE anEna iti ayana’ – ‘ayana’ is that by which one goes. Here, it refers to the instrument or aid (karaNa). When derived in this way, the Lord becomes the ‘upAya’ or the means. (2) ‘ईयते असौ इति अयन’, ‘IyatE asau iti ayana’ – ‘ayana’ is that which is attained. In this derivation, the Lord becomes the ‘upEya’, the goal to be attained. (3) ‘ईयते अस्मिन् इति अयन’, ‘IyatE asmin iti ayana’ – ‘ayana’ is that in which all dwell. In this derivation, the Lord becomes the support, ‘AdhAra’ on which everything rests. SwAmi Desikan explains further: " இவ் उपायत्व-उपेयत्व ங்கள் சேதநனைக் குறித்தவையாய் आधार ம் ப்ரமாண- அநுஸாரத்தாலே சேதந-அசேதநங்கள் இரண்டையும் பற்றவாகின்றது. “, “iv upAyatva-upEyatvangkaL cEthnanaik kuRitthavaiyAi, AdhAratvam pramANa- anusAraththAlE cEthana-acEthanangkaL iraNdaiyum paRRavAkinRathu.” –
The meanings of ’the means to attain’ and ’the goal to be attained’ pertain to the jIvas, while the third meaning, i.e., ’the support’ pertains to both the jIvas and the non-sentient things. This is based on the authoritative scriptural statements, says SwAmi Desikan. SwAmi Desikan explains the word, ’nArAyaNa’ from a different angle. Before proceeding further, it will be useful to recall his earlier statement that this word can be interpreted by two ways:

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tatpurusha samAsam and
bahuvreehI samAsam. So far he has been explaining it from the tatpurusha-samAsam angle. Now he takes up the second point of view. The bahuvreehi-samAsam is known in Tamil grammar as ‘anmozhith-thogai’. To derive the meaning, the word, ’nArAyaNa’ is split as: ’nArAh’ + ‘ayanam’+ ‘yasya’ (sah). By this method we get the meaning: The Lord has the ’nAras’ as His ‘ayanam’. Let us see the words of Swami Desikan: ' நாரங்களை அயநமாகவுடையவன் ’ என்றபோது ' அயந ’ शब्द ம் வாஸ- ஸ்த்தாநத்தையாதல்
व्याप्य த்தையாதல் சொல்லுகையாலே, निरतिशय- सूक्ष्म தையாலே ஸர்வத்திலும் உள்ளும் புறம்பும் ஒழிவற நிறைந்து நிற்கிற நிலை தோற்றும். ’nArangkaLai ayanamAkavudaiyavan’ enRapOthu ‘ayana’ Sabdam vAsa- sthhAnathhaiyAthal vyApyathhaiyAthal collukaiyAlE niratiSya-sUshmathaiyAlE sarvathhilum uLLum puRambum ozhivaRa niRainthu niRkiRa nilai thORRum. – When it is said that the Lord has the nAras as His ‘ayanam’, this word, ‘ayanam’ gives the meanings: ‘residing abode’ and ‘a place to enter’. Based on these two meanings, it can be said that ’nArAyaNa’ is One who enters into everything freely without any hindrance, mixes with them and pervades them. From this, a fact emerges, says SwAmi Desikan: இவ்விடத்தில் அவன் இல்லாத प्रदेश ம் இல்லை என்கையிலே தாத்பர்யம். , ivvidaththil avan illAtha pradESam illai enkaiyilE thAthparyam. – Here, the intended purport is to convey that within the sentient being and the non-sentient things, there is no space whatsoever where the Lord is not

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present. This is known as ‘antar-vyApti’ – interior pervasion. Taking into account the fact of He being the abode of nAras as derived from the angle of ’tatpurusha-samAsam’, it now emerges that the Lord is present even where these nAras are not. This is known as the ‘bahir-vyApti’ – exterior pervasion. SwAmi Desikan explains this, using two familiar examples: இது நியமநத்தோடே கூடின வ்யாப்தியாகையாலே आकाश த்திலும் ராஜாவிலும் காட்டில் வ்யாவ்ருத்தி தோற்றுகையாலே, सर्वशरीरकत्व மும் फलि க்கும்.

ithu niyamanaththOdE kUDina vyApthiyAkaiyAlE AkASaththilum rAjAvilum kATTil vyAvruththi thORRukaiyAlE sarva-Sareerakatvamum phalikkum. We know that the sky, ‘AkASa’ which is technically referred to as ’ether’, is everywhere. It is present even inside of everything. This may look as if this capacity of being present inside and outside, the Lord is no different from the sky. No, it is not so. There is some uniqueness in the case of the Lord which the sky does not have. He is not only present inside and outside of all things, but governing them too, which aspect the sky does not have. Another question may be raised: We know that a King is ruling his subjects and everything within his kingdom; and so, the Lord cannot claim any uniqueness in this respect. SwAmi Desikan refutes this objection, pointing out that the King cannot enter into every one of his subjects and the inanimate objects in his kingdom, as the Lord does. Hence, the Lord is quite different from both the AkASa and the King and His reach cannot be equaled by either of them. From the above it emerges that the Lord has all things as His Sareera, body, says SwAmi Desikan. SwAmi Desikan proceeds to educate us on another important topic viz., the three realities:

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" இங்கே அவன் ஒருவனுக்கே सर्व-आधारत्वादि- கள் தோற்றுகையாலும்,
விகாரியான அசித்துக்கும் நிர்விகாரமான ஜீவனுக்கும் பிரிவு தோற்றுகையாலும் தத்த்வ-த்ரய-விவேகமும் பிறக்கிறது. “, “ingE avan oruvanukkE sarva-AdhAratvAdikaL thORRukaiyAlum, vikAriyAna acitthukkum nir-vikAramAna jeevanakkum pirivu thORRukaiyAlum tattva-traya- vivEkamum piRakkiRathu.” It has now been established that the Lord is alone the support of all the jIvas and inanimate things. The acEtanas (inanimate things) keep on changing from one form to another in a continuous process. But, the jIva (the sentient being) is eternal in his essential nature of consciousness, without undergoing any change. Hence, it is clear that there are three realities: The Lord, the sentient beings and the inanimate objects, differing from each other. This knowledge is known as ’tatva-traya-vivEkam’. SwAmi Desikan gives two basic references, one from SrI nammAzhvAr’s statement and the other from the Brahmabindu Upanishad: ' கறந்த பாலுள் நெய்யே போல் ’ என்கிற विवेक-क्रम- த்தைச் சொல்லுகிற ब्रह्म- बिन्दु வாக்கியத்தையும் இங்கே अनुसंधि ப்பது.

‘kaRantha pAluL neyyE pOl’ enkiRa vivEka-kramatthaic collkiRa brahma-bindu vAkkiyatthaiyum ingE anusandhippathu. The Lord is indwelling self in all the sentient beings and the non-sentient objects. How this fact has to be known is revealed in the Brahmabindu Upanishad and by SrI nammAzhvAr. Swami Desikan quotes a line from a pAsuram of the Azhvar, ' கறந்த பாலுள் நெய்யே போல் ‘, ‘kaRantha pAluL neyyE pOl’ (ThiruvAimozhi, 8-5-10). Let us consider the verse in full: பிறந்த மாயா ! பாரதம் பொருத மாயா ! நீ யின்னே சிறந்த கால் தீ நீர்வான் மண்பிறவுமாய பெருமானே !

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கறந்த பாலுள் நெய்யேபோல் இவற்றுள்எங்கும் கண்டுகோள் இறந்துநின்ற பெருமாயா ! உன்னை எங்கே காண்கேனே? piRantha mAyA! bhAratham porutha mAyA! Nee yinnE ciRantha kAl thee neer vAn maN piRavumAya perumAnE! kaRantha pAluL neyyEpOl ivaRRuL engum kaNDukOL iRanthu ninRa perumAyA! Unnai engE kANkEnE! – ThiruvAimozhi, 8-5-10 Meaning: Oh Lord Who incarnates in this world; Who waged the great Bharata battle; Who has the five elements and the things formed out of them (as His body); Who is present in all these, without being seen visibly, like ghee present in the fresh milk; where can I see You? SwAmi Desikan points out that in order to realize Him, one has to follow a set procedure, just as milk is processed before ghee can be taken out of it. The same view is expressed in the Brahmabindu Upanishad also. We shall now see the SlOka of the Upanishad: घृतमिव पयसि निगूढं भूते भूते च वसति विझानम्। सततं मन्थयितव्यं मनसा मन्थानभूतेन॥ ghrutamiva payasi nigooDham bhUtE bhUtE ca vasati vij~nAnam | satatam manthayitavyam manasA manthAnabhUtEna || – Brahmabindu Upanishad-20 Meaning: The Lord, Who is in the form of consciousness, is present but invisible in all the

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jIvas, just like ghee is invisible in milk. Just as butter is churned out of the milk and turned into ghee, He has to be seen, by undertaking constant meditation without any break, in the mind. Both these statements must be borne in mind while seeking the Lord, says SwAmi Desikan. SwAmi Desikan refers to statements of SvEtASvatara and other Upanishads which eulogize the Lord as having various qualities of excellence: “श्वेताश्वतरादि களில் சொன்னபடியே, जीव-ईश्वर ர்களுடைய चेतनत्व மும்,
स्वाभाविक மான भेद மும், ஜீவர்களுடைய अन्योन्य-भेद மும், ஸர்வருக்கும் ईश्वर ன் ஒருவனே सकल-अभिमत-हेतु- வானபடியும், उपाय-भूत ன் தானே प्राप्य னானபடியும், இதுக்குச் சோ்ந்த उभयलिङ्गत्व மும், उभयविभूति-योग மும், सर्व-विध- बन्धुत्व மும் இத்திருநாமத்திலே संक्षिप्त ங்கள். “, “SvEtASvatarAdikaLil sonnapaDiyE, jIva-ISvararkaLudaiya cEtanatvamum, svAbhAvikamAna bhEdamum, jIvarkaLuDaiya anyOnya-bhEdamum, sarvarukkum ISvaran oruvanE sakala-abhimata-hEtu-vAnapadiiyum, upAya-bhUtan tAnE prApyanAnapadiyum, ithukkuc cErntha ubhaya-lingatvamum, ubhaya-vibhUti- yOgamum, sarva-vidha-bandhutvamum iththirunAmaththilE samkshiptangkaL.” SvEtASvatara and similar Upanishads praise various aspects of the greatness of the Lord. All these are contained, in a contractual form, in the name, ’nArAyaNa’. SwAmi Desikan lists out these: "जीव-ईश्वर ர்களுடைய चेतनत्व ம் “,“jIva-ISvararkaLudaiya cEtanatvam,”:- Both the jIvas and the Lord are sentient. "स्वाभाविक- மான भेद ம் “,“svAbhAvika-mAna bhEdam”:- The essential nature of the jIvas is different from that of the Lord.

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” ஜீவர்களுடைய अन्योन्य-भेद ம், “, “jIvarkaLudaiya anyOnya-bhEdam”:- The jIvas and the Lord are mutually different. ” ஸர்வருக்கும் ईश्वर ன் ஒருவனே सकल-अभिमत-हेतु”, “sarvarukkum ISvaran oruvanE sakala-abhimata-hEtu”:– The Lord alone grants all the benefits sought by all the jIvas. "उपाय-भूत ன் தானே प्राप्य ன் “, “upAya-bhUtan tAnE prApyan”:– The Lord alone is the means for the jIvas to attain mOksha and He Himself is the fruit enjoyed by them. ” இதுக்குச் சோ்ந்த उभयलिङ्गत्व ம் “,“ithukkuc cErntha ubhaya-lingatvam”:– In keeping with this, He has two aspects – He is devoid of all negative qualities; and He is the repository of innumerable auspicious qualities. "उभयविभूति-योग ம் “, “ubhaya-vibhUti-yOgam”:– He is Lord of this world (leelA vibhUti) and the Paramapada (the nitya vibhUti). "सर्व-विध-बन्धुत्व ம் “, “sarva-vidh-bandhutvam”:– He remains all types of relation to the jIvas. ” இத்திருநாமத்திலே संक्षिप्त ங்கள் “, “itthirunAmatthilE samkshiptangkaL”:– All these nuances are contained in this name, ’nArAyaNa’, in an abridged form, says Swami Desikan. SwAmi Desikan now explains how the word. ’nArAyaNa’ contains in brief the ideas expressed in the Upanishad:

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' நர ’ शब्द த்திலே शोधक-वाक्य-अर्थ மும், ' நார ’ शब्द த்திலே कारण-वाक्य-अर्थ மும், ‘अयन’ शब्द த்திலே उपासन-वाक्य-अर्थ மும் संगृहीत ம். “, ’nara’ SabdaththilE SOdhaka-vAkya-arthamum, ’nAra’ SabdaththilE kArNa- vAkya-arthamum, ‘ayana’ SabdaththilE upAsana-vAkya-arthamm samgruhItam."– - There are three types of statements in the Upanishads. They are: ’SOdhaka-vAkyas’ – statements of determinative nature; ’kAraNa vAkyas’ – statements revealing the cause; ’upAsana-vAkyas’ – statements indicating the means to attain the goal.

The first type of Upanishad statements help clear the doubts that may arise in our mind as to whether the Lord Who is the cause of everything would have the defects of the effects. Here, the word, ’nArAyaNa’, contains the component word, ’nara’. We have seen that ’nara’ means the sentient being which does not decay. Hence, this word contains the message of the determining statements of the Upanishads.
The second type of Upanishad statements explains that the Lord is cause of the world. These are known as ‘causal statements’. The word, ’nAra’, a component of ’nArAyaNa’, indicates that everything appeared from the Lord, ’nara’. Hence, He is the cause of everything in world. So, the word, ’nAra’ contains the message of the causal statements of the Upanishads.
The third type of Upanishad statements shows that the Lord is the means of attaining ‘mOksha’. The word, ‘ayana’ indicates the Lord as the means of attaining the ‘mOksha’. Thus, ’nArAyaNa’ is the epitome of the Upanishad statements.
A question may arise: The syllable ‘a’ in the praNava, the ’nara’ and the ‘ayana’

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seem to repeatedly refer to the Lord only. What is the need to refer to the Lord three times? SwAmi Desikan answers this question: “ईश्वर னுக்கு प्रथम-अक्षर த்திலே रक्षकत्वादि களும் ' நர ’ शब्द த்திலே नित्यत्वादि களும் ' அயந '

शब्द த்தில் आधारत्वादि களும் தோற்றுகையாலே இவை மூன்றுக்கும் प्रयोजन भेद ம் உண்டு. “, “ISvaranukku prathama-aksharaththilE rakshakatvAdikaLum ’nara’ SabdaththilE nityatvAdikaLum, ‘ayana’ Sabdaththil AdhAratvAdikaLum thORRukaiyAlE ivai moonRukkm prayOjana bhEdam uNdu."–
SwAmi Desikan says that the purpose of referring to the Lord three times through the syllable, ‘a’ in the praNava, and in the component words of ’nara’ and ‘ayana’ is different. The syllable ‘a’ reveals that the Lord is the protector of all; the word, ’nara’, reveals the fact that He is eternal without any trace of decay; and the word, ‘ayana’ extols that He remains the support of all. Hence, the purpose is different in each case. Similarly, the purpose of referring to the jIva in the mantra is different, says Swami Desikan: " இப்படி तृतीय-अक्षरादि களிலே ஜீவனுக்கு चेतनत्व-नित्यत्व-व्याप्यत्वादि கள் தோற்றுகையாலே இவையும் ஸப்ரயோஜநங்கள். “, “ippadi truteeya-aksharAdikaLilE jeevanukku cEtanatva-nityatva- vyApyatvAdikaL thORRukaiyAlE ivaiyum saprayOjanangaL."– The third syllable, ’m’, in the praNava and the words, ’nara’ and ‘ayana’, serve different purposes. The third syllable, ’m’, of the praNava informs us that the jIva is consciousness itself and has it as the quality too; the word ’nara’ indicates the un-decaying nature of the jIva; and the word, ‘ayana’ reveals that the jIva remains a place for the Lord to enter and mix with him.

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“ananta kalyANa guNa gaNan - Kalkunte SrI RanganAthar

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Thus, it is clear that these have different purposes. Swami Desikan summarizes all these points in a beautiful Tamil verse: யாதாமிவையனைத்தும் படைத்தேந்தும் இறைவனுமாய்க் கோதாம் குணங்களுடன் குறுகாத குணத்தனுமாய் மாதாபிதாவென மன்னுறவாய்க் கதியென்ன நின்றான் போதார் திருவுடன் பொன்னருள் பூத்தநம் புண்ணியனே. yAthAmivaiyanaiththum padaitethEnthum iRaiyavanumAik kOthAm guNangaLudan kuRukAtha guNaththanumAi mAthApithAvena mannuRavAik gathiyenna ninRAn pOthAr thirvudan ponnaruL pUththa nam puNNiyanE.
Meaning:
போது ஆர் திருவுடன் , pOthu Ar thirvudan – Along with SrI Who resides in flower; பொன் அருள் பூத்த , ponnaruL pUththa – full of great compassion; நம் புண்ணியன் , nam puNNiyan – Our Lord Who appears to be the very personification of our good deeds; படைத்து ஏந்தும் இறைவனுமாய் , padaiththu Enthum iRaiyavanumAi – Remains the Lord by creating and protecting; யாதாம் இவை அனைத்தும் , yAthAm ivai anaiththum – All these sentient beings and non-sentient things கோது ஆம் குணங்களுடன் குறுகாத குணத்தனுமாய் , kOthu Am guNangaLudan kuRukAtha guNaththanumAi – Having all the auspicious qualities without a trace of any bad quality;

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மாத பிதா என மன் உறவாய் , mAthA pithA ena man uRavAi – Being a strong relative like Mother or Father; கதி என்ன நின்றான் , gathi enna ninRAn – Stands as the goal. The Lord is known through the name, ’nArayaNa’ as the One Who, accompanied by Sri, is full of compassion; is the very personification of our good deeds; is the Creator, the Protector and the Ruler of everything, both sentient beings and non-sentient things; is without any trace of any of the bad qualities but full of auspicious qualities; remains a close relative like a mother and a father; and is the ultimate goal to be attained. SwAmi Desikan proceeds further in explaining the suffix, ‘Aya’ to the word, ’nArAyaNa’. Before taking up this portion of the text, we shall have a fresh look at the Thirumanthiram. This Thirumanthiram can be seen as a single sentence, as two sentences and three sentences. When it is considered as two sentences, one sentence is formed with the praNava and the third word, ’nArAyaNAya’ and the other, with ’namah’ alone. By analyzing this three messages emerge: The nature of the jIva The jIva surrenders his self to the Lord and The fruit of doing kainkaryam (service).

In the first message, the suffix, ‘Aya’ attached to ’nArayaNa’ gives the meaning of ‘being a servant’. Here, the true nature of the jIva is shown as ‘He is the servant of only the Lord, Who is indicated by the syllable, ‘a’ of the praNava; I am not a servant to myself, which is obtained from the word, ’namah’; and finally it emerges that the nature of the jIva is such that it is a servant of the Lord. This is indicated as follows by Swami Desikan: " இந் நாராயண शब्द த்தில் चतुर्थि யும் स्वरूप-पर-योज னையில் तादर्थ्य த்தையே

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காட்டுகிறது. “,
“in nArAyaNa Sabdaththil caturthiyum svarUpa-para-yOjanaiyil tAdarthyaththaiyE kAttukiRathu.” Here, “चतुर्थि”, “caturthi”– means the fourth case, ‘Aya’ which is the suffix in ’nArAyaNAya’. “स्वरूप-पर-योज னை “,“svarUpa-para-yOjanai”– has been added to explain the nature of the jIva. The nature is indicated by the word"तादर्थ्य ம் “,“tAdarthyam”; That is, ’the jIva exists only for the Lord’s sake.’ 2) In the second message that is given out, the suffix, ‘Aya’ attached to ’nArAyaNa’ indicates the One Who accepts the jIva who surrenders himself. SwAmi Desikan indicates it thus: " ஸமர்ப்பண-பரமானால் ‘संप्रदानप्रदर्शिनी’ என்று अहिर्बुध्न्य ன் வ்யாக்யாநம்
பண்ணினான். “,
“samarppaNa-paramAnAl ‘sampradAna-pradarSinI’ enRu ahirbudnyan vyAkkyAnam paNNinAn.”– If this is interpreted as surrendering one’s self, the message is: ‘My self (Atma) is surrendered to the Lord Who is indicated by the syllable, ‘a’ in the PraNava. SwAmi Desikan quotes a statement from the ahirbudnya Samhita (52- 36): “संप्रदानप्रदर्शिनी”,“sampradAnapradarSinI"which means – the fourth case of a noun (with the suffix, ‘Aya’) indicates the person who accepts the thing being handed over to him. Hence, in the second type of sentence made out of the Thirumanthiram, we get the message of surrendering the Atma to the Lord.

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Now, the third type of sentence formed out of the Thirmanthiram. SwAmi Deikan says: “फल-पर மானால் நித்யமான तादर्थ्य ம் प्रार्थनीय மல்லாமையாலும், இது
தன்னை प्रथम அக்ஷரத்தில் चतुर्थी சொல்லுகையாலும் तादर्थ्य த்தை முன்னிட்டுத் तदनुगुण- மாக प्रार्थनीय மான
यथाऽभिमत -கைங்கர்யத்தை இங்கே காட்டுகிறது. “,
“Phala-paramAnAl, nityamAna tAdarthyam prArthaneeyamallAmaiyAlum, ithu thannai prathama aksharaththil caturthee sollukaiyAlum, tAdarthyaththai munnittuth tadanuguNamAka prArthaneeyamAna yathAbhimata-kainkaryaththai ingE kAttukiRathu."–
If the sentence has to be seen as indicating the fruit of such surrender, there will arise a question: As the jIva is eternally a servant of the Lord, as indicated in the earlier part of the Thirumanthiram, where is the need to stress it again through the fourth-case suffix to ’nArAyaNa’? Swami Desikan answers that there is no need: " நித்யமான तादर्थ्य ம் प्रार्थनीय மல்லாமையாலும் " “nityamAna tAdarthyam prArthaneeyamallAmaiyAlum”
Whether it is prayed for by the jIva? No, that is also not necessary, as it is already there as ’nitya’. How is it known? SwAmi Desikan answers: " இது தன்னை प्रथम அக்ஷரத்தில் चतुर्थी சொல்லுகையாலும் “, “ithu thannai prathama aksharatthil caturthee sollukaiyAlum”– This fact has already been stated by the fourth-case of the first syllable, ‘a’ in the PraNava itself. As we know, ‘a’ in the PraNava indicates the Lord. With the fourth-case suffix added to the syllable, it is clearly shown that the jIva is

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a servant of the Lord. Next rises a question: Then, what is the special message given out by the fourth-case suffix, ‘Aya’ attached to ’nArAyaNa’? SwAmi Desikan answers this too: “तादर्थ्य த்தை முன்னிட்டுத் तदनुगुण மாக प्रार्थनीय மான
यथाऽभिमत

கைங்கர்யத்தை இங்கே காட்டுகிறது. " “tAdarthyaththai munnittuth tadanuguNamAka prArthaneeyamAna yathAbhimata-kainkaryatthai ingE kAttukiRathu.” – It has already been known that the jIva’s existence is for the Lord’s sake. Accordingly, the jIva need not pray to the Lord to accept him as His man. But there is a prayer here, of course. This prayer is for making use of him in whatever manner the Lord desires. Then, there may appear another query: Having surrendered to the Lord, what is benefit that the jIva attains? SwAmi Desikan answers this too: " இங்கு प्रदान-प्राप्य ன் பரமாத்மா. " “ingu prAdhAna-prApyan paramAtmA.” – In this surrender, the jIva gains as the fruit the Lord Himself. Through this surrender the jIva attains the Lord alone. Again, a question is raised: The Lord is present every where eternally. There is no spot where He is not. Hence, the jIva is eternally with the Lord. What is there new for the jIva to gain? SwAmi Desikan answers this also: “नित्य-संबद्ध னுக்கு இப்போது प्राप्ति யாவது परिपूर्ण-अनुभव ம். " “nitya-sambaddhanukku ippOthu prAptiyAvathu paripUNa-anubhavam.”–

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The jIva-Isvaran bind is eternal and not created newly as a result of the jIva’s surrender. What is meant as attained by him is the state of permanent experience of boundless joy in the company of the Lord in SrIvaikuNTham. The jIva never had this enjoyment of bliss so far. Only now he has to get it. Hence, saying that he attains Him is befitting. This enjoyment is referred to by Swami Desikan as: “परिपूर्ण-अनुभव ம். “, “paripUrNa-anubhavam.”– Experiencing highest bliss to the full.

The jIva-Isvaran bind is eternal ! Such total enjoyment is continuous without any break in SrIvaikuNTham. The unique experience makes the jIva to do service to the Lord. This is the outflow

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of the total experience of the Bliss, says Swami Desikan: " இதன் பரிவாஹமாய்க் கொண்டு கைங்கர்யம் प्राप्य- மாயிற்று. “,
“ithan parivAhamAik koNdu kainkaryam prApya-mAyiRRu.”– Hence, the kaimkaryam flowing out of the experience of the divine bliss is also a major gain for the jIva. It is natural that it should be prayed for as part of the surrender. SwAmi Desikan now points out an additional benefit that the jIva derives besides the Lord as the fruit: “प्राप्ता வும் ‘अविभागेन दृष्टत्वात्’ என்கிற ஸூத்ரத்தின்படியே
परम-प्राप्य- விசேஷண மாய்க் கொண்டு प्राप्य னாகிறான். “, “prAptAvum ‘avibhAgEna drushTatvAt’ enkiRa sUthrathin padiyE parama- prApya-viSEshaNamAik koNdu prApyanakiRAn."–
Swami Desikan says ‘prAptA’ too becomes the ‘prApyam’. ‘prAptA’ means the one who attains the gain. Here. The ‘prAptA’ is the jIva. ‘prApyam’ is the benefit. SwAmi Desikan says, both the gainer and the gain are the jIva himself. How is it? SwAmi Desikan explains this with the help of a Brahma-sUtra: “अविभागेन दृष्टत्वात्”, “avibhAgEna drushTatvAt”(4-4-4) – This is the fourth sUtra in the fourth pAda of the fourth Chapter of the Vedanta sUtras, coming in the Section, ‘avibhAgEna drushTatvAdhikaraNam’. This adhikaraNam describes how a mukta enjoys his own Atma as an inseparable part of the Parabrahman. There are five sUtras in this Section. The one quoted above is the very first one. ‘avibhAgEna’ means ‘without separation from the Parabrahman’, the mukta jIva enjoys the Brahman. ‘drushTatvAt’ means ‘because it is so seen in the scriptures’.

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The mukta jIva realizes his true self as one devoid of ignorance (free from avidya). In this state in the SrIvaikuNTha, he enjoys his own self without separation from the Parabrahman. He does not enjoy his own self separate from the Parabrahman. This is based on the scriptural statements. Because of this reason, the jIva who is the gainer himself (prApta) becomes the benefit itself (prApyam). This may sound like ‘kaivalya mukti’, which is a state wherein the jIva enjoys his own self independently and which is not the real mukti. Hence, Swami Desikan further says: " இங்கு केवल-आत्म-प्राप्ति யிற் சொன்ன च्यवन-धर्मत्व ம் வாராது. “,
“ingu kEvala-Atma-prAptiyiR conna cyavana-dharmatvam vArAthu."–
Here, the attainment of one’s own self alone, devoid of the Parabrahman is not referred to. This state is limited one and once it ends, the jIva returns to the mundane world, that is, the samsAra. However, once he attains the Paramapadam, where, the jIva enjoys his own self along with the Lord, there is no fear of return to this samsAra world. The scriptures state that the mukta jIva who attains the Paramapadam, becomes equal to the Lord in many respects, except in the matter of creation of the worlds, which is the exclusive zone of the Lord. He attains equality with the Lord in the enjoyment of the Lord along with all the auspicious qualities. In this there is no difference between the mukta jIva and the Supreme Lord. SwAmi Desikan recalls the statement of SrI nammAzhvAr in TiruvAimozhi in this context: “’ மன்னுறில் '

इत्यादि- களை இங்கே अनुसंधि- ப்பது. “, " ‘mannuRil’ ityAdikaLai ingE anusandhippathu.”

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Let us consider the pAsuram in full: அற்றது பற்றெனில் உற்றது வீடுயிர் செற்றது மன்னுறில் அற்றிறை பற்றே. aRRathu paRRenil uRRathu veeduyir ceRRathu mannuRil aRRiRai paRRE. (TiruvAimozhi, 1-2-5) Meaning: " அற்றது பற்றெனில் “, “aRRathu paRRenil”– The very moment of giving up the enjoyment of sensual objects. " உயிர் “, “uyir”– The Atma (the jIva) " வீடு உற்றது “, “veedu uRRathu”– attains mOksha, the kaivalya mOksha. " செற்று அது “, “ceRRu athu”– Rejecting it (the kaivalya mOksha) " மன்னுறில் “, “mannuRil”– if he tries to attains the eternal divinity; " அற்று “,“aRRu”– remaining firm in attaining the Lord " இறை பற்றே “, “iRai paRRE”– (you) attain that Lord. Summary: When the jIva gives up the sense-attachment, the contemplation will lead to the realization of self-enjoyment. This is called ‘kaivalya.’ But even this state is an impediment to the realization of the Supreme Lord. Hence, the AzhvAr advises us, ‘you should renounce the soul-realization as trifle as compared to the realization of the Lord and focus on realization of the Lord. By discarding all attachments to sensual-enjoyments and the soul-enjoyment as well, surrender yourself to the Lord. SwAmi Desikan advises us to contemplate on this message of the AzhvAr.

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SwAmi Desikan begins a discussion on the equation between the mukta jIva and the Lord in the Paramapadam which the jIva attains as a result of surrender: " முக்தனுக்குச் சொன்ன பரம ஸாம்யம் भोग மாத்ரத்திலே என்று सूत्रादि-सिद्ध ம். “,
“mukthanukkuc conna param sAmyam bhOga mAtraththilE enRu sUtrAdi- siddham."–

Paramapada vAsal at SrIrangam Periya Koil Scriptures state that the jIva who attains mOksha attains a perfect similarity with the Lord. But, this equality has some limitation. As the power of creating, protecting etc. the worlds rests only with the Lord, there is no question of jIva acquiring this power. Then, in what manner the jIva attains equality (sAmyam) with the Lord? To this the answer given by SwAmi Desikan is: In enjoying the Lord with all the auspicious qualities there is no difference between the mukta jIva and the Lord. The equality is confined to ‘bhOga- mAtram’ (only in enjoyment). This is what categorically stated in the Brahma-

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sUtra. The equality in the enjoyment of bliss which the mukta jIva attains with the Lord is the real mOksha. This is technically called ‘sAyujyam’. There are views held by some that ‘sAlOkya’, ‘sAmIpya’ and ‘sArUpya’ states are also mOksha. But these are not supported by the scriptures. Hence, Swami Desikan says: " ப்ராமாணிகனுக்கு இதுவே सायुज्य-शब्द-अर्थ ம். “,
“prAmANikanukku ithuvE sAyujya-Sabda-artham."– One who believes in the scriptural authority understands the significance of ‘sAyujya’ as the experience of equal enjoyment by the mukta jiva with the Lord as described above. In order to understand his, we may have to understand the other states that are being held as mOksha by others. Some jIvas attain the privilege of living in the same world as VishNu. This is known as ‘sAlOkya’. Some jIvas attain proximity to VishNu, which is called ‘sAmIpya’. Some attain forms similar to that of VishNu, which is known as ‘sArUpya’. These are sometimes called muktas by courtesy (upachAra), as they are very near the ultimate goal. But they are not really muktas in the true sense of the term. This is explained in the following SlOka, supposedly from Srimad BhAgavatham: लोकेषु विष्णोर्निवसन्ति केचित् समीपमृच्छन्ति च केविच्दन्ये। अन्ये तु रूपं सदृशं भजन्ते सायुज्यमन्ये स तु मोक्ष उख्नः॥ lOkEshu vishNOrnivasanti kEcit
sameepamrucchanti ca kEcidanyE | anyE tu roopam sadruSam bhajantE

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sAyujyam anyE sa tu mOksha uktah || Meaning:
Some live in the worlds of VishNu; others approach very near to VishNu; others acquire forms resembling that of VishNu; yet others attain sAyujya with VishNu. This, alone, is called mOksha. This SlOka declares that only sAyujya in Paramapadam is mOksha. There is another authoritative statement from SrI Jitanta stOtram: मोक्षं सालोक्य-सारूप्यं प्रार्थये न कदाचन। इच्छाम्यहं महाबाहो सायुज्यं तव सुव्रत॥ mOksham sAlOkya-sArUpyam prArthayE na kadAcana | icchAmyaham mahAbAhO sAyujyam tava suvruta ||
—Jitante stOtram, 2-36 Meaning:
“I do not at all beg for the kind of states which are referred to by the terms sAlOkya and sArUpya. I long, Oh Lord, for sAyujya with You.” The term sAyujya means the relationship between two who are united in communion (sayuk). One might be sayuk with another, though only in the common enjoyment of a certain pleasure. But, in the mOksha, it is the enjoyment with Brahman in all His modes, excepting the creation etc. Now, let us see what SwAmi Desikan says futher: ' தன்மை பெறுத்தித் தன் தாளிணைக்கீழ்க் கொள்ளுமப்பன்எ என்று ஆழ்வார் அருளிச் செய்தார்.

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’thanmai peRuththith than thALinaikkeezhk koLLumappan’ enRu AzhvAr aruLic ceithAr. - SwAmi Desikan quotes a line from SrI nammAzhvAr’s pAsuram in TiruvAimozhi (3-7-7). This line is relevant to the subject under discussion. Meaning: The Lord takes the prapannas (those who surrender to Him) to SrI VaikuNTham, accords them their natural form and keeps them under His feet. By this, SwAmi Desikan makes clear that the mukta jIva does not get equality with the Lord in all respects, but only in enjoyment of the bliss. Swami Desikan further explains this: " இப்படி முக்தனுக்குப் பரமாத்ம-லக்ஷணங்களுள் ஒன்றும் வாராமையாலே शेषत्वादि கள் நிலை நிற்கையாலே கைங்கர்யம் உபபந்நம். “, “ippadi mukthanukkup paramAthma-lakshaNankaLuL onRum vArAmaiyAlE SEshatvAdikaL nilai niRkaiyAlE kainkaryam upapannam.”- Thus, the mukta does not acquire any of the characteristic aspects exclusive to the Supreme Lord but retains only the characteristics of servitude etc. Hence, performing service is befitting to him. As explained earlier, the mukta’s communion with the Lord is confined only to experience of the Bliss as that of the Lord and not in regard to the creation, maintenance and destruction of the worlds which are exclusive to the Lord alone. Hence, the mukta jIva enjoys only the position of being a servant under the control of the Lord in the moksa state. This means that being engaged in service to Him alone fits with the position of the mukta. Hence Swami Desikan says: " இதன் प्रार्थ- னைக்கு இங்கே उचित மான क्रियापद ம் अध्याहार्य ம். ‘आविः स्युर्मम

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सहज-कैङ्कर्यविधयः’ என்றார்களிறே. " “ithan prArthanaikku ingE ucitamAna kriyApadam adhyAhAryam. ‘Avihsyurmama sahajakainkaryavidhayah’ enRArkaLiRE.”– Accordingly, the finite verb, either ‘syAm’ or ‘bhavEyam’ has to be suffixed to the word ’nArAyaNa’ to get the sense of seeking that position of a servant through prayer by the prapanna. In support of this, Swami Desikan quotes from the ashTaSlOkI of SrI ParAsara Bhattar, ‘Avihsyurmama sahaja-kainkarya-vidhayah’ (ashThaSlOkI-3). If this is seen along with the relevant portion of the SlOka, it reads as follows: कालं सकलमपि सर्वत्र सकलासु
अवस्थास्वाविः स्युः मम सहजकैङ्कर्यविधयः kAlam sakalamapi sarvatra sakalAsu avasthAsvAvih syuh mama sahaja-kainkarya-vidhayah Meaning: कालं सकलमपि, kAlam sakalampi – at all times सर्वत्र सकलासु अवस्थासु, sarvatra sakalAsu avasthAsu – at all places and all states स अविः स्युः, sa avih syuh – let happen मम, mama – my

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सहज कैङ्कर्य विधयः, sahaja kainkarya vidhayah - all the natural services. SwAmi Desikan provides yet another quote, this time from the Tiruvaimozhi of SrI nammAzhvAr: ' ஒழிவில் காலமெல்லாம் உடனாய் மன்னி வழுவிலா அடிமை செய்ய வேண்டும் நாம் ' என்றதாயிற்று. ,

‘ozhivil kAlamellAm udanAi manni vazhuvilA adimai ceyya vENdum nAm’ enRathAyiRRu. – AzhvAr calls upon his mind: “My mind! Come, let us enjoy performing all types of service to the Lord at all states and at all times remaining with Him.” The attitude of serving the Lord should be developed right here while surrendering to Him. This is the message conveyed by the AcArya, Swami Desikan. Once the jIva, seeking mOksha, becomes aware of his being the natural servant of the Lord, what should be his prayer to the Lord? SwAmi Desikan explains: " கீழில் पद ங்களிலே निरुपाधिक-नित्य-शेष னாகத் தன்னைத்
தெளிந்தவனாகையாலே, ஸ்வாமியான நீீ என்னைப் பரிசுத்தனாக்கி அடிமை கொள்ள வேண்டும் என்கிறதுவும் சேஷி-ப்ரயோஜநத்தை அபேக்ஷித்தபடி. “, “keezhil padangkaLilE nirupAdhika-nitya-SEsha-nAkat thannaith theLinthavanAkaiyAlE, svAmiyAna nee ennaip parisuddhanAkki aDimai koLLa vENDum enkiRathuvum SEshi-prayOjanaththai apEkshiththapaDi.”— From the passages quoted just before, the jIva is clear about his being the eternal servant of the Lord, that too, not conditionally, but by his very nature. Hence, his prayer to the Lord for taking him as His servant after making him absolutely pure is aimed at the Lord’s benefit.

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‘प्रहर्षयिष्यामि’ , ' படியாய்க் கிடந்து உன் பவளவாய் காண்பேனே ’ என்கிறபடியே சேதநனாகையாலே ஸ்வ-ப்ரயோஜநத்தில் துவக்கற சேஷி-ப்ரயோஜநத்தில் बुद्धि-पूर्व-प्रवृत्ति கூடாது. “, ‘praharshayishyAmi’, ‘paDiyAik kiDanthu un pavaLavAi kANpEnE’ enkiRapaDiyE cEthananAkaiyAlE sva-prayOjanaththil thuvakkaRa SEshi-prayOjanatthil bhuddhi-pUrva-pravrutti kooDAthu.”–
Here, SwAmi DeSikan makes a very important point from the practical angle. For understanding this point it is necessary to understand the message conveyed by the two quotes referred to by SwAmi DeSikan. The first quote is from SrI ALavanthAr’s stOtra-ratnam. The full SlOka is: भवन्तमेवानुचरन् निरन्तरं प्रशान्तनिःशेषमनोरथान्तरः। कदाऽहमैकान्तिकनित्यकिङ्करः प्रहर्षयिष्यामि सनाथजीवितः॥ bhavantamEvAnucaran nirantaram praSAnta-nihSEsha-manOrthAntarah | kadAhamaikAntikanityakimkarah praharshayishyAmi sanAthajeevitah || —stOtra ratnam-46 Meaning: “When shall I give You delight, ever remaining Your servant and considering You as my Master?” The second quote is from SrI PerumAL Thirumozhi, which we shall see now in full: செடியாய வல்வினைகள் தீர்க்கும் திருமாலே நெடியானே வேங்கடவா நின் கோயிலின் வாசல் அடியாரும் வானவரும் அரம்பையரும் கிடந்தியங்கும்

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படியாய்க் கிடந்துன் பவளவாய் காண்பேனே. ceDiyAya valvinaikaL theerkkum thirumAlE neDiyAnE vEngkaDavA nin kOyilin vAsal
aDiyArum vAnavarum arampaiyarum kiDanthiyangkum paDiyAik kiDanthun pavaLavAi kANpEnE. –PerumAL thirumozhi, 4-9

“Lord of VenkaTa Hills” - Malayappa Swamy - Tirumala Meaning: " செடியாய வல்வினைகள் தீர்க்கும் திருமாலே “, “ceDiyAya valvinaikaL theerkkum thirumAlE” – Oh Lord, Who destroys the thicket-like sins! " நெடியானே “, “neDiyAnE”

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– The Great! " வேங்கடவா “, “vEngkaDavA” – The Lord of the vEnkaTa Hill! " நின் கோயிலின் வாசல் “, “nin kOyilin vAsal” – At the entrance of Your Temple, " அடியாரும் வானவரும் அரம்பையரும் கிடந்தியங்கும் “, “aDiyArum vAnavarum arampaiyarum kiDanthiyangkum” – at the place where even Your devotees, gods and the heavenly dancers are hesitant to stay " படியாய்க் கிடந்து “, “paDiyAik kiDanth” – remaining firm as a step " உன் பவளவாய் காண்பேனே. “, “un pavaLavAi kANpEnE.” – I desire to enjoy Your coral-like lips. Summary: SrI KulasEkara AzhvAr prays to the Lord of VenkaTa Hills and expresses deep desire to remain for ever as the stone-step at the entrance of the Lord’s inner chamber, where even the nitya sooris, gods and the divine dancers are hesitant to stay (in fear of committing an offence), and to enjoy looking at His lips that

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resemble coral gems. The message conveyed by these two quotes, SwAmi DeSikan points out, is: " என்கிறபடியே சேதநனாகையாலே ஸ்வ-ப்ரயோஜநத்தில் துவக்கற சேஷிப்ரயோஜநத்தில் बुद्धि-पूर्व-प्रवृत्ति கூடாது. “, “enkiRapaDiyE cEthananAkaiyAlE sva-prayOjanaththil thuvakkaRa SEshi- prayOjanaththil bhuddhi-pUrva-pravrutti kooDAthu.”– SwAmi DeSikan says that it is impossible to perform service with awareness for the sake of the pleasure of the Master without one’s own enjoyment. That is, in every activity, there is an element of self-enjoyment. It is an unavoidable natural state of any cEtana, a person of knowledge. The jIva is a person possessing the quality of knowledge. Being such a person, he cannot avoid his own enjoyment in any activity including the service he does for his Master. In every activity done for another person, there is an element of self-enjoyment. He takes pleasure in helping the other person even if it involves sacrificing his material wealth or physical strain. This applies to the service rendered to the Lord too. For example, if a person sacrifices all including his family, material wealth, physical comforts and social position for the sake of his mother-land, there is an element of self-enjoyment even if it is infinitesimally tiny in quantity. After stressing the point that one cannot do service for the pleasure of his master doing away with his own benefit, SwAmi DeSikan says he should not seek his own benefit at the cost of his master’s pleasure: ' தனக்கேயாக எனைக்கொள்ளுமீதே ’ என்கிறபடியே प्रधान- மான சேஷி- ப்ரயோஜநத்தை ஒழிய ஸ்வ-ப்ரயோஜநத்தை அபேக்ஷிக்கவும் கூடாது. , ’thanakkEyAka enaikkoLLumeethE’ enkiRapaDiyE pradhAnamAn SEshi- prayOjanaththai ozhiya sva-prayOjanaththai apEkshikkavum kooDAthu.”—

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SwAmi DeSikan reveals the fact that between self-benefit and the pleasure of one’s master, the latter is of prime importance. The jIva should not seek self- benefit excluding the pleasure of the Master, which should be given the prominence. To prove his point, SwAmi DeSikan quotes from a verse of SrI nammAzhvAr’s TiruvAimozhi. Here is the full verse: எனக்கேயாட்செய் யெக்காலத்துமென்று என் மனக்கேவந் திடைவீடின்றி மன்னித் தனக்கேயாக வெனைக் கொள்ளுமீதே எனக்கே கண்ணனை யான்கொள் சிறப்பே., enakkEyATcey ekkAlatthumenRu, en manakkE vanthiDaiveeDinRi mannith thanakkE yAka venaik koLLumeethE enakkE kaNNanai yAnkoL ciRappE. —ThiruvAimozhi, 2-9-4 Meaning: " எனக்கேயாட்செய் யெக்காலத்துமென்று “, “enakkEyATcey ekkAlatthumenRu,” – Saying, ‘You shall serve Me all times’ " என் மனக்கேவந்து “, “en manakkE vanthu” – entering in to my mind; " இடைவீடின்றி மன்னி “, “iDaiveeDinRi manni” – stay put continuously without even a small break;

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" தனக்கேயாக எனைக் கொள்ளும் ஈதே “, “thanakkE yAka enaik koLLum eethE”

this very acceptance of me as Yours; " எனக்கே “, “enakkE” – befitting the nature of my Atma; " கண்ணனை யான்கொள் சிறப்பே. “, “kaNNanai yAnkoL ciRappE” – the best benefit that I desire from the Lord. This verse is considered by our poorvAchAriars as the crown of this group of ten verses. The Lord could ask the AzhvAr, ‘Serve’; or ‘Serve Me’; or ‘Serve Me alone’; but the AzhvAr will not be satisfied. Hence, the AzhvAr says ‘The Lord asks him to serve Him for ever’; he insists that the Lord should not only enter into his mind but should stay put there for ever, that too, uninterruptedly. He says that will only befit his Atma svaroopa. Because, the AzhvAr says, it is the greatest favour he seeks from the Lord. Here, one is attracted by the discussion that took place between AchArya EmbAr and SrI PiLLaithirunaRaiyoor araiyar, one of the disciples present in the audience. Araiyar asks his AchArya, “Why should the AzhvAr who is blessed with wisdom and bhakti plead with the Lord to take him as a servant exclusively of Him. Should he not leave it to the Lord’s will?” AchArya EmbAr replies, “What you say is true. But the desire to attain that benefit makes the AzhvAr plead with the Lord. For example, Goddess Sri, Who is staying on the Lord’s chest for ever without any interruption, can continue as She is. But, She is repeatedly uttering, ‘I will stay put without leaving Him even for a moment. Why? That is because she relishes her residence there. The AzhvAr’s feelings

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are similar.” The fact that emerges is that since a human is a sentient being. He will not act with out benefit for himself. It is, therefore, impossible for any one to consciously render service to the Lord keeping His pleasure alone in mind and not even a bit of self-interest. At the same time, he should also not aspire only self-promotion without giving due importance to the Lord’s pleasure. SwAmi DeSikan, therefore, points out: " ஆகையால், गुणव த்ஸ்வாமியினுடைய ப்ரவ்ருத்தி போலே
निपुण-दास னுடைய ப்ரவ்ருத்தியும் இருவர் ப்ரயோஜநத்தையும் விடாதே நிற்கும். “,
“AkaiyAl, guNavath-svAmiyinuDaiya pravruththi pOlE nipuNa-dAsanuDaiya pravruththiyum iruvar prayOjanaththaiyum viDAthE niRkum."–
In the world, any good-natured employer acts in such a way as to benefit both himself as well as his employees. Similarly, an efficient employee’s actions will be beneficial to both. The actions of both will be beneficial to both. It is, therefore, the duty of an intelligent servant to render service mainly for the benefit of his master. In the same way here too, the good service rendered by the jIva will please the Lord, which in turn will please the jIva. SwAmi DeSikan cites a popular example to stress the importance of rendering service for the Lord’s pleasure: " ஸ்வாமி உகப்புக்கு शेष மாகத் தனக்கு வரும் ப்ரயோஜநம் पति-संनिधि யில் பதிவ்ரதா-அலங்காரம் போலே மிகவும் உசிதம். “, “svAmi ukappukku SEshamAkath thanakku varum prayOjanam pathi-sannidhiyil pathivrathA-alankAram pOlE mikavum ucitham."– A devoted wife adorns herself with jewels and beautiful dress in order to please her husband. The husband too is happy to see his wife beautifully adorned. Seeing his happiness, she also is pleased. In the same way, the jIva

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who is Sesha of the Lord Who is Seshi, does service keeping the Lord in his mind and in process he too attains happiness. SwAmi DeSikan says that the same applies in the post-saraNAgati life also: " இது இங்கு உத்தர-க்ருத்யத்தில் கைங்கர்ய ரஸத்திலும் துல்யம். “,
“Ithu ingu ivanukku uttara-kruthyatthil kainkarya rastthilum thulyam."– The jIva who has performed prapatti, will consider the service he does during the rest of his life in this world is for the pleasure of the Lord and will himself be happy to see the Lord is satisfied with his service. Now, another question is likely to rise in our minds. The question is: A mukta jIva, a liberated soul, has no chance of suffering in SrIvaikuNTham and he also knows that the Lord too has no chance of being subject to any ill-effects; then, why should he wish the Lord to live long, as expressed in his “pallANDu, pallANDu!”? SwAmi Desikan takes up this question for discussion: “मुख्न னுக்கு அநிஷ்ட-ப்ரஸங்கமும் भ्रान्ति-प्रसङ्ग மும் இன்றிக்கே ईश्वर னும் நித்ய- நிரநிஷ்டனாய் அவாப்த-ஸமஸ்த-காமனாயிருக்க ' சூழ்ந்திருந்தேத்துவர் பல்லாண்டே ’ என்ன வேண்டிற்று என்னென்னில், இது अनिष्ट-निवृत्त्यादि- களை ப்ரயோஜநமாகக் கொண்டாதல் அஜ்ஞாநத்தைக் காரணமாகக் கொண்டாதல் வருமதன்று. இவனுக்கு श्रुति களிற் சொன்ன
सामगानादि களைப் போலே இது ஒரு स्वचछन्द-प्रवृत्ति-विशेष ம். “, “muktanukku anishTa-prasangkamum bhrAnti-prasangkamum inRikkE ISvaranum nitya-niranishTanAi avAptha-samstha-kAmanAyirukka ‘soozhnthirun- thEththuvar pallANDE’ enna vENDiRRu ennennil, ithu anishTa-nivruttyAdikaLai prayOjanamAkak koNDAthal ajn~Atthaik kAraNamAkak koNDAthal varumathanRu. Ivanukku SrutikaLiR conna sAmagAnAdikaLaip pOlE ithu oru svacchanda-pravrutti-viSEsham.”– For a jIva who has attained mukti and attained SrIvaikuNTham, there is

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absolutely no prospect of his having to face any misfortune. Nor is there any likelihood of suffering any misconception. The Supreme Lord is also beyond any evil effects. There is no desire of His that remains unfulfilled. This being the case, where is the need for the muktas surrounding Him to sing ‘Long life to the Lord!’, as stated by SrI PeriyAzhvAr in his Thirumozhi: ‘soozhnthirunthEtthuvar pallANDE’? Let us see the verse in full: பல்லாண்டென்று பவித்திரனைப் பரமேட்டியைச் சார்ங்கமென்னும் வில்லாண்டான் தன்னை வில்லிபுத்தூர் விட்டுசித்தன் விரும்பியசொல் நல்லாண்டென்று நவின்றுரைப்பார் நமோ நாராயாணா வென்று பல்லாண்டும் பரமாத்மனைச் சூழ்ந்திருத்துவர் பல்லாண்டே. pallANDenRu pavithranai paramETTiyai sArngamennum villANDAn thannai villipuththoor viTTucchitthan virumbiya sol nallANDenRu navinRuraippAr namO nArAyaNAya venRu pallANDum paramAtmanaic coonthirunthEtthvar pallANDE.
—PeriyAzhvAr Thirumozhi, 1-1-12 Meaning: These verses are sung by SrI VishNuchitthar of SrIvilliputthoor wishing a long life for the Lord Who is holding the sArnga bow in SrIvaikuNTham; the devotees who recite these verses and utter the Thirumanthiram, will ever be singing in praise of the Lord in SrIvaikuNTham also, wishing ‘Long live the Lord!’. If it is asked, where is the need for them to wish Him a long life, it should be kept in mind that they sing this neither out of fear of any harm nor because of their ignorance. It should be considered as a spontaneous act rendered out of their free will, just as reciting the metrical hymns of the sAma vEda in praise of the Lord, as stated in the Upanishads. The muktas are not performing an act

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for any particular benefit. They do it with full enthusiasm on their own. In the same way, they sing this hymn wishing the Lord a long life for limitless number of years, “pallANDu”. Traditionally it is known as ‘mangaLASAsanam’. Here, another question is raised: The mukta jIvas are part of the assembly of nitya sooris in SrIvaikuNTham, singing ‘mangaLASAsanam’ for the Lord. Nitya sooris are those jIvas, who have never been affected by karmas unlike the mukta jIvas, who had been caught in the cycle of births and deaths in material world before their liberation. Elders say that the ever-free souls (nitya sooris) are highly alert in protecting the Lord. Hence, it appears inappropriate for them to worry about anything untoward befalling Him and planning how to protect Him. SwAmi Desikan clears this doubt too: “अस्थान-रक्षा-व्यसनि கள் என்று नित्यसूरि களைச் சொன்னதுவும் अस्थान- भयशङ्कै யுடையார்க்குள்ள பரிவுடையவர்கள் என்றபடி. “, “asthAna-rakshA-vyasanikaL enRu nityasoorikaLaic connathuvum asthAna- bhayaSamkai-yuDaiyArkkuLLa parivuDaiyavarkaL enRapaDi.”— In this world, people worry about the well being of dear ones even when there is no prospect of any danger to them. This is out of their deep affection for them. They also go to the extent of arming those persons with an amulet in order to get rid of the oncoming danger, which is never likely to happen. This is called ‘asthAna-rakshA’ – needless-protective appliance. Similarly, the nitya-sooris too utter the protective hymns for the Lord for Whom they have such a great affection as to make them appear as though they are afraid of non-existing danger to Him. With this in view, ancestors like the AzhvAr have sung these verses, says SwAmi Desikan: " இங்கு உள்ளார்க்கு असथान-भयशङ्कै உண்டாமது பக்தி-விசேஷமடியாக

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வருகையாலே குணமாம். " “ingu uLLArkku asthAna-bhayaSankai uNDAmathu bhakti-viSEshamaDiyAka varukaiyAlE guNamAm.” — SwAmi Desikan says, even in this world, people who are caught in the samsAra get such a fear about the likelihood of some danger for the Lord. This baseless fear comes to them because of their extreme bhakti they have towards the Lord. Hence, it should be considered as virtue which should be welcomed. SwAmi Desikan stresses that it is appropriate to provide protection for the Lord in His archa (idol) form and in His incarnations: " அர்ச்சாவதாராதிகளில் ப்ராணிகளுடைய கர்ம-அநுரூபமாக प्रादुर्भाव மும்
उपे க்ஷையும் நடக்கிறதாகையாலே ‘स्त्रियो वृद्धास्तरुण्यश्च’ इत्यादि களிற்படியே மங்களாசாஸநமும் सफल ம். " “arccAvathArAdikaLil prANikaLuDaiya karma-anurUpamAka prAdur-bhAvamum upEkshaiyum naDakkiRathAkaiyAlE, ‘striyO vruddhAstaruNyaSca’ ithyAdikaLiRpaDiyE mangkaLASAsanmum saphalam.”—
In temples, the Lord is present in idol form which is known as archa. It is one of the five states of the Lord, the other four being Para (Supreme state), Vyoohas (emanations), Vibhavas (Incarnations) and antaryAmi (Inner-soul). There is this tradition of elders praying during worship for the benediction of Lord in His idol Form. Similarly, they also do the benedictory prayer for Rama, KrishNa and other incarnations of the Lord. Such prayers have been mentioned in scriptures also. As an instance, SwAmi Desikan quotes from a verse in SrImad RAmAyaNa, ‘striyO vruddhAstaruNyaSca’. The SlOka in full: स्त्रियो वृद्धास्तरुण्यश्च सायं प्रातः समाहिताः। सर्वान् देवान् नमस्यन्ति रामस्यार्थे मनस्विनः॥

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striyO vruddhAstaruNyaSca sAyam prAtah samAhitAh | sarvAn dEvAn namasyanti rAmasyArthE manasvinah ||
–ValmIki RAmAyaNa, Ayodhya KaNda-2-52 Meaning: Morning and evening, all women, old as well as young, as they are deep hearted, devoutly bow to the gods in the interest of SrI rAma. Let that entreaty of theirs be fulfilled by your grace, Oh Lord! Not only the common people but even the knowledgeable do similar prayers, says SwAmi Desikan: " அப்போது நிபுணராய் இருப்பார், ‘रक्षतु त्वं’

इत्यादि களிற்படியே அவன் தன்னையே கொண்டு மங்களாசாஸநம் பண்ணுவார்கள். இப்படி எங்கும் கண்டு கொள்வது. “, “appOthu nipuNarAi iruppAr, ‘rakshatu tvAm’ ityAdikaLiRpaDiyE avan thannayE koNDu mangaLASAsanam paNNuvArkaL. ippadi engum kaNDukoLvathu.” — SwAmi Desikan remarks that even the enlightened persons are susceptible to getting into such a state of apprehension and praying for the protection of the Lord during His incarnations. He, however, points out that their plea is that the Lord should take care of Himself. He gives the example of NandagOpa, quoting from VishNu PurANa: रक्षतु त्वामशेषाणां भूतानां प्रभवो हरिः। यस्य नाभिसमुद्भूतपङ्कजादभवज्जगत्॥ rakshatu tvAmaSEshANAm bhUtAnAm prabhavO harih | yasya nAbhisamudbhUtapankajAdabhavajjagat || -VishNu PurANa, 5-5-14

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“Hari created the world out of His navel!”

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Meaning: O Harih! You, Who created the world from Your navel and Who is the source of all beings, must take care of Yourself. The difference between the common people and such knowledgeable persons like NandagOpa is clearly shown in these two quotes. Ordinary people seek the blessings of other gods to protect the Lord from any possible harm, while the knowledgeable persons place the request before the Lord Himself, saying, ‘Thou should take care of Thyself’ and they will not seek the help of other gods. This is the best way. SwAmi Desikan says, we should keep the above explanation in mind when we come across such prayers for the protection of the Lord in scriptures as well as in Temples. SwAmi Desikan now gives the significance of ‘Aya’, the fourth case suffix of the name ’nArAyaNa’, in a Tamil verse: இரு விலங்கு கழித்திடராம் உடலம்தன்னில் இலங்கு நடு நாடியினால் எம்மை வாங்கி ஒரு விலங்கு நெறியல்லா வழியால் மன்னும் உயர் வானிலேற்றி உயிர் நிலையும் தந்து பெருவிலங்காம் அருள் தன்னால் தன்னடிக்கீழ்ப் பிரியாத அமரருடன் பிணைத்துத் தன்னார் உருவில் அங்கு மிசைவிக்கும் உம்பர் போகம் உகந்து தரும் திருமாலை உகந்தோம் நாமே. iru vilangku kazhiththiDarAm uDalam thannil ilangku naDu nADiyinAl emmai vAngi

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oru vilangku neRiyallA vaziyAl mannum uyar vAnilERRi uyir nilaiyum thanthu peruvilangkAm aruL thannAl thannaDikkeezhp piriyAtha amararuDan piNaiththuth thannAr uruvil angku misaivikkum umbar bOgam ukanthu tharum thirumAlai ukanthOm nAmE.
Meaning: " இரு விலங்கு கழித்து “, “iru vilangku kazhiththu”– getting rid of the two fetters of good and sinful deeds; " இடர் ஆம் உடலம் தன்னில் “, “iDar Aam uDalam thannil”— in this body which is a stumbling block for mukti; " இலங்கும் நடு நாடியினால் “, “ilangkum naDu nADiyinAl”— through the middle nerve known as ‘brahma-nADi’; " எம்மை வாங்கி “, “emmai vAngi”— picking us – jIvAtamas (from the body); " ஒரு விலங்கு நெறியல்லா வழியால் “, “oru vilangku neRiyallA vaziyAl”—
through the route (of arcchirAdi-mArgam) that does not lead to rebirth in this samsAra (material) world; " மன்னும் உயர் வானில் ஏற்றி “, “mannum uyar vAnilERRi”— lifted us up into the eternally existing highest abode, the Paramapadam; " உயிர் நிலையும் தந்து “, “uyir nilaiyum thanthu”— restoring the auspicious qualities that had been hidden due to our connection with the karmas; " பெருவிலங்கு ஆம் அருள் தன்னால் “, “peruvilangku Aam aruL thannAl”— by His grace that strongly binds the jIvAtma;

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" தன் அடிக்கீழ்ப் பிரியாத அமரருடன் பிணைத்து “, “than aDikkeezhp piriyAtha amararuDan piNaitthu”— joining us with the ever-free jIvas (nitya sooris) who are rendering service continuously without a break (even for a moment) under His feet; " அங்கு “, “angku”— there, in the Paramapadam; " தன் ஆர் உருவில் “, “than Aar uruvil”— in His perfect nature; " மிசைவிக்கும் உம்பர் போகம் “, “misaivikkum umbar bOgam”— providing the same experience as of the nitya sooris; " உகந்து தரும் திருமாலை “, “ukanthu tharum thirumAlai”— attaining the Lord, the Consort of SrI, Who happily provides us the bliss; " நாம் உகந்தோம் “, “nAm ukanthOm”— we become happy. Summary:
Lord SrIman nArAyaNa destroys the twin karmas of good and evil of the jIva who has adopted the means of mukti; thereafter, He releases the jIva from his body which had been a stumbling block to his liberation and escorts him through the central nerve, known as the brahma-nADi and takes him to His Abode (Paramapadam) through the path of arcchirAdi; the Lord also restores the jIva’s divine qualities which had been hidden because of his contact with the good and bad karmas; He takes the mukta jIva by His graceful but firm hand that does not allow the jIva to slip away; places him in the company of nitya- sooris who are rendering continuous service at His feet in the Paramapadam; and enables him to experience the total bliss of enjoying Him. This is the crux of the suffix ‘Aya’ attached to the Lord’s name, ’nArAyaNa’ in the Thirumanthiram.

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“The meaning of Thirumanthiram”
SrI NArAyaNa PerumAl - Thiru ManimADakooDam

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THE MEANING OF THE THIRUMANTHIRAM AS A WHOLE
After explaining the significance of each letter and part of this great Thirumanthiram, SwAmi Desikan now gives the meaning of the mantra as a whole. First, the five principles, known as ‘artha-panchakam’ are revealed in the Thirumanthiram: " இப்படி प्रथम-अक्षरादि களிலே प्राप्य மான ब्रह्मम-स्वरूप மும், तृतीय-अक्षरादि களிலே प्राप्ता வின் ஸ்வரூபமும், मध्यम-पद த்திலே விரோதியும் உபாயமும், चतुर्थि யிலே
फल மும் यथा संभव ம் பதங்களிலே संबन्ध மும் प्रकाशित மாயிற்று. “, “ippaDi prathama-aksharAdikaLilE prApyamAna brahma-svaroopamum, trutIya- akasharAdikaLilE prAptAvin svarUpamum, madhyama-padatthilE virOdhyum upAyamum, caturthiyilE phalamum, yathA sambhavam padangkaLilE sambandhamum prakASitamAyiRRu.” The artha-panchakam reveals the five principles that should be known to every seeker after mukti. This is mentioned in the following SlOka: प्राप्यस्य ब्रह्मणो रूपं प्राप्तुश्च प्रत्यगात्मनः। प्राप्त्युपायं फलं चैव तथा प्राप्ति-विरोधि च। वदन्ति सकला वेदाः सेतिहास-पुराणकाः॥ prApyasya brahmaNO roopam prAptuSca pratyagAtmanah | prAptyupAyam phalam caiva tathA prApt-virOdhi ca | vadanti sakalA vEdAh sEtihAsa-purANakAh ||
–HArIta Samhita

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Meaning:
The Vedas, along with the itihAsAs and purANAs, speak of these five: The nature of the goal to be attained, namely, Brahman, the nature of the individual jIva who is the seeker of the attainment, the means of attainment (upAya), the fruit resulting from it and also the hindrances to the attainment of Brahman. The same is revealed in the Thirumanthiram in the following manner:

The syllable ‘a’ in the praNava, the words ’nara’ and ’nArAyaNa’ indicate the nature of Brahman which is to be attained;
The syllable ’m’ in the praNava and the word ’nAra’ indicate the jIva’s nature; 3 & 4. By the middle word ’namah’, the inimical factor which blocks the jIva from attaining the Lord and the means of surrender to attain Him; and
The fourth-case suffix ‘Aya’ to the word ’nArAyaNa’ reveals the fruit of service to the Lord. Besides indicating these five truths, the Thirumanthiram as a whole reveals the fact of the Lord being the soul and all other things being His body. SwAmi Desikan next analyzes the message conveyed by the Thirumathiram as a whole: " இதில் வாக்ய-யோஜனை இருக்கும்படி –

‘अकारवाच्य னான நாராயணனுக்கே
நான் अनन्यार्ह-शेष-भूत ன், எனக்கு உரியேனல்லேன் ’ என்று சிலர் திருமந்த்ரம் முழுக்க स्वरूप-पर மென்பார்கள். “, “ithil vAkya-yOjanai irukkumpaDi – ‘akAra-vAcyanAna nArAyaNanukkE nAn ananyArha-SEsha-bhUtan, enakku uriyEnallEn’ enRu silar thirumathram muzhukka svarUpa-paramenpArkaL.” Some say, the Thirumanthiram as a whole explains the nature of jIva. Then, the

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mantra will mean:“Only to nArAyaNa indicated by the syllable ‘a’, I, the jIva indicated by the syllable ’m’, am a servant and not to anyone else. I do not belong to myself either.” Another view held by some others: " ப்ரணவம் ஸ்வரூப பரமாய் நமஸ்ஸிலே அநிஷ்ட நிவ்ருத்தி- प्रार्थ னையாய் மேல் इष्टप्राप्ति-प्रार्थ னை என்றும் சொல்லுவார்கள். “, “praNavam svarUpa paramAi namssilE anishTa nivruththi-prArthanaiyAi mEl ishTaprApti-prArthanai enRum solluvArkaL."– Some others say, the PraNava indicates ‘I am a Sesha exclusively to the Lord.
’namah’ indicates the prayer pleading for the removal of my misfortune. The word ’nArAyaNAya’ indicates the prayer for begetting the fruit of rendering service only to nArAyaNa. Yet another message that is conveyed by the Thirumanthiram is: " இரண்டு पद மும் स्वरूप-पर மாய் மேல் पुरुषार्थ-प्रार्थना-पर மென்கிற யோஜனை, ‘अकारार्थायैव’ என்கிற ஶ்லோகத்திலே சொல்லப்பட்டது. “, “iraNdu padamum svarUpa-paramAi mEl purushArtha-prArthanA-param enkiRa yOjanai, ‘akArArthAyaiva’ enkiRa SlOkaththilE sollappaTTathu."– There is a third meaning of the Thirumanthiram, that is supposed to have been explained by SrI ParAsara Bhattar SwAmi: The first two padams, that is, the ‘PraNava’ and ’namah’ indicate the jIva’s nature. While the ‘praNava’ indicates the servitude of the jIva to the Lord, the second word, ’namah’ emphasizes that the jIva has no claim over himself. This is taken as one part. The second part consisting of the word, ’nArAyaNAya’, aims at conveying the prayer for begetting the fruit of doing service to the Lord, SrImaN nArAyaNa.

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This interpretation is given by SrI ParAsara Bhattar in the third SlOka of his AshTaSlOkee, says SwAmi Desikan. We have already seen the meaning of this SlOka. After mentioning different meanings of the Thirumanthiram as seen by scholars, SwAmi Desikan says these are only a few of many views: " மற்றும் பல யோஜனைகளும் உண்டு. “, “maRRum pala yOjanaikaLum uNDu.” Many more meanings are there for the Thirumanthiram. He does not elaborate as they are inexhaustible. SwAmi Desikan now focuses his attention on the correlation between the Thirumanthiram and the Brahma-sUtra. According to him, the mantra is a crucible containing within it the message of the SArIraka-Sastra, as interpreted by SrI rAmAnujAcharya in his SrIbhAshya: “सर्व-ब्रह्मविद्या-निष्ट ருக்கும் உபஜீவ்யமான शारीरक-शास्त्र த்தில் நிரூபித்த கட்டளையிலே पद-त्रय மும் தத்த்வ-ஹித-புருஷார்த்தங்களை அடைவே காட்டுகிறது என்னும் யோஜனைக்கு अपेक्षित-अर्थ-पौष्कल्य ம் உண்டு. द्वय யத்திலும் இதுவே அடைவு. “, “sarva-brahmavidyA-nishTarukkum upajIvyamAna SArIraka-SAstratthil nirUpiththa kaTTaLaiyilE pada-trayamum tattva-hita-purushArththangkaLai aDaivE kATTukiRathu ennum yOjanaikku apEkshita-artha-paushkalyam uNDu. dvayaththilum ithuvE aDaivu.” The VedAnta sUtra, known as SAreeraka Sastra, is studied by all those who are eager to adopt the means for attaining the goal of mukti, that is, brahma-vidyas which include bhakti-yOga and prapatti. SrIbhAshyam is an important commentary on the sUtra, written by SrI rAmAnujAchArya. He has indicated

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that the first two chapters of the VedAnta sUtra deal with the principles (tattvas), third one explains the means to be adopted and the fourth chapter describes the ultimate fruit attained through the means discussed in the third chapter. SwAmi Desikan says that the Thirumanthiram too has the same pattern in structure. The praNava indicates the nature of the tattva; ’namah’ shows the upAya (means); and ’nArAyaNAya’ indicates the fruit one gets by adopting the means. If this is kept in mind, we can realize that the Thirumanthiram has all that should be known in full measure. So does the dvaya mantra. It conveys this very message in a greater measure. Its first half reveals the tattva and the upAya and the second half the fruit.
SwAmi Desikan continues further: " இப் पदत्रय ம் தெளிந்தவன் अनन्यार्ह-शेष-भूत னாய், அநந்ய-உபாயனாய், அநந்ய- ப்ரயோஜநனாய் नित्यादि களில் சொல்லுகிற பரமைகாந்தியாம். “, “ip pada-trayam theLinthavan ananyArha-SEsha-bhootanAi, ananya-upAyanAi, ananya-prayOjananAi nityAdikaLil collukiRa paramai kAnthiyAm.”— One who has realized the significance of all the three words of the Thirumanthiram is considered a ‘paramai-kAnthi’, a devotee who is exclusively and supremely attached to the Lord as described in scriptures like"nityam”(which is written by SrI rAmAnujAchArya). SwAmi Desikan reveals who is a ‘paramai-kAnthi’: “अनन्यार्ह-शेष-भूत ன் “,“ananyArha-Sesh-bhootan”– He will remain a servant exclusively of the Lord and none else.

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" அநந்ய-உபாயன் “,“ananya-upAyan”– He does not adopt anyone else other than the Lord as the means. " அநந்ய-ப்ரயோஜநன் “,“ananya-prayOjanan”– He does not seek any other than the Lord as the ultimate goal. A devotee having these three qualities is called a “paramai-kAnthi”. SwAmi Desikan says that a person acquires greater knowledge step by step from these words of the Thirumanthiram: " இப் पद ங்களிலே ஸோபாந-க்ரமத்தாலே ஜீவனுக்கு सत्ता-
अनुबन्धि களான आधेयत्व-विधेयत्व-शेषत्व ங்கள் सिद्धि க்கையாலே, ' யானே நீ ’ इत्यादि களில் सामानाधिकरण्य ம் शरीरात्म-भाव-निबन्धन மென்று सिद्धि த்தது. “, “ip padangkaLilE sOpAna-kramaththAlE, jIvanukku sattA-anubandhikaLAna AdhEyatva-vidhEyatva-SeshatvangkaL siddhikaiyAlE, ’ yAnE nee’ ityAdikaLil sAmAnAdikaranyam SareerAtma-bhAva-nibandhanamenRu siddhiththathu.” Step-by-step these three words instruct, the jIva the different stages of subservience. From the word, ’nArAyaNa’ He comes to know that he is (Adheya) being supported by the Lord; from the word ’namah’ he understands the fact of his being controlled by the Lord (vidheya); from the praNava it is clear to him that he is the servant of the Lord (Sesha).
These qualities of Adheyatva, vidheyatva and Seshatva are inseparable from the jIva. Through these three qualities, it becomes clear that the Lord is the soul and the jIva is His body. It is, therefore, appropriate for him to tell the Lord, “I am Thine and mine is Thine.”, as stated by SrI nammAzhvAr in his ThiruvAimozhi:
" யானே நீ “, “yAnE nee.” Let us go through the whole stanza:

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யானேயென்னை அறியகிலாதே யானேயென்றனதே யென்றிருந்தேன் யானே நீ யென்னுடைமையும் நீயே வானேயேத்தும் எம்வானவரேறே. yAnE ennai aRiyakilAthE yAnE enRanathE enRirunthEn yAnE nee ennudaimaiyum neeyE vAnE Eththum emvAnavarERE. –ThiruvAimozhi, 2-9-9 Meaning:
Oh Lord of nitya-sUris! All along I have remained without knowing the true nature of mine. I did not know myself! I remained egoistic, thinking that I and mine belong to myself. But, now I have realized that I myself belong to You and my belongings are Your own. In saying, ‘I am You; mine are You’, meaning all things are the Lord Himself, it should be understood that everything is His body and He is the soul. SwAmi Desikan points out the outcome of such an attitude: " இத்தாலே कुदृष्टि-मत ங்களும் கழிந்தன. “, “iththAlE kudrushTi-matangkaLum kazhinthana.” – When such a realization comes, other flawed theories that propose that everything is Brahman itself and no different, will not confuse the jIva. SwAmi Desikan now explains how by realizing the significance of the three words in the Thirumanthiram, different kinds of egoism of the jIva are removed. He takes up the first word, the praNava:

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" இதில் प्रथम-पद த்தில் तृतीय-अक्षर த்தாலே देहादि களிலும் तदनुबन्धि களிலும் வரும் அஹங்கார-மமகாரங்களையும் “, “ithil pratham-padaththil thruthIya-aksharaththAlE dEhAdikaLilum tadanubanidhikaLilum varum ahangkAra-mamakArangkaLaiyum”— In the first word of the Thirumanthiram, which is the pranava, the third syllable, ’m’ indicates the jIva who has knowledge as his form and also his attribute. One who realizes the significance of this syllable gets rid of the ahamkAram, the misconception that his body is identical with his self and the mamakAram, the wrong notion that things connected with the body belong to him.
“प्रथम-अक्षर த்தில் चतुर्थि யாலே தான் தனக்குரியனாகிவரும் அஹங்கார- மமகாரங்களையும் “, “prathama-aksharaththil caturthiyAlE thAn thanakkuriyanAkivarum ahangkAra- mamakArangkaLaiyum”— We have already seen that the first syllable of the praNava has the fourth- case suffix, ‘Aya’ which is hidden and that it indicates the servitude of the jIva. By realizing the truth of being a servant to the Lord, one gets rid of the ahamkAram, that is, the thought, ‘I belong to myself’; and the mamakAram, that is, the thinking of one’s qualities as his own. “मध्यम-अक्षर த்தில் अवधारण த்தாலே நான் வேறொருவனுக்கு निरुपाधिक-शेष ?ெ னன்றும் எனக்கு வேறொரு निरुपाधिक சேஷியுண்டென்றும் வரும் அஹங்கார- மமகாரங்களையும் “, “madhyma-aksharaththil avadhAraNaththAlE nAn vERoruvankku nirupAdhika- SEshanenRum enakku vERoru nirupAdika- SEshiyuNdenRum varum ahangkAra- mamakArangkaLaiyum”–- As the middle syllable of the praNava, ‘u’ indicates that the jIva is the

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exclusive belonging of the Lord alone, the realization of this syllable removes the ahamkAram, which is in the form of thinking oneself as a natural servant of any one other than the Lord; and the mamakAram, that is, the thinking of some one other than the Lord as one’s natural master.
SwAmi Desikan now takes up the middle word, ’namah’ in the Thirumanthiram: “मध्यम-पद த்தில் நிஷே ध– விசேஷங்களாலே ஸ்வரக்ஷண-வ்யாபாராதிகளைப் பற்ற நிரபேக்ஷ-ஸவதந்த்ரனென்றும் निरुपादिक சேஷியென்றும் வரும் அஹங்கார- மமகாரங்களையும் “, “madhyama-padaththil nishEdha-viSEshangkaLalE svarakshaNa- vyApArAdikaLaip paRRa nirapEksha-svantranenRum nirupAdhika-SEshiyenRum varum ahangkAra-mamakArangakaLaiyum”— The negation in the middle word, ’namah’, indicates the rejection of certain attitudes on the part of the jIva. Its components are: ’na’ and ‘mah’, which stress the denial of self-responsibility for self-protection, bereft of the dependence on the Lord. It is a fact that one cannot protect himself independent of the Lord’s grace. The thought that one can protect himself without the help of the Lord is a type of ahamkAram, which is removed when one realizes the significance of this word. When this happens, he will also be free from the type of mamakAram, in the form of thought, ‘The other is my servant (SEsha) and I am his master (SEshi).’ Similarly the mamakAram, that is, the feeling, ‘I am the master of actions done by me’, will also disappear as a result of the realization of the significance of this middle word. SwAmi Desikan now takes up the third and last word, ’nArAyaNAya’ of the Thirumanthiram: " இந் निषेध सामर्थ्य ம் தன்னாலே நாராயண शब्द த்தில் चतुर्थि யின்
கருத்தான கைங்கர்ய-அநுபவத்தில் फलान्तर-अनुभव– ந்யாயத்தாலே வரும்

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स्वाधीन-कर्तृत्व-भोख्नृत्व स्वार्थ-कर्तृत्व-भोख्नृत्व-भ्रम- ரூபங்களான அஹங்கார- மமகாரங்களையும் शाब्द மாகவும் आर्थ மாகவும் அடியறுத்து நிற்கிறான். “, “in nishEdha sAmarthyam thannAlE nARayanA Sabdaththil caturthiyin karuththAna kainkarya-anbhavaththil phalAnthara-anubhava-nyAththAle varum svadhina-kartrtva-bhOktrtva, svArtha-kartrtva-bhrama-rUpangkaLAna ahangkAra-mamakArangaLaiyum SAbdamAkavum ArthamAkavum aDiyaRuththu niRkiRAn.”—
This negation in the middle word, ’namah’, has more to convey. We know that the third word, ’nArAyaNAya’ is composed of the name of the Lord, ’nArAyaNa’ and the fourth-case suffix, ‘Aya’. This suffix is indicative of the service one has to render to the Lord. In the worldly life, when one does some action and consequently enjoys the fruit of such action, he experiences ahamkAram in the form of, ‘I performed the action independently and I enjoy its fruit independently’ and also a mamakAram in the form of, ‘The fruit of the action is my own’ and ‘I experience its fruit for my own sake.’ We may doubt whether such ahamkAram and mamakAram will be there in SrIvaikuNTham too where the mukta is rendering service to the Lord. But, when one realizes the significance of the middle word, ’namah’, it will result in the removal of such ahamgkAram and the mamakAram. He will not even utter the words ‘I’ and ‘mine’, as the significance of ’namah’ gets enshrined in his mind. SwAmi Desikan now lists the benefits one obtains as a result of a clear understanding of the significance of the Thirmanthiram: " இம் मन्त्रनिष्ठ ன் ரக்ஷகாந்தர-அந்வேஷணம், देवतान्तरादि -ஸ்பர்சம், केवल-देहार्थ

வ்யாபாரம், क्षेत्रादि-सङ्ग ம், निरपेक्ष-कर्तृत्व-अभिमान ம், भागवत-अपराध ம், आत्मनाशादिभय ம், ப்ரயோஜநாந்தர-ருசி முதலான अनर्थ-हेतु க்களில் ஆழங்காற்படான்.

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“im mantra-nishThan rakshakAntara-anvEshaNam, dEvatantarAdi-sparSam kEvala-dEhArtha-vyApAram, kshEtrAdi-sangam, nirapEksha-kartrtva- abhimAnam, bhAgavata-aparAdham, Atma-nASAdi-bhayam, prayOjAnathararuci muthalAna anartha-hEthukkaLil AzhangkAR-paDAn.”- A person who stands firmly rooted in the knowledge gained from the study of the Thirumanthirm will not indulge in any evil activity. How will he behave? Swami Desikan lists his behaviour on various counts: ” ரக்ஷகாந்தர-அந்வேஷணம் “,“rakshakAntara-anvEshaNam”– He will not seek any one else other than the Lord for his protection; "देवतान्तरादि- ஸ்பர்சம் “,“dEvatantarAdi-sparSam”– He will not have contact with other gods; "केवल-देहार्थ -வ்யாபாரம் “,“kEvala-dEhArtha-vyApAram”– He will not strive for mere physical enjoyment; "क्षेत्रादि-सङ्ग ம் “,“kshEtrAdi-sangam”– He will not be attached to land, house and other material properties; "निरपेक्ष-कर्तृत्व-अभिमान ம் “,“nirapEksha-kartrtva-abhimAnam”– He will not presume that he acts independently of the Lord; "भागवत-अपराध ம் “,“bhAgavata-aparAdham”– He will not harm the devotees of the Lord; "आत्मनाशादिभय ம் “,“Atma-nASAdi-bhayam”– He will not fear destruction to his atma; ” ப்ரயோஜநாந்தர-ருசி “,“prayOjAnathararuci”– He will not have desire for

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anything other than mOksha. ” முதலான अनर्थ-हेतु க்களில் ஆழங்காற்படான் “, “muthalAna anartha- hEthukkaLil AzhangkAR-paDAn”– He will not drown himself in such thoughts that may cause harm. SwAmi Desikan describes the person who does not behave like this: “बहुश्रुत னேயாகிலும் இத்தெளிவு இல்லாதவன் विकल ன். “, “bahusrutanEyAkilum iththeLivu illAthavan vikalan."– However educated one may be, if he does not have such clarity of mind and conduct, he will not be considered wise. On the other hand, a less educated person endowed with good conduct as stated above will be considered a perfect being: “अल्पश्रुत னே யாகிலும் सदाचार्य-प्रसाद த்தாலே இந்தத் தெளிவு பிறந்தவன் ஸம்பூர்ணன். “, “alpaSrutanE yAkilum sadAchArya-prasAdaththale inthath theLivu piRnathavan sampoorNan.”– One may not have been highly educated in spiritual matters. But, because of the grace of good AchAryas, if he is convinced of the benefits of good conduct laid down above and accordingly conduct himself, he will be considered a perfect being and an evolved person. SwAmi Desikan points out that even scriptures hold such a person in high esteem: " இவனை, ‘प्रझाप्रासादमारुह्य’ என்று प्रशंसि க்கிறது. “, “ivanai, ‘prajn~AprasAdamaruhya’ enRu praSamsikkirathu."–

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The above quote is from a SlOka of the MahAbhArata: प्रझाप्रसादमारुह्य ह्यशोच्यः शोचतो जनान्। भूमिष्ठानिव शैलस्यो ह्यझान् प्राझः प्रपश्यति॥ Prajn~~AprasAdamAruhya hyaSOcyah SOcathO janAn | bhUmishThAniva SailasyO hyajn~~An prAjn~ah prapaSyati ||
–SAnti Parva, 150-11 Meaning: The person, who has understood well the significance of the Thirumanthiram and is free from all anxieties about himself, is akin to a person who has mounted the top of a mountain. From there, he looks down upon people who appear to him as very tiny creatures. Similarly, the wise man who has mastered the knowledge of this mantra sees the people who have not done so as ignorant, suffering due to lack of such knowledge. One who has gained a clear knowledge of the Thirumanthiram, cannot be shaken by those outside the pale of Vedanta and by heretics. To him they will appear insignificant. SwAmi Desikan concludes this chapter on the Thirumanthiram with a verse in Tamil summarizing the essence of this mantra: உறவை இசைந்து இறையில்லா ஒருவற்கென்றும் ஒண்சுடராய் ஓரெழுத்தில் ஓங்கி நின்றோம் துறவறமும் தூமதியும் துயரம்தீர்வும் தூயவர்கட்கு ஆனமையும் இரண்டில் உற்றோம் அறமுயலும் அனைத்து உறவாய் அனைத்தும் ஏந்தும்

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““namo nArAyaNA!” - SrI VaikuNthanAthar
ThiruVaikuNtha ViNNagaram (Thanks: SrI B.Senthil Kumar)

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அம்புயத்தாள் கணவனை நாம் அணுகப்பெற்றோம் பிறவியறுத்து அடிசூடி அடிமையெல்லாம் பிரியாத அமரருடன் பெற்றோம் நாமே. uRavai isainthu iRaiyillA oruvaRkenRum
oNsuDarAi Orezhuththil Ongki ninROm thuRavaRamum thUmathiyum thuyaram-theervum thUyavarkaTku Anamaiyum iraNDil uRROm aRamuyalum anaiththu uRavAi anaiththum Enthum ambuyaththAL kaNavaNai nAm aNukappeRROm piRaviyaRuththu aDisooDi aDimaiyellAm piriyAtha amararuDan peRROm nAmE.
Meaning:
" ஓரெழுத்தில் “, “Orezhuththil”– In the PraNava consisting of a single word; " இறையில்லா ஒருவற்கு “, “iRaiyillA oruvaRku”– with the Lord Who does not have any Lord superior to Him; " என்றும் உறவை இசைந்து “, “enRum uRavai isainthu”– accepting the everlasting relationship (SEsha-SEshi); " ஒண்சுடராய் ஓங்கி நின்றோம் “, “oNsuDarAi Ongki ninROm”– we stand elevated as a dazzling glow; " இரண்டில் “, “iraNDil”– In the middle word consisting of two syllables (namah); " துறவறமும் தூமதியும் “, “thuRavaRamum thUmathiyum”– renouncement (of ahamkAram and mamakAram) and pure knowledge (in the form of surrender);

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" துயரம் தீர்வும் “, “thuyaram theervum”– freed from the suffering (which is due to thinking oneself as independent); " தூயவர்கட்கு ஆனமையும் உற்றோம் “, “thUyavarkaTku Anamaiyum uRROm”– becoming servants of the pure (the bhAgavathas) – all these we attained; " அறமுயலும் “, “aRamuyalum”– (as indicated by the next word, ’nArAyaNa’) the One Who is trying to keep up the righteous act (of saving those surrendered to Him); " அனைத்து உறவாய் அனைத்தும் ஏந்தும் “, “anaiththu uRavAi anaiththum Enthum”– Who protects all as a close relative in all respects; " அம்புயத்தாள் கணவனை “, “ambuyaththAL kaNavanai”– the Consort of SrI, who resides in the lotus; " நாம் அணுகப்பெற்றோம் “, “nAm aNukappeRROm”– We attained the closeness (with Him); " பிறவியறுத்து “, “piRaviyaRuththu”– (as signified by the fourth-case suffix, ‘Aya’ of nArAyaNa) cutting off re-births; " அடிசூடி “, “aDisooDi”– wearing His feet on our heads; " அடிமையெல்லாம் “, “aDimaiyellAm”– all types of services; " பிரியாத அமரருடன் “, “piriyAtha amararuDan”– and to join the nitya sooris who never had separation from the Lord; " பெற்றோம் நாமே “, “peRROm nAmE” – we attained all these. Summary:
We feel proud of ourselves after learning from the import of the praNava of the Thirumanthiram that we are of the form of consciousness and are eternally related to the Lord. From the next word, ’namah’, we learnt about the need of the removal of ahamkAram and mamakAram, about saraNAgati (surrender),

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about getting over the thought that we are independent and the need for realizing that we are the servants of the Lord’s devotees. From the word, ’nArAyaNa’, we learnt of the auspicious qualities of the Lord Who like a close relative, is the protector of all things. By the fourth-case suffix, ‘Aya’ attached to it, we learnt that we become eligible to be rid of this worldly life, to adorn our heads with the Lord’s feet and to render divine service without any break along with the nitya sooris (ever-free souls).
With this Tamil verse, SwAmi Desikan concludes this chapter on the Thirumanthiram. SrImate nigamanta mahA deSikAya nama: dAsan,
Anbil Srinivasan

CHAPTER 2: DVAYA ADHIKARAM
TO BE CONTINUED IN VOLUME 2

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BIBLIOGRAPHY

Thirucchantha Viruttam; Commentary by SrI PeriyavAcchAn PiLlai with explanation by Sri S. Krishnaswami Iyyengar, Putthur Agraharam, Trichy.
ThiruvAimozhi, Commentary by Sri P.B.AnnagarAcArya, Kancheepuram.
Principal Upanishads-Volume – 1- Edited and Translated by Dr. N.S. Anantha RangAcArya, Bangalore.
The GitAbhAshya of Ramanuja – English Translation by M.R.Sampatkumaran, Published by AnanthAcArya Indological Research Institute, Mumbai.
SrImad rahasyatrasArah – with notes by SrI u.vE. Vangkeepuram navaneetam SrIrAmadESikAcAryar Swami.
Srimad rahasyatrayasArah – English translation by M.R.Rajagopala Ayyangar.
SrI dESika Prabantham – Meaning by SrI u.vE. Vangkeepuram navaneetam SrIrAmadESikAcAryar Swami.

Sincere Thanks To:

‘SrI nrsimha seva rasikan’ Oppiliappan Koil SrI V Sadagopan Swami, Editor of SrI Hayagrivan eBooks, for hosting this title in the eBooks series
SrI Srinivasan Narayanan for proof reading
Nedumtheru SrI Mukund Srinivasan, Nedumtheru SrI Diwakar Kannan,
SrI Shreekrishna Akilesh, SrI Kausik Sarathy, SrI N Santhanakrishnan,
SrI Narasimha Bhattar, SrI Murali Bhattar, SrI Srivallabhan Rajagopalan and SrI V Ramaswamy for pictures
Smt Jayashree Muralidharan for eBook assembly

C O N T E N T S

Saara Saaram - dvayAdhikAram 5 - 188

Bibliography 189

Panguni uttiram serti sevai - SrIrangam

॥ श्रीः॥ श्रीरामजयम्

SrImate SrI lakshmInrsimha parabrahmaNe nama: SrImate rAmAnujAya nama: SrImate nigamAnta mahAdeSikAya nama: SrImate SrIAdivaN SaThakopa yatIndra mahAdeSikAya nama: SrImate SrIvaN SaThakopa SrI vedAnta deSika yatIndra mahAdeSikAya nama: SrImate SrI lakshmInrsimha divyapAdukAsevaka SrIvaN SaThakopa SrI nArAyaNa yatIndra mahAdeSikAya nama: SrImate SrIvaN SaThakopa SrI ranganAtha yatIndra mahAdeSikAya nama:



ஸ்வாமி தேஶிகன் அருளிச்செய்த
ஸாரஸாரம் (சில்லரை ரஹஸ்யங்கள்) இரண்டாம் பாகம் த்வயாதிகாரம்

Swamy Desikan’s sArAsAram (Volume 2) (Chillarai RahasyangaL) (Consisting of Chapter 2 – dvayAdhikAram) 

SvAmi Desikan - tiruvendipuram

ஸ்ரீ: தனியன்
taniyan श्रीमान् वेङ्कटनाथार्यः कवितार्किकेसरी। वेदान्ताचार्यवर्यो मे सन्निधत्तां सदा हृदि॥ SrImAn venkaTanAthArya: kavitArkika kesarI | vedAntAcAryavaryo me sannidhattAm sadA hrdi || रामानुजदयापात्रं झानवैराग्यभूषणम्। श्रीमद्वेङ्कटनाथार्यां वन्दे वेदान्तदेशिकम्॥ rAmAnuja dayApAtram jn~AnavairAgya-bhUshaNam | SrImadvenkaTanAthAryam vande vedAntadeSikam || சீரொன்று தூப்புல் திருவேங்கடமுடையான் பாரொன்றச் சொன்ன பழமொழியுள் - ஓரொன்று தானே அமையாதோ தாரணியில் வாழ்வார்க்கு வானேறப் போமளவும் வாழ்வு. sIronRu tUppul tiruvEnkaTamuDaiyAn pAronRac conna pazhamozhiyuL – OronRu tanE amaiyAtO dhAraNiyil vAzhvArkku vAnERap pOmaLavum vAzhvu. 

4 dvayam - SrI Perundevi tAyAr and SrI PerarulAla perumAl - Kanchi

॥ श्रीः॥ ஸ்வாமி தேஶிகன் அருளிச்செய்த
ஸாரஸாரம் (த்வயாதிகாரம்) Swamy Desikan’s sArAsAram (dvayAdhikAram)  This text is being continued from Vol. 1, first chapter of sArasAram on tirumantradhikAram. Please see e-book #86 (for Vol 1 on triumantrAdhikAram) at SrI HayagrIvan series: http://www.srihayagrivan.org/html/ebook086.htm Note: Those AstikAs who may find difficult to follow the more detailed comments herein, may please go through first, the gist of dvayAdhikAram in ebook # 87 on “dvayAdhikAram – A Synopsis (vivaraNam)” in Sri HayagrIvan series at http://www.srihayagrivan.org/html/ebook087.htm by Oppiliappan Koil SrI. V. Sadagopan Swamin and then revisit this detailed explanations of aDiyEn on the original MaNipravALam text of Swamy DeSikan. This will help AstikAs at different levels of readiness to enjoy these gems. INTRODUCTION In the first chapter, SvAmi DeSikan explained in detail the significance of tirumantiram. In the mantram, which is also known as ashTAksharam, the means (upAyam), to attain the ultimate is referred to directly and explicitly by the middle word, ‘nama:’ and by implication through its meaning as well. The goal of attainment, purushArtham, that is, eternal service to the Lord is indicated by third word, ‘nArAyaNa’. These two aspects, upAyam and purushArtham, are brought out clearly and distinctly in the dvaya mantram. Now, SvAmi DeSikan with great consideration presents the significance of dvayam in this second chapter of sAra sAram.

The dvayam is so denoted as it consists of two sentences which together make a single mantram. The greatness of this mantram can be understood from the fact that it is called “mantra ratnam” – the gem among the mantra-s. AcArya utters this mantra exclusively into the disciple’s ear during panca samskAram, when the disciple approaches him with the request to make him a SrIvaishNavan. SvAmi DeSikan begins this chapter with a Tamil verse: கருமமென ஞானமென அதனால் கண்ட உயிர் கவரும் காதலெனக் கானிலோங்கும் அருமறையால் தருநிலையில் இந்நாளெல்லாம் அடியேனை அலையாத வண்ணம் எண்ணித் தருமமுடை யாருரைக்க யானறிந்து தனக்கென்னா அடிமைக்காம் வாழ்ச்சி வேண்டித் திருமகளோடு ஒருகாலும் பிரியா நாதன் திண்கழலே சேதுவெனச் சோ்கின்றேனே.
karumamena j~nAnamena atanAl kaNDa uyir kavarum kAtalenak kAnilOngum arumaRaiyAl tarunilaiyil innALellAm aDiyEnai alaiyAta vaNNam eNNit tarumamuDai yAr uraikka yAn aRintu tanakkennA aDimaikkAm vAzhcci vENDit tirumakaLODu orukAlum piriyA nAthan tiNkazhalE sEtu enac cErkinREnE.

Meaning: கருமம் என ஞானம் என
karumam ena j~~nAnam ena – The means known as karma yogam and j~~nAna yogam which அதனால் கண்ட
atanAl kaNDa – help to know உயிர் கவரும்
uyir kavarum – the individual soul, that comes within the hold of காதல் என
kAtal ena – the bhakti yogam கானில் ஓங்கும்
kAnil Ongum – all these three are like a dense forest; அருமறையால் தரும் நிலையில் arumaRaiyAl tarum nilaiyil – the same are being taught by the Vedic scriptures; இந்நாள் எல்லாம் அடியேனை அலையாத வண்ணம் எண்ணி
innAL ellAm aDiyEnai alaiyAta vaNNam eNNi –

wishing me not to wander all these days; தருமம் உடையார் உரைக்க
tarumam uDaiyAr uraikka – the teaching which the AcAryas who are on the righteous path advised; யான் அறிந்து
yAn aRintu – I learnt தனக்கு என்னா அடிமைக்கு ஆம்
tanakku ennA aDimaikku Am – the selfless servitude; வாழ்ச்சி வேண்டி
vAzhcci vENDi - desiring that life; திருமகளோடு ஒருகாலும் பிரியா நாதன் திண்கழலே சேது என
tirumakaLOdu orukAlum piriyA nAthan tiNkazhalE sEtu ena – realizing that the firm feet of the Lord, Who is ever with SrI, His Consort, are the means (to cross this ocean of samsAra); சோ்கின்றேன்
cErkinREn – I am surrendering. Summary:
The VedAs teach us karma yogam, j~nAna yogam and bhakti yogam which are

very tough to practice. Out of compassion, AcAryas taught me the easiest means of surrender (prapatti). Benefiting from their teaching, I long for the eternal service, which is devoid of ahankAram (I) and mamakAram (mine), to the Lord in His abode, Paramapadam. Then, I resort to the Lord’s feet which, I realize, is the best means for crossing this ocean of samsAra. Explanation:
There are various means (upAyam) to free oneself from the mire of material world where one is caught in the painful cycle of births and deaths. VedAs and scriptures deal with these means in detail to enable the seekers of freedom to adopt them for salvation. The means are karma yogam, jnAna yogam and bhakti yogam. But, every one of them is difficult to practice. They need to be practiced for a long duration and one may even have to continue it for several births which he has to undergo due to his past deeds. Karma yogam and jnAna yogam help the sincere performer to have an intuitive perception of his-own soul, while bhakti yogam helps him to retain this perception and through very long practice, leads him to realize and enjoy his-own self. This, however, is not the ultimate goal and the bliss one gets is very small, compared to the blissful company of the Lord in His abode. SvAmi DeSikan says he was fortunate enough to be blessed by the preceptors, who were compassionate. They did not want SvAmi DeSikan to undergo the tortuous course of the three means. As he was responsive to their teachings, he realized the fact that the best and the easiest means was the Lord SrIman nArAyaNa Who is always in the company of compassionate SrI Lakshmi, His Consort. Particularly, the Lord’s feet are the firm bridge that helps the seeker to easily cross the ocean of samsAra – the cycle of births and deaths. Because of this firm faith, SvAmi DeSikan says, he surrenders to His feet as the best means.
SvAmi DeSikan narrates his own experience first through this simple Tamizh verse, mentioned above, before entering into a detailed explanation of the

dvaya mantram.

SrIman nArAyaNan!
SrI ParthasArathy PerumAl - tiruallikkENi DVAYAM IS A VEDA MANTRAM SwAmi DeSikan explains how dvaya mantiram is revealed in the Scriptures: कठश्रुत्यादि களில் திருவஷ்டாக்ஷரத்தைச் சொல்லுகிற ப்ரகரணத்திலே த்வயத்தில்

पूर्व-उत्तर-खण्ड ங்களைப் பிரியவோதிச் சேர ஒருக்கால் உச்சரிக்க विधि த்தது. श्वेताश्वतरादि களிலே சொல்லுகிற ப்ரபத்தி-மந்த்ரங்களிற் காட்டில் இது शरण्य-
शरणागति-तत्फल ங்களை विशद மாகக் காட்டுகையாலே இத்தை ஆசார்யர்கள் ஆதரித்தார்கள்.

kaThaSrutyAdikaLil tiruvashaTAksharattai collukiRa prakaraNattilE dvayattil pUrva-uttara-khaNDakaLaip piriyavOtic cEra orukkAl uccarikka vidhittatu. SvetASvatarAdikaLilE collukiRa prapatti-mantrangaLiR kATTil itu SaraNya- SaraNAgati-tatphalankaLai viSadamAkak kATTukaiyAlE ittai AcAryarkaL AdarittArkaL.
The VedAs have enlightened us on the significance of the tirumantiram, revealing its structure word by word and also letter by letter. Similarly kaThavalli reveals this dvaya mantram too. It mentions the two sentences separately in two deferent parts and instructed to utter once the two sentences together. Upanishads including SvetASvatara have taught us prapatti through several mantra-s. However, our preceptors favoured this dvaya mantra more than the ashTAksharam. The reason is: it indicates in the most perspicuous manner unlike other mantra-s, the Lord, the Protector, the means of surrender to attain Him and also the fruit thereof, i.e., service in the Paramapadam.

Explanation:
In kaThavalli, the dvaya mantram is in two parts, each sentence occurring in a different khaNda - (section). But it is mentioned in that scripture: तद् द्वयं सर्वं तत् सकृदुच्चारणः tad dvayam sarvam tat sakrduccAraNa: – the two mantra-s

though appearing separately are recited together as the number of letters and the words in the two parts coincide with the definition of the dvaya mantram as a whole, the two mantra-s form a single unit acquiring the name dvayam, meaning ‘Twin’. This is endorsed in SrIpraSna and pAdmotara samhitAs. It is not only in the Upanishads, but in other scriptures too, dvaya mantram has been revealed, points out Swami DeSikan: ஸ்ரீப்ரஶ்ந ஸம்ஹிதையிலும் வ்யாபக மந்த்ரங்களோடு சோ்ந்த
शरणागति

மந்த்ரங்களை உபதேசிக்கிற இடத்திலே திருவஷ்டாக்ஷரத்தோடே சேர இம்மந்த்ரத்தையும்
वर्ण-उद्धार ம் பண்ணி உபதேசித்தது. இப்படியால் இது
श्रुत्यभिमत மான தாந்த்ரிக மந்த்ரம். இதில் சொல்லுகிற प्रपदन ம் श्रौत மேயாகிலும் ஸத்யவசநாதிகள் போலே सर्वाधिकार ம்.

SrIpraSna samhitaiyilum vyApaka mantrangaLODu cErnta SaraNAgati – mantrangaLai upadEsikkiRa iDattilE tiruvashTAksharatODE cEra immantrattaiyum varNa-uddhAram paNNi upadEcittatu. ippaDiyAl itu SrutyabhimatamAna tAntrika mantram. itil collukiRa prapdanam SrautamEyAkilum, satyavacanAdikaL pOlE sarvAdhikAram.
SwAmi Desikan explains the formation of dvaya mantiram in detail: A treatise called SrIpraSna samhitA is an important part of SrI pAncarAtra samhitA. It contains three vyApaka (comprehensive) mantrams: tirumantiram,
VishNu shaTAksharam and
dvAdaSAksharam Of these, the first one is eight-lettered mantram, the second six-lettered mantram and the third is the twelve-lettered mantram. Besides these, the samhita instructs some more mantra-s which pertain to SaraNAgati. In this

context, after mentioning the tirumantiram, it teaches dvaya mantram highlighting every letter of the mantram. Thus dvaya has been taught by both Veda as well as the samhitA. As it originated from the samhita , it is known as tAntrika mantram, which has the sanction of the Sruti (Srutyabhimatam). PRAPATTI IS A UNIVERSAL MEANS
It should not be thought that since prapatti, conveyed by this dvaya mantram, is the means of liberation instructed in the Veda, it cannot be adopted by all irrespective of castes and classes. VedAs have also laid down rules of conduct like ‘Speak truth’ (satyam vada) etc. But, are these not applied to people belonging to all castes? Similarly prapatti too is a general rule applicable to one and all. Even itihAsas, purANas, smrutis and the divya prabandham of AzhvArs emphasize that prapatti is a universal means that can be adopted by all without exception. Swami Desikan cites statements from a wide variety of scriptures in support of this: “ இது ‘सर्वलोकशरण्याय’, ‘सर्वयोग्यमनायासं’, ‘शरणं त्वां प्रपन्ना ये’, ‘त्रयाणां क्षत्रियादीनां प्रपन्नानां च तत्त्वतः’, ‘कुयोनिष्वपि संजातो यः सकृच्छरणं गतः’, ‘ குலங்களாய ஈரிரண்டில் ’
इत्यादि களிலும் प्रसिद्ध ம். ”
“itu, ‘sarvalokaSaraNyAya’, ‘sarvayogyamanAyAsam’, ‘SaraNam tvAm prapannA ye’, ‘trayANAm kshatriyAdInAm prapannAnAm ca tatvata:’, ‘kuyonishvapi samjAto ya: sakrccharaNam gata:’, ‘kulangaLAya IriraNDil’ ityAdikaLilum prasiddham.”
Now we shall look into the message of the above quotes. The first one is spoken by VibhIshaNa while surrendering to SrI Rama, as mentioned in the Yuddha kANda of SrI rAmAyaNa:

सर्वलोकशरण्याय राघवाय महात्मने। निवेदयत मां क्षिप्रं विभीषणमुपस्थितम्॥
sarvalokaSaraNyAya rAghavAya mahAtmane | nivedayata mAm kshipram vibhIshNamupasthitam ||
– SrI vAlmIki rAmAyaNa, 6-17-15 Meaning:
I have come to surrender to Raghava who is the resort for the whole world. Offer me to him at once. The second quote is from an unknown source but conveys a very important message. सर्वयोग्यमनायासमप्रमादमनूपमम्। प्रपन्नार्तिहरं विष्णुं शरणं गन्तुमर्हसि॥ sarvayogyam-anAyAsam-apramAdam-anUpamam | prapannArtiharam vishNum SaraNam gantumarhasi || Meaning:
You should surrender to Lord VishNu who destroys the miseries of the prapanna-s, can be approached by all, is dependable and is unique without any parallel. The adjectives used in this quote appear to qualify SrI VishNu, but they are fit to prapatti also. The third quote is from BrahmapurANa. Let us see it in full:

Paramapadam
शरणं त्वां प्रपन्ना ये ध्यानयोगविवर्जिताः। तेऽपि मृत्युमतिक्रम्य यान्ति तद्वैष्णवं पदम्॥
SaraNam tvAm prapannA ye dhyAnayogavivarjitA: | te api mrtyum-atikramya yAnti tat vaishNavam padam || –Brahma PurANa -7

Meaning:
Those who are unable to adopt bhakti yoga and who have surrendered unto You, cross the deadly samsAra and attain Your abode, SrI VaikuNTham. This quote emphasizes the fact of bhakti yoga being very difficult and the easy adaptability and attainment of goal in resorting to prapatti. The fourth quotation is from sAtvata samhitA points to the wider adaptability of prapatti: त्रयाणां क्षत्रियादीनां प्रपन्नानां च तत्त्वतः । अमन्त्रमधिकारस्तु चतुर्व्यूहक्रियाक्रमे ॥ trayANAm kshatriyAdInAm prapannAnAm ca tattvata: | amantram adhikArastu caturvyUhakriyAkrame || (sAtvata samhitA, 2-9) Meaning:
All the three castes beginning with kshatriyAs who have performed prapatti, are competent to adore the four vyuhAs without mantra-s. The fifth quote is from SanatkumAra samhitA which gives the assurance of the Lord’s protection to a prapanna, even if he happens to be a sinner of the worst type: कुयोनिष्वपि संजातो यः सकृच्छरणं गतः। तं माता पितृ हन्तारं अपि पाति भवार्तिहा॥ kuyonishvapi samjAto ya: sakrt SaraNam gata: | tam mAtA pitru hantAram api pAti bhavArtihA || (sanatkumAra samhitA)

Meaning:
A man who is born even in low caste but performs prapatti once to the Lord, is protected by Him from the ills of this material world even if he had comitted matricide or a patricide before. Is there any worse sin than killing of one’s own parents? The Lord over looks even such sinful acts, if one performs prapatti sincerely to Him and saves him from samsAra. Next, SwAmi Desikan gives a quotation from a verse from the divya prabandham: குலங்களாய ஈரிரண்டில் ஒன்றிலும் பிறந்திலேன் நலங்களாய நற்கலைகள் நாலிலும் நவின்றிலேன் புலன்களைந்தும் வென்றிலேன் பொறியிலேன், புனித நின் இலங்குபாதம் அன்றிமற்றோர் பற்றிலேனெம் ஈசனே. kulangkaLAya IriraNDil onRilum piRantilEn nalangaLAya naRkalaikaL nAlilum navinRilEn pulankaL aintum venRilEn poRiyilEn punita! nin ilangupAtam anRi maRROr paRRilEn em IsanE (tiruccanta Viruttam, 90) Meaning:
Oh the Purifier! Our Lord! I am not born in any of the four castes; as a result, I have not learnt any of the four Vedas or Vidyas; consequently, I have not been able to control the five senses; and hence, I am being caught in the mire of sensual pleasures; therefore, I have no other resort except the glowing feet of Yours. इत्यादि களிலும் प्रसिद्ध ம்.

ityAdikaLilum prasiddham. – The universal applicability of prapatti is well expressed in many of such statements. It should be noted that SvAmi Desikan has selected this quote of Tirumazhisai AzhvAr in particular. There are several reasons. But the primary reason is that this pAsuram is an expression of one who is in the worst stage of life, in a condition from where there is no escape. Even in such a condition of helplessness, one can attain freedom by resorting to prapatti to the most compassionate Lord.
Tirumazhisai AzhvAr, though he was the son of Sage BhArgava, was born to KanakAngi, a dancing girl in the world of Indra, who appeared before the sage to distract him from his severe penance. So, the AzhvAr describes himself as not belonging to any of the four castes, Brahmin, Kshatriya, Vaisya and Sudra. As a result, he says, he is not eligible to learn the Vedas or vidyas. Even though only the people born in the first three castes are eligible to learn, the AzhvAr includes the fourth one also in the list, which may appear odd. A person belonging to the fourth varNa, is not eligible to learn Vedas, but he can utter mantras without the praNava and perform certain sacrifices in a limited way, according to some smrutis, like the YAj~navalkya-smruti. That too is not possible in the case of this AzhvAr, because of his birth. Or, even though he was eligible to learn scriptures as the son of a sage, his upbringing did not permit it. By “poRiyilEn”, the AzhvAr means that he was caught in the net of sensual enjoyment from where it is almost impossible for one to get out. In this pAsuram, the AzhvAr expresses his total inability for adopting Bhakti yoga – which is known as Akincanyam, one of the five angAs for adopting prapatti. Thus, SwAmi Desikan establishes the universal applicability of the means of

surrender, prapatti.
THE IMPORTANCE OF ABSOLUTE FAITH (MAHA VISVASAM) After establishing that prapatti, that is, the means of absolute surrender, can be adopted by all, SwAmi Desikan tries to clear doubts about the effectiveness of this means of salvation:

mahA viSvAsam! किं नु तस्य च मन्त्रस्य कर्मणः कमलासन। न लभ्यतेऽधिकारी वा श्रोतुकामोऽपि वा नरः॥
kim nu tasya ca mantrasya karmaNa: kamalAsana | na labhyatedhikAri vA SrotukAmopi vA nara: || என்றது विश्वास-मह த்தையும் विळम्ब-अक्षमतै யும் உடையனான अधिकारि யினுடைய दौर्लभ्य த்தையே காட்டுகிறது.
enRatu viSvAsa-mahattaiyum viLamba-akshamataiyum uDaiyanAna

adhikAriyinuDaiya daurlabhyattaiyE kATTukiRatu. SwAmi Desikan first refers to such a doubt raised supposedly in the Paushkara samhita, as mentioned above. It says: “Oh Brahma! No person will be available who is either qualified as per this (dvaya) mantram or for adopting prapatti by uttering this mantram. Nor can one be found even to listen to this mantram.” What is the implication of such a view? SwAmi Desikan explains it thus: For performing prapatti, two aspects are essential. The first one is absolute faith. The second essential requirement is one should be keen to attain salvation. If one is not particular in attaining salvation in this birth itself but may want to consider it in any of his later births, it is useless. One should be eager to get salvation at least at the end of this very birth itself. It is very rare to find such persons having absolute faith and eagerness. This is what is indicated by the passages quoted above and not the absence of persons qualified for resorting to prapatti as a means for salvation. After clearing the doubt thus, SwAmi Desikan explains why this mantram is called ‘dvayam’. THE REASON FOR THE NAME ‘DVAYAM’ AND THE MEANINGS இம்மந்த்ரம் स्वाधि காரத்தையும் ஸ்வஸ்வரூபத்தையும் தெளிந்தவனுக்கு स्व- अधिकार- அநுரூபமான உபாயமென்ன, ஸ்வரூப-அநுரூபமான पुरुषार्थ மென்ன देश- कालादि-परिच्छेदरहित மான இவ் अर्थद्वय த்தைக் காட்டுகையாலே द्वय ம் என்று போ் பெற்றது. im-mantram svAdhikArattaiyum sva-svarUpattaiyum teLintavanukku sva- adhikAra-anurUpamAna upAyamenna, svarUpa-anurUpamAna purushArtham- enna, deSa-kAlAdi-pariccheda-rahitamAna iv artha-dvayattaik kATTukaiyAlE ‘dvayam’ enRu pEr peRRatu.

Why is this mantram called ‘dvayam’? SwAmi Desikan answers this query thus: The term, ‘dvayam’, means two. It contains two parts. The first part indicates the means to be adopted and the second indicates the fruit obtained through such means and so, it gets the nomenclature, ‘dvayam’. The means here is prapatti, surrender. A sensible person (jIvAtmA) may want relief from this miserable life and attain salvation, but realize his utter helplessness as he is unable to adopt the means like bhakti yogam etc., which are very difficult to practice. This absolute inability is known as ‘Akincanyam’ – a sense of wretchedness. That is, the state of total absence of self-confidence to act on his own. That is a feeling of incapacity to make any effort on his own to attain salvation, as he feels that adopting bhakti yogam or j~nAna yogam. is beyond his reach, though he desires to attain salvation. Such a person is the one who is really qualified for adopting prapatti. He also comes to know that he is a natural Sesha - servant of the Lord. After getting this clear knowledge, he earnestly ponders on the means most suitable for him. He realizes that prapatti is the only option that is the most suitable for him under his present wretched condition. Besides, he also realizes that the only goal which is fitting to his nature is the perfect bliss in the Parampadam. Thus, the means as well as the final goal are both indicated by this mantra, ‘dvayam’. For adopting the means of prapatti, there is no fixed qualification in the form of sex, caste, place or time etc. It can be performed anywhere, at any time. There are no special conditions attached to getting the fruit of salvation in the form of a particular place or a particular time or for a particular sex, caste, class, rich or poor. Beyond this materialistic world, that is, samsAra, any muktAtma can enjoy the absolute bliss for any period of time, at any place of his or her choice. Thus, as this mantram reveals both the means and the utmost objective, it is

called ‘dvayam’. SwAmi DeSikan points out that there are pAsurams of AzhvArs and compositions of AcAryAs which express the quintessence of the dvaya mantram: ‘ தாயே தந்தை ’, ‘ ஏழையேதலன் ’ முதலானவையும் गद्य மும்
द्वय த்தின் விவரணம். ‘tAyE tantai’, ‘EzhaiyEtalan’ mutalAnavaiyum gadyamum dvayattin vivaraNam.
In this regard, SwAmi DeSikan mentions in particular, two units of ten Tamil pAsurams, both from Periya Tirumozhi of Tirumangai AzhvAr. The first one begins with the words, ‘ tAyE tantai’. In this, the AzhvAr surrenders to the Lord of Tirumala, SrI Venkatesvara. In nine verses, he pleads with the Lord to accept him even as he surrenders to Him. The tenth verse mentions the fruit that will accrue to persons who recite these verses. We shall consider the very first verse as a sample: தாயே தந்தையென்றும், தாரமே கிளை மக்களென்றும் நோயே பட்டொழிந்தேன், நுன்னைக் காண்பதோர் ஆசையினால் வேயேய் பூம்பொழில்சூழ் விரையார் திரு வேங்கடவா, நாயேன் வந்தடைந்தேன் நல்கியாளென்னைக் கொண்டருளே.
tAyE tantaiyenRum tAramE kiLai makkaLenRum nOyE paTTozhintEn, nunnaik kANpatOr AsaiyinAl vEyEy pUmpozhil cUzh viraiyAr tiru vEnkaDavA nAyEn vantaDaintEn nalkiyALennaik koNDaruLE. (Periya Tirumozhi, 1-9-1) Meaning:
Oh the Lord of tiruvEngaDam, the hilly resort filled with fully grown bamboo reeds and spreading aroma all around! Earlier in my life, I never had you in my

mind and was going after the so called close relations such as my mother, father, wife, friends and children! As a result, I became sick because of their selfish actions. They were with me whenever they needed me and discarded me when they found me to be a burden. I felt myself to be worse than a dog, as a creature lower than the lowest. This led me to realize that You are the only relation Who is the most reliable and steadfast. And in order to see You in person I have come here, the Tirumala. I plead with You to show consideration on me and accept me as Your servant!

Lord of tirumala! Similarly, the AzhvAr has sung a series of eight more verses, expressing his miseries in various aspects of this material life and the way he attained the realization that the Lord is the sole resort for him and has come to this hilly abode of Tirumala, and surrendered to the Lord and he pleads with Him to accept him as His servant.

SwAmi DeSikan has chosen this particular series of Prabandham of Tirumangai AzhvAr, as these follow the same pattern of the dvaya mantram, first surrendering at the feet of the Lord and secondly pleading for the ultimate goal of permanent service to Him. Now the second quote mentioned by SwAmi DeSikan, ‘Ezhai EtalEn’. It is opening words of the ten verses in the fifth pattu of Periya Tirumozhi sung by the same AzhvAr: ஏழையேதலன் கீழ்மகன் என்னாது இரங்கி மற்றவர்க்கு இன்னருள் சுரந்து மாழைமான்மட நோக்கி உன் தோழி
உம்பிஎம்பி என்றொழிந்திலை, உகந்து தோழன் நீயெனக்கிங்கொழி என்ற
சொற்கள் வந்தடியேன் மனத்திருந்திட ஆழிவண்ண நின் அடியிணை யடைந்தேன்,
அணிபொழில் திருவரங்கத்தம்மானே. EzhaiyEtalan kIzhmakan ennAtu irangi maRRavarkku innaruL surantu mAzhaimAn maDa nOkki un tOzhi umbi embi enRozhintilai, ukantu tOzhan nI enakkingkozhi enRa soRkaL vantaDiyEn manattiruntiDa AzhivaNNa! nin aDiyiNai aDaintEn aNipozhil tiruvarangattammAnE! (Periya Tirumozhi, 5-8-1)

Meaning:
Oh Lord of the hue of ocean! Lord of SrIrangam, the abode surrounded by beautiful gardens! You, as SrI rAma, befriended the hunter Guha, without any reservation though he was very much inferior to You in status. You also told him that Your consort, Sita with beautiful eyes was his friend too and that LakshmaNa, Your dear brother, was also his brother. You didn’t stop there but went ahead calling him as Your own brother and asked him to continue to rule his region. Ever since I learnt this trait of saulabhyam from elders, my heart has been filled with admiration for You and I surrender at Your feet. The reason why SwAmi DeSikan chose these two sets of verses appears to lie in their exposition of the dvaya mantram. It first highlights the ultimate bliss one gets as a result of adopting prapatti and thereafter, mentions the act of surrendering to the Lord. The highest purushArtham is joining the Lord and remaining in His close vicinity. In Ramayana, SrI Rama hugs only a few to express His affection, Guha being the first. SrI Rama’s royalty did not come in the way of His mingling with persons belonging to lower level. This quality is known as sausIlya. This attracts jIvas to fall at the Lord’s feet. Tirumangai AzhvAr first admires this quality that can be enjoyed by a mukta and later surrenders to the Lord. Because of the same quality of sausIlya, the Lord is present in the arcA form in all the Temples waiting for a sincere devotee to come to Him. SwAmi DeSikan next mentions ‘gadyam’, which is the SaraNAgati gadyam of SrIbhAshyakAra. It is in the form of actual act of surrender by the AcArya to the Lord at SrIrangam. First, he surrenders at the feet of SrI, the Consort of the Lord and takes Her consent before surrendering to the Lord, uttering the dvaya mantra. The AcArya records the words of the compassionate Lord accepting his SaraNAgati and also His instructions on how to spend the rest of his life in this world before attaining His abode, Paramapadam. Thus, SwAmi DeSikan directs us to the appropriate scriptures, AzhvAr’s verses

and the AcaryA’s writing so that one can learn the significant aspects of the dvaya mantram. SwAmi DeSikan continues his explanation of the two aspects of the dvaya mantram, namely, the words-order and the meaning-order. He gives two excerpts from tiruvAimozhi, which follow the same order of the two sentences of the mantram: ‘ திருநாரணன் தாள் காலம் பெறச் சிந்தித்துய்ம்மினோ ’ என்றும், ‘ முகில் வண்ண னடியை அடைந்தருள் சூடி உய்ந்தவன் ’ என்றும் இதில்
पदक्रम த்தில் अर्थ- अनुसन्धान ம்.
‘tirunAraNan tAL kAlam peRac cintittuymminO’ enRum, ‘mukil vaNNanaDiyai aDaintaruL cUDi uyntavan’ enRum itil pada-kramattil artha-anusandhAnam. A close examination of the two quotes would reveal how they reflect the dvaya mantram in the same order – the first part relates to upAyam and the second sentence to the upeyam - the goal of attainment.
The first quote is part of a verse of NammAzhvAr’s TiruvAimozhi, 4-1-1. It means: “Meditate on the feet of SrIman nArAyaNa and attain a new life”. Here, the words, ‘meditate on the feet of SrIman nArAyaNa’ express the message of the first part of the dvaya mantram; and the words, “attain a new life” indicate the meaning of the second part of the mantram. This quote gives the message in the same order as the dvaya mantram. Let us take up the second quote which is also a part of a verse from TiruvAimozhi, 7-2-11. It means: “He (refers to NammAzhvAr) sought the feet of the Lord, Who is of the colour of the rainy cloud and attained as a result a new life.” Here too the words follow the same order as the dvaya mantram, first, the upAyam, followed by the goal, the second part. If we go by the meaning of the dvaya mantram which consists of two sentences,

the second sentence which mentions the benefit, should have been kept first followed by the sentence which is dealing with the actual act SwAmi DeSikan clears this doubt next: இதில் अर्थ-क्रम த்திலே उत्तर-खण्ड-अनुसन्धान ம் முற்பட வேண்டினாலும்
உபாய फल ங்களினுடைய உத்பத்தி-க்ரமத்தை அநுஸரித்துக் கொண்டு अध्ययन- क्रम ம்
नियत மாகிறது.
itil artha-kramattilE uttara-khaNDa-anusandhAnam muRpaDa vENDinAlum upAya-phalangaLinuDaiya utpatti-kramattai anusarittuk koNDu adhyayana- kramam niyatamAkiRatu. Normally one gets convinced when one realizes the benefit that he will gain by doing a recommended act. Thus, the dvaya mantram too should have been in the reverse order, that is, the second sentence which pronounces the fruit should precede the first one. However, since the prapatti is to be performed first to get the fruit as the result, the dvaya mantram has been set in the same order. This is what SwAmi DeSikan seeks to convey by the above mentioned passage. \ THE SIGNIFICANCE OF THE FIRST PART OF DVAYAM SwAmi DeSikan now refers to a couple of passages that explain the significance of the first part of the dvaya mantram: ‘स भ्रातुश्चरणौ गाढं’ इत्यादि யாலும், ‘ அகலகில்லேன் ’
என்கிற பாட்டாலும் पूर्व-खण्ड ம்

व्याख्यात மாயிற்று. ‘sa bhrAtuScaraNau gADham’ ityAdiyAlum, ‘akalakillEn’ enkiRa pATTAlum pUrva -khaNDam vyAkhyAtamAyiRRu. The first quote is from SrI vAlmIkI rAmAyaNa:

caraNou SaraNam prapadye! NamperumAl in nAcciyAr tirukkOlam - SrIrangam स भ्रातुश्चरणौ गाढं निपीड्य रघुनन्दनः। सीतामुवाचातियशा राघवं च महाव्रतम्॥ sa bhrAtuScaraNau gADham nipIDya raghunandana: | sItAmuvAcAtiyaSA rAghavam ca mahAvratam || (rAmAyaNa, 2-31-2) Meaning:
He (LakshmaNa) fell at the feet of his brother and said in the presence of sItA.

This Slokam describes how LakshmaNa resorted to SaraNAagati at the feet of SrI rAma who was standing by the side of His Consort, sItA. According to SwAmi DeSikan, this Slokam is an exposition for the first part of the dvaya mantram, ‘SrIman nArAyaNa caraNau SaraNam prapadye’. While LakshmaNa represents the jIvAtmA seeking to perform prapatti, SrI rAma and sIta represent the Lord, nArAyaNa in the company of His Consort, SrI Lakshmi. By the expression, ‘इत्यादि யாலும் ’, ‘ityAdiyAlum’, SwAmi DeSikan suggests that there are more such passages demonstrating the significance of the first part of the mantram. Next, SwAmi refers to a Tamil pAsuram from NammAzvAr’s tiruvAimozhi, beginning with the words, “akalakillEn”. Let us see the verse in full: அகலகில்லேன் இறையுமென்று அலர்மேல் மங்கையுறை மார்பா நிகரில் புகழாய் உலகம் மூன்றுடையாய் என்னை ஆள்வானே நிகரில் அமரர்முனிக்கணங்கள் விரும்பும் திருவேங்கடத்தானே புகலொன்றில்லா அடியேன் உன்னடிக் கீழ் அமர்ந்து புகுந்தேனே. akalakillEn iRaiyumenRu alarmEl mangai uRaimArbA! nikaril pukazhAi! ulakam mUnRuDaiyAi! ennai ALvAnE! nikaril anarar-munikkaNangkaL virumbum tiruvEngaDattAnE! pukalonRillA aDiyEn unnaDikkIzh amarntu pukuntEnE. (tirvAimozhi, 6-10-10) Meaning:
O Lord, on Your chest resides SrI saying ‘I will not leave this seat of mine even for a moment! Your reputation is matchless! You are the Master of the three worlds! You are my Master! (aDiyEn is Your servant) DevAs, sages and nitya

sUris who have no equals, love You as the Lord of TiruvEnkaDam! aDiyEn who has no other resort surrendered at Your feet to remain under Your protection. We shall see how this pAsuram fits in with the first part of the dvaya mantram: Sriman – அகலகில்லேன் இறையுமென்று அலர்மேல் மங்கையுறை மார்பா,
akalakillEn iRaiyumenRu alarmEl mangai uRaimArbA nArAyaNa – நிகரில் புகழாய் உலகம் மூன்றுடையாய் என்னை ஆள்வானே நிகரில் அமரர்முனிக்கணங்கள் விரும்பும் திருவேங்கடத்தானே
nikaril pukazhAi! ulakam mUnRudaiyAi! ennai-yALvAnE! nikaril amarar-munikkaNangkaL virumbum tiruvEngkaDattAnE! caraNau ‐‐ உன்னடிக் கீழ்,
unnaDik kIzh – SaraNam prapadye ‐‐ புகலொன்றில்லா அடியேன் உன்னடிக் கீழ் அமர்ந்து புகுந்தேனே pukalonRillA aDiyEn unnaDikkIzh amarntu pukuntEnE– - Thus, SwAmi DeSikan provides us two significant passages which are a standing commentary on the first part of the dvaya mantram. THE SIX MEANINGS OF “SRI” SABDAM SwAmi DeSikan now takes up a detailed discussion on the dvaya mantram, word

by word.

SrIman nArAyaNan! - Kanchi mahA navami serti The first is ‘SrIman nArAyaNa’ which is a compound word denoting the Lord, nArAyaNa, the Consort of SrI. In this, the very first word is ‘SrI’, which as we all know, denotes Lakshmi. It is necessary that before we understand the substantive which has attributes, we must first know about its attributes. Here, the attribute we have to understand is ‘SrI’. The term as is well known denotes Goddess Lakshmi and is the most appropriate name of Lakshmi, as it reveals various aspects of the Goddess. These can be understood when we look into the etymological derivation of the word. SwAmi DeSikan explains the same thus: இதில் ‘श्री’ शब्द ம், itil ‘SrI’ Sabdam,

श्रृणाति निखिलान् दोषान् श्रीणाति च गुणैर्जगत्। श्रीयते चाखिलैर्नित्यं श्रयते च परं पदम्॥ SrNAti nikhilAn doshAn SrINAti ca guNairjagat | SrIyate cAkhilair-nityam Srayate ca param padam || –ahirbudhnya samhita, 51-61 श्रयन्तीं श्रीयमाणां च श्रृणन्तीं श्रृण्वतीमपि
SrayantIm SrIyamANAm ca SrNantIm SrNvatImapi
–ahirbudhnya samhita, 21-8 इत्यादि வசனங்களாலே பல व्युत्पत्ति களை உடைத்தாயிருக்கும்.
ityAdi vacanangaLAlE pala vyutpattikaLai uDaittAyirukkum. Meaning:
The word, ‘SrI’ has several derivative meanings as can be seen from such scriptural passages as the following: “Lakshmi drives out all the defects; enhances virtues; She is always resorted to by one and all; She Herself resorts to the Lord”. “Lakshmi resorts to the Lord; She is being resorted to by others; She removes vices; She listens to pathetic pleas of Her devotees”. Explanation:
The Bhagavat SAstrAs, like the pAncarAtra, give six interpretations to the term ‘SrI’ : SrNAti – removes;

SrINAti - makes to ripe; SrIyate – is resorted to; Srayate – resorts to; SruNoti – listens; and SrAvayati – makes one to listen. To elucidate:- Removes: Lakshmi uproots all the defects, like ignorance etc., of those who surrender to Her. Helps to ripen: She makes the devotees to mature by endowing them with good qualities like wisdom, to enable them to do service to the Lord. Is resorted to: She is resorted to by the people caught in the mire of samsAra for favours from Her and the Lord. Resorts to: In order to save those who have come to Her, She resorts to the Lord on their behalf. Listens: She listens to the pleas for help raised by the people suffering in this world. Makes listen: She makes the Lord to listen to the pleas of the suffering people. SwAmi DeSikan refers to Slokas of preceptors highlighting these aspects of ‘SrI’:- இவ் வ்யுத்பத்திகளெல்லாவற்றிலுமுள்ள वैभव த்தைக் கணிசித்து ‘श्रीरित्येव च नाम ते भगवति ब्रूमः कथं त्वां वयम्’ என்றும், ‘भगवतीं श्रियं’ என்றும், ‘श्रीरसि यतः’ என்றும்
அருளிச் செய்தார்கள்.

mahA lakshmi
SrI Perundevi tAyAr - Kanchi iv vyutpattikaL ellAvaRRilumuLLa vaibhavattaik kaNicittu, ‘SrIrityeva ca nAma te bhagavati brUma: katham tvAm vayam’ enRum, ‘bhagavatIm Sriyam’ enRum, ‘SrIrasi yata:’ enRum aruLic ceytArkaL. It will be clear from the following statements of our preceptors that they too have highlighted the significance of all the six etymological derivations of the term ‘SrI’: The first quote is from the catusslokI, an important stotram by SrI YaamunAcArya on MahA LakshmI. Let us consider the Slokam in full:

कान्तस्ते पुरुषोत्तमः फणिपतिः शय्याऽऽसनं वाहनं वेदात्मा विहगेश्ववरो यवनिका माया जगन्मोहिनी । ब्रह्मेशादिसुरव्रजः सदयितः त्वद्दास दासीगणः श्रीरित्येव च नाम ते भगवति ब्रूमः कथं त्वां वयम्॥
kAntaste purushotama: phaNipati: SayyAsanam vAhanam vedAtmA vihageSvaro yavanikA mAyA jaganmohinI | brahmeSAdisuravraja: sadayita: tvaddAsa dAsIgaNa: SrIrityeva ca nAma te bhagavati brUma: katham tvAm vayam || (catusslokI-1) Meaning:
Hey Bhagavati! Thy beloved spouse is BhagavAn who is called Purushottama! The chief of all snakes, ananta, is Thy seat and bedstead! The self of vedA, GaruDa, is Thy vehicle and conveyance as well! The fascinating prakrti is a screen making Thee invisible to the world! The flock of devAs including Brahma and Siva, along with their consorts, are Thy servants! Thy name too is SrI! When such is Thy greatness, how are we eligible to praise Thee? The essence of the line quoted by SwAmi DeSikan from this verse is that one, who is aware of these characteristics, will consider no other god as the Lord since he does not have SrI as his consort. Countless scriptures and traditional doctrines declare that SrI is capable of showering all benefits including moksham. The second quote is from the opening sentence of SaraNAgati gadyam of SrI BhAshyakAra: भगवन्नारायण अभिमत अनुरूपस्वरूपरूपगुणविभव ऐश्वर्य शीलादि अनवधिक अतिशय

असङ्ख्येय कल्याणगुणगणां पुद्मवनालयां भगवतीं श्रियं देवीं नित्यानपायिनीं निरवद्यां देवदेव दिव्यमहिषीं अखिलजगन्मातरं अस्मन्मातरं अशरण्यशरण्यां अनन्यशरणश्शरणमहं प्रपद्ये॥
bhagavan nArAyaNa abhimata anurUpa-svarUpa-rUpa-guNa vibhava aiSvarya SIlAdi anavadika adiSaya asankheya kalyANaguNagaNAm, padmavanAlayam, bhagavatIm, Sriyam, devIm, nitya-anapAyinIm niravadyAm, devadeva-divya- mahishIm, akhilajagan-mAtaram, asmat mAtaram aSaraNya-SaraNyAm ananya- SaraNa: SaraNamaham prapadye || Meaning:
She is the one possessing countless auspicious qualities like beauty, virtue, majesty, lordship and goodness, and with the essential nature (svarUpam) which is appropriate and pleasing to BhagavAn nArAyaNa. Goddess SrI, BhagavatI, the mother of the whole world, my mother, who is the sole refuge for the helpless, who is the worshipful supreme Consort of the God of gods, who is free from all trace of blemish, who is ever in union with BhagavAn and whose greatness has no bounds and whose residence is the bed of lotuses. Having no other resort, I surrender to Her as my resort. Here, SrI BhAshyakAra mentions all the attributes of highest nature that are similar to the Lord, and calls SrI as ‘bhagavatI’, which means possessing the six qualities: knowledge, ability, unwearied energy, splendour, strength and lordship.
SwAmi DeSikan’s intention for quoting these two words, “SrI” and “bhagavatIm” is to show that SrI BhAshyakAra held “SrI” as equal to the Lord, nArAyaNa, possessing all the auspicious qualities like Himself and also as His beloved Consort. Another important reason is that SrI BhAshyakAra surrenders first to “SrI” before surrendering to the Lord.
We shall now turn to the next quote, “SrIrasi yata:”, which is from the stotram on “SrI”, ‘SrIguNaratnakoSam’, composed by SrI ParASara BhaTTar.

तव स्पर्शादीशं स्पृशति कमले मङ्गळपदं
तवेदं नोपाधेरुपनिपतितं श्रीरसि यतः । प्रसूनं पुष्यन्तीमपि परिमळर्द्धिं जिगदिषुः
न चैवंत्वादेवं स्वदत इति कश्चित् कवयते॥
tava sparSAdISam spruSati kamale mangaLapadam tavedam nopAdherupanipatitam SrIrasi yata: | prasUnam pushyantImapi parimaLarddhim jigadishu:
na caivamtvAdevam svadata iti kaScit kavayate ||
– SrI guNaratnakoSam, Slokam 29 Meaning:
Kamale! The Lord is ever auspicious due to Thy association with Him. Thy auspiciousness is not due to any cause or condition. It exists of its own accord, for art Thou not SrI? Just as the flower is bewitching because of its fragrance; the flagrance is lovely on its own and not due to something else. BhaTTar uses the expression, “SrIrasi yata:” – ‘are thou not SrI?’ – speaks of the graciousness of LakshmI, whose association makes nArAyaNa, the ultimate resort for the needy to surrender. Meaning of ‘SrI’ (i)
SwAmi DeSikan then quotes from nammAzhvAr’s SrI sUktis in support of the different shades of meaning of SrI, he dealt with earlier – “श्रृणाति निखिलान् दोषान्” என்கிறது, ‘ வேரி மாறாத பூமேல் இருப்பாள்
வினை தீர்க்கும் ’ என்கிறபடியே அஜ்ஞாதிகளை எல்லாம் கழிக்கும் என்றபடி.

“SrNAti nikhilAn doshAn” enkiRatu, ‘vEri mARAta pUmEl iruppAL vinai tIrkkum’ enkiRapaDiyE aj~nAtikaLai eellAm kazhikkum enRapaDi.
The first meaning of SrI, that is, Lakshmi drives out all the defects or bad karmAs, is stressed by the above-mentioned quote from a pAsuram in TiruvAimozhi. Let us consider the verse in full: மாரி மாறாத தண்ணம்மலை வேங்கடத் தண்ணலை வாரி மாறாத பைம்பூம் பொழில்சூழ் குருகூர்நகர் காரி மாறன் சடகோபன் சொல்லாயிரத்திப்பத்தால் வேரி மாறாத பூமேல் இருப்பாள் வினைதீர்க்குமே. mAri mARAta taNNam-malai vEnkaDat taNNalai vAri mARAta paimpUm pozhil-cUzh kurukUrnakar kAri mARan saThakOpan sollAyirattippattAl vEri mARAta pUmEl iruppAL vinaitIrkkumE. (TiruvAimozhi, 4-5-11) Meaning:
This decad of the thousand verses composed by KurukUr SaThakopan, who is known as MaaRan, the son of Kaari, will please the Lord of TiruvEngaDam, the Hill surrounded by ever-fragrant groves; whosoever recites these verses will receive the grace of Lakshmi, seated on the ever-fragrant lotus, Who will remove the effects of bad karmAs. The point to be noted here is that the AzhvAr assures us of removal of our sins by Lakshmi, highlighting the significant meaning of Her name, SrI, that is, Remover of all bad effects on those who approach Her. Meaning of ‘SrI’ (ii)
SwAmi DeSikan next takes up the second derivative meaning of SrI quoting in

its support another verse from ThiruvAimozhi: “श्रीणाति च गुणैर्जगत्” என்றது, ‘ நின் திருவருளும் பங்கயத்தாள் திருவருளும் கொண்டு ’ इत्यादि களிற்படியே தன் குணங்களாலே कैंकर्य-पर्यन्त-झानादि-गुण- प्रदान த்தைப் பண்ணிக் கொண்டு जग த்தைப் परिपक्व மாக்கும் என்றபடி. “श्रीणाति पाके श्रीणीते” என்று நிகண்டு சொல்லிற்று.
“SrINAti ca guNairjagat” enRatu. ‘nin tiruvaruLum pangayattAL tiruvaruLum koNDu’ ityAdikaLiRpaDiyE tan guNangaLAlE kainkarya-paryanta j~nAnAdi guNa- pradAnattaip paNNik koNdu jagattaip paripakvamAkkum enRapaDi. “SrINAti pAke SrINIte” enRu nigaNDu colliRRu. The second meaning of SrI, that is, Lakshmi enhances virtues in those who approach Her, is highlighted in the quote from another verse composed by SrI NammAzhvAr in his tiruvAimozhi. Let us study the entire verse: பண்டை நாளாலே நின்திருவருளும்
பங்கயத்தாள் திருவருளும்
கொண்டு நின்கோயில் சீய்த்துப் பல்படிகால்
குடிகுடி வழிவந்தாட்செய்யும் தொண்டரோர்க்கருளிச் சோதிவாய் திறந்துன்
தாமரைக் கண்களால் நோக்காய் தெண் திரைப் பொருநல் தண்பணை சூழ்ந்த திருப்புளிங்குடிக் கிடந்தானே.
paNDai nALAlE nintiruvaruLum
pangayattAL tiruvaruLum koNDu ninkOyil sIyttup palpaDikAl

kuDi kuDi vazhivantu ATseyyum

toNDarOrkkaruLic cOtivAi tiRantu un tAmaraik kaNkaLaal nOkkAi teN tiraip porunal taNpaNai cUzhnta tirup-puLinkuDik kiDantAnE. (TiruvAimozhi, 9-2-1) Meaning:
Oh Lord, who is in a reclining pose at TiruppuLinkuDi, surrounded by the cool groves watered by the clear waters of tAmrabaraNi river! We, Thy servants are doing the service in this temple, generation after generation, from time immemorial, due to Thy grace and the grace of the lotus-born Consort of Thine; Oh Lord, please open Thy splendid lips and utter a word to us; or, at least grace us with a glance of Thy lotus-like eyes!
Here, the AzhvAr speaks about the enjoyable service being rendered by the devotees for a long time for several generations due to the grace of the Lord prompted by His Consort, Lakshmi. This is in accordance with the derivative meaning of Her name, “SrI”, “SrINAti ca guNairjagat”. She enhances a host of good qualities in those who surrender to Her. The mention of grace continuing to be conferred for generations generation conveys an important message, that is, Lakshmi’s grace is not confined to just the person who surrenders to Her, but flows to his kith and kin and their descendents. Not only does She shower Her grace but makes the Lord also do so.
A question may arise in this context: If She showers Her grace first and follows it up by making the Lord also to do so, then why should the AzhvAr mention the Lord’s grace first and Her’s later? According to our preceptors, there is nothing wrong in this, as it is an accepted practice to give priority to the effect over the cause of that effect. The subtle message is that the Lord showers His grace under the influence of His Consort, “SrI” who is with Him

ever without separation even for a moment.

SrI makes HER devotees perfect by HER grace! SrI ranganAcciyAr - SrIrangam Then, another question may arise: If “SrI” enhances good qualities and benefits, what is the best benefit the devotee is said to receive from Her? The answer is: The divine service! This service one gets after he attains moksham, that is, divine service in SrIvaikuNTham. But, according to the AzhvAr, that ultimate benefit starts flowing here itself, in the form of service in the temples of the divya dampati, Lakshmi and nArAyaNa. Is it not the highest

service in this mundane world?
This is conveyed by SwAmi DeSikan in these words: “ தன் குணங்களாலே कैंकर्य-पर्यन्त-झानादि-गुण-प्रदान த்தைப் பண்ணிக் கொண்டு जग த்தைப் परिपक्व மாக்கும் என்றபடி ”,

“tan guNangaLAlE kainkarya-paryanta j~nAnAdi guNa-pradAnattaip paNNik koNdu jagattaip paripakvamAkkum enRapaDi. Lakshmi, Who is SrI, makes the world of Her devotees perfect by Her grace by enhancing the host of qualities beginning from self-knowledge extending to the highest goal of serving Her and the Lord for ever. She does so because such is Her nature. SwAmi DeSikan gives further proof in support of the etymological meaning of SrI, particularly to show that Lakshmi is capable of taking the virtues and qualities of Her devotees to a degree of perfection:- ‘श्रीणाति पाके श्रीणीते’
என்று நிகண்டு சொல்லிற்று. ‘SrINAti pAke SrINIte’ enRu nigaNDu solliRRu. nigaNDu is a dictionary of synonyms, like Thesaurus, which is considered an authoritative source for knowing the correct meaning of words. In one such source, it is stated that ‘SrINAti means to ripen or mature’.
Accordingly, SwAmi DeSikan asks us to recall what AcArya SrI RaamAnuja states in his SaraNAgati gadyam: ‘अस्तु ते’ இத்யாதிகளை இங்கே அநுஸந்திப்பது. ‘astu te’ ityAdikaLai ingE anusantippatu. This quote means: “Let it be so for you”. This is the reply of ‘SrI’ to SrI

RaamAnuja’s prayer to Her. Unless we know the prayer of the AcArya, Lakshmi’s reply can not be clearly understood by us. So, here is the passage that precedes SrI’s reply: पारमार्थिक भगवच्चरणारविन्दयुगळ ऐकान्तिक आत्यन्तिक परभख्नि परझान परमभख्निकृत
परिपूर्णानवरत नित्यविशदतम अनन्यप्रयोजन अनवधिक अतिशयप्रिय भगवदनुभवजनित अनवधिक अतिशय प्रीतिकारित अशेषावस्थोचित अशेषशेषतैकः अतिरूप नित्यकैङ्कर्यप्राप्त्यपेक्षया पारमार्थिकी भगवच्चरणारविन्द शरणागतिः यथावस्थिता अविरताऽस्तु मे। pAramArthika bhagavat SaraNAravindayugaLa aikAntika Atyantika parabhakti parajnAna paramabhakti krta paripUrNa anavarata nitya viSadatama ananyaprayojana anavadhika atiSayapriya bhagavadanubhava janita anavadhika atiSaya prItikArita aSesha avasthocita aSeshaSeshataika: atirUpa nitya kainkarya prApti apekshayA pAramArthikI bhagavat SaraNAravinda SaraNAgati: yathAvasthitA aviratA astu me | Meaning: May my sincere and faithful SaraNAgati at the two lotus-like feet of BhagavAn be continuous and unending; the SaraNAgati is performed with a longing to obtain the privilege of doing eternal service to Him; this service should be continuous without any break, ever-lasting, extremely pure and delightful and appropriate to all states and situations; it should be stimulated by unlimited and unsurpassed love; which seeks no other gain except BhagavAn’s own satisfaction; the service should be the result of para-bhakti, para jnAna and parama bhakti for the two lotus-like feet which are the supreme goal desired. To this plea of SrI RaamAnuja, SrI replies: अस्तु ते। तयैव सर्वं संपत्स्यते।
astu te | tayaiva sarvam sampatsyate |

MahA lakshmi grants paraj~nAnam and parama bhakti SrI Sugandavana nAyaki - tiruIndaLUr “Let it be so for you. Everything will be fulfilled by it alone” This quote from SrI SaraNAgati gadyam is taken by SwAmi DeSikan with the intention of pinpointing the subtle message of the derivative meaning of SrI, “Lakshmi helps Her devotees to attain maturity in respect of their thoughts, desires and goal. Here, by bestowing Her grace on SrI RaamAnuja, saying “Let it be so for you”, she has approved the desire of the AcArya who first surrendered at Her feet to get his desire fulfilled to attain the highest bhakti (parama bhakti) towards the Lord in the form of devoted service to Him.

Before that, he also mentions his desire to attain para bhakti and para jnAna. Mere bhakti is devotion to the Lord that is not intense. As soon as the purpose is served by worshipping Him, the devotee leaves the Lord to enjoy the benefit blessed by Him. Para-bhakti is intense devotion which makes the devotee to long for Him – to have a vision of the Lord, para jnAna. Once he gets the vision, he enjoys Him in a great measure. Here, the purpose is served by the enjoyment he gets out of the divine vision. But, the AcArya’s intention does not stop there. He desires that the vision of the Lord should continue for ever. If the Lord’s vision disappears, he suffers pangs of separation. He wants the bliss of the divine vision should remain permanently. There should not be a break even for a second. In such situations, the bhakti gets so intensive that the bhaktA feels as though he can not survive the separation from the Lord even for a moment. That is, the bhaktA reaches a state similar to the devotion of the AzhvArs. The next higher level is the most important one, that is, the devotee wants to serve the Lord at all states and situations and in all forms. Here, we recall the AzhvAr’s cry that he is prepared to be even in the hell, if it is going to please Him. In that level, the devotee does not consider his enjoyment at all. All his desire is that the Lord should remain pleased. The Lord’s own bliss is the sole aim. This is the most mature state of one’s devotion. This kind of high maturity is granted by Lakshmi, the Consort of the Lord. That is what She grants by saying, “Let it be so for you”. As this is a fitting instance for conveying the sense of the derivative meaning of SrI, ‘accords maturity’, SwAmi DeSikan rightly quotes these words of PirATTi addressed to AcArya SrI RaamAnuja when he makes the plea after surrendering to Her as mentioned in his SrI SaraNAgati gadyam. Out of six etymological interpretations of ‘SrI’, SwAmi DeSikan has dealt with two meanings so far, that is, ‘SrNAti’ (removes the effects of bad karmAs) and ‘SrINAti’ (helps virtues to mature). He then proceeds to explain the remaining four:

‘श्रीयते’, ‘श्रयते’, ‘श्रृणोति’, ‘श्रावयति’ என்கிற வ்யுத்பத்திகளிலும்
अपेक्षित-पदार्थ ங்கள்
निरुख्नवचन ங்களாலும்
औचित्य த்தாலும் விஶேஷித்து அறிய வேண்டும். ‘SrIyate’, ‘Srayate’, ‘SrNoti’, ‘SrAvayati’ enkiRa vyutpattikaLilum apekshita- padArthangaL niruktavacanangaLAlum aucityattAlum viSeshittu aRiya vENDum. With regard to the other etymological interpretations of ‘SrI’, such as ‘SrIyate’, ‘Srayate’, ‘SrNoti’ and ‘SrAvayati’, we must understand their special significance from the nigaNDus and pramANams consisting of scriptural statements using these terms in accordance with the appropriate context of the usage. As we have seen earlier, ‘SrIyate’ means Lakshmi is being resorted to; ‘Srayate’ indicates that Lakshmi resorts to the Lord; ‘SrNoti’ means that She listens to others; and ‘SrAvayati’ signifies Her ability to make the Lord to listen (to the pleas of jIva-s). SwAmi DeSikan himself provides the guidance in the following sentence: Meaning of ‘SrI’ (iii)
எங்ஙனே யென்னில் – सापराध ர்களான ஸம்ஸாரிகள் திறத்தில் दण्डधर னான ஈஶ்வரனுடைய ஸஹஜகாருண்யமும் ஒழிக்கவொழியாத உறவும் உஜ்ஜீவகமாம்படி, அவனுடைய சீற்றத்தை ஆற்றுகைக்காக அத்தலையில் महिषीत्व-प्रयुख्न-वाल्लभ्य- अतिशय த்தாலும், இத்தலையில்
मातृत्व-प्रयुख्न-वात्सल्य-अतिशय த்தாலும் மறுக்கவொண்ணாத புருஷகாரமாய் ஶரண்ய-விஶேஷணமுமாய் நின்று ஸர்வராலும் ஸ்வோஜ்ஜீவநத்துக்காக ஆஶ்ரயிக்கப்படும்.
engnganE ennil –
sAparAdharkaLAna samsArikaL tiRattil, daNDadharanAna ISvaranuDaiya sahajakAruNyamum, ozhikka-vozhiyAta uRavum ujjIvakamAmpaDi, avanuDaiya cIRRattai ARRukaikkAka, attalaiyil mahishI-prayukta-vAllabhya-atiSayattAlum,

ittalaiyil mAtrtva-prayukta-vAtsalya-atiSayattAlum, maRukka-voNNAta purushakAramAi SaraNya-viSeEshaNamumAi ninRu, sarvarAlum sva- ujjIvanattukkAka ASrayikkappaDum. If it is asked how these interpretations apply to Lakshmi, SwAmi DeSikan explains the strategy to be adopted by the jIva-s who have committed sins in their lives and also the strategy resorted to by Lakshmi to save them from the wrath of the Lord towards them. Even though He is displeased with the sinful jIva-s and ready to punish them for their sinful acts, He has the natural quality of compassion and also there exists a close inseparable relationship between Him and the jIva-s which is almost impossible to cut off. His beloved Consort, Lakshmi, who is well aware of this, is willing to recommend their cases appropriately to Him in order to save them. She has to step in as Her relationship with regard to the Lord, is one of His Consort and to the jIva-s She is the mother. With the Lord, She has certain special privileges with Him being His beloved Consort. And in the case of the jIva-s, She has a deep compassion, known as vAtsalyam, that is the quality of over-looking their bad acts. Because of Her closeness to the Lord, He can not reject Her recommendation in favour of the jIva-s. She is also easily approachable by the jIva-s, they can surrender unto Her for their own survival. Meaning of ‘SrI’ (iv, v and vi)
Swami DeSikan further describes the actions of Lakshmi: இவர்களை உஜ்ஜீவிப்பிக்கைக்காக, ஈச்வரனை ஆச்ரயித்திருக்கும். आश्रयण-उन्मुख ருடைய आर्त-नाद த்தைக் கேட்டு ஸர்வேஶ்வரனைக் கேட்பித்து அவர்களுடைய ஆர்த்தியைச் சமிப்பிக்கும். ivarkaLai ujjIvippikkaikkAka, ISvaranai ASrayttirukkum.
ASrayaNa-unmukharuDaiya Arta-nAdattaik kETTu sarveSvaranaik kETpittu avarkaLuDaiya Arttiyaic camippikkum.

In order to save them, Lakshmi resorts to the Lord. She listens to the pathetic cries of the jIvAs who have approached Her and makes the Lord to listen to them and thus removes their miseries. Here, we must not miss an important point. SrI on Her own is capable of driving away the miseries of those who surrendered to Her. But, She does not do so being the dharma-patni of the Lord. She listens to their pitiable pleas attentively which itself gives a soothing effect to them. She goes a step further and at an appropriate time, She approaches the Lord and tactfully makes Him to listen directly to their pleas for saving them from their miseries. The Lord, left to Himself, may not have done so, as He is displeased with the serious offences committed by them. He would rather prefer to reform them like a father through punishment. But, due to Her quality of vAtsalyam, motherly compassion, She steps in between them and plays Her role as a mediator. A question may arise. The Lord, omniscient as He is, knows what is going to ultimately happen, why should not He do this straight away? To this, SwAmi DeSikan gives the answer: இக் க்ரமத்திலே ரக்ஷிக்கையும்
स्वतन्त्र-व्यवस्था-सिद्ध ம்.
ik kramattilE rakshikkaiyum svatantra-vyavasthA-siddham.
The Lord is totally independent. He does not have any restrictions. He can act as per His desire. Even then, He has drawn a routine which He follows in such matters concerning the jIva-s. This routine is that they should first approach His Consort and if She recommends any action He does so accordingly. This He adopts in the matter of protecting the jIvAs too. It is natural for the children to benefit from the reasonable wrath of their father and also from the compassion of their mother! SwAmi DeSikan says, the same applies to other situations also:

மற்றும் ஸேவ்யத்வாதிகளிலே வரும் उचित-अर्थ ம் கண்டுகொள்வது. இப்படி
கண்டவன் திருவில்லாத் தேவரைத் தேறான். maRRum sEvyatvAdikaLilE varum ucita-artham kaNdu-koLvathu. ippaDi kaNDavan tiruvillAt tEvarait tEvarait tERAn. Swami DeSikan asks us to find a suitable answer in similar contexts. As Lakshmi plays the role of a mediator between the Lord ad the jIva-s, it is only proper to understand it in this way in all such contexts. Once this fact is realized, no one will approach others who do not have SrI as their consort, says SwAmi DeSikan. After explaining the four meanings derived etymologically out of ‘SrI’, the opening word of the dvaya mantram, SwAmi DeSikan urges us to get these confirmed by studying the statements of authorities, himself mentioning some of them: ‘वाचः परं’, ‘यामालम्ब्य’, ‘सर्वकामप्रदां’, ‘लक्ष्म्या सह’, ‘ईषत् त्वत्’, ‘स्वस्ति श्रीः दिशतात्’, ‘पितेव त्वत्प्रेयान्’, ‘ऐश्वर्यमक्षरगतिं’ इत्यादि-प्रमाण-संप्रदाय-ग्रन्थ ங்களை இங்கே परामर्शि ப்பது. ‘vAca: param’, yAmAlambya’, sarvakAma pradAm’, lakshmyA saha’, Ishat tvat’,
‘svasti SrI diSatAt’, piteva tvatpreyAn’, ‘aiSvaryam aksharagatim’ ityAdi- pramANa-sampradAya-granthankaLai inge parAmarSippatu.
We shall now study these eight quotes, one by one. The first quote is supposed to be from Saunaka samhita: वाचः परं प्रार्थयिता प्रपद्येन्नियतः श्रियम्।
vAca: param prArthayitA prapadyenniyata: Sriyam | Meaning:
One who wants to attain the Lord, Who is the purport of words, should perform prapatti to Lakshmi first.

This is a hymn from the Rg veda samhita attributed to SrI BhagavAn Saunaka, a renowned AcArya. He belonged to the family of descendents of Sage Bhrgu. Thus by giving this authoritative statement, SwAmi DeSikan has well established the importance of Lakshmi, the Consort of the Lord.

SrI MahAlakshmi helps the erring jeevan-s to attain moksham SrI ranganAcciyAr - SrIrangam Now, the second quote: यामालम्ब्य सुखेनेमं दुस्तरं हि गुणोदधिम्। निरस्तरन्त्यचिरेणैव व्यख्नध्यानपरायणाः॥

yAmAlambya sukhenemam dustaram hi guNodadhim | nirastarantyacireNaiva vyaktadhyAnaparAyaNA: || (sAttvata samhita, 12-84) Meaning:
Those, who meditate on Me, seek the help of Lakshmi and then easily cross the sea of samsAra which is constituted of three qualities (sattva, rajas and tama guNams).
This above statement is a proclamation of the Lord Himself. This is another irrefutable authority quoted by SwAmi DeSikan. We shall see the next quote: सर्वकामप्रदां रम्यां संसारार्णवतारिणीम्। क्षिप्रप्रसादिनीं लक्ष्मीं शरण्यामनुचिन्तयेत्॥ sarvakAma pradAm ramyAm samsArArNavatAriNIm | kshipra-prasAdinIm lakshmIm SaraNyAmanucintayet || (Unknown source) Meaning:
You should consider surrendering to Lakshmi, who is compassionate and grants all your desires in order to quickly cross the ocean of samsAra. Now the fourth quote: लक्ष्म्या सह हृषीकेशो देव्या कारुण्यरूपया। रक्षकः सर्वसिद्धान्ते वेदान्तेऽपि च गीयते॥ lakshmyA saha hrshIkeSo devyA kAruNya-rUpayA | rakshaka: sarvasiddhAnte vedAnte api ca gIyate || (LakshmI tantram, 28-14)

Meaning:
It is said in all religious systems and in the VedAnta that Lord HrshIkeSa acts as the saviour only in the company of Lakshmi, Who is the very embodiment of compassion. SwAmi DeSikan has highlighted this quote to make clear the fact that without Lakshmi, it is very difficult to convince the Lord to turn towards the jIva. Only with the help of the most compassionate Lakshmi, one can receive benefits from the Lord.
The fifth quote is taken up now: ईषत् त्वत्करुणानिरीक्षणसुधासंधुक्षणाद्रक्ष्यते
नष्टं प्राक् तदलाभतस्त्रिभुवनं संप्रत्यनन्तोदयम्। श्रेयो न ह्यरविन्दलोचनमनः कान्ताप्रसादादृते संसृत्यक्षरवैष्णवाध्वसु नृणां संभाव्यते कर्हिचित्॥

Ishat tvatkaruNAnirIkshaNa-sudhAsamdhukshaNAdrakshyate nashTam prAk tadalAbhatastribhuvanam sampratyanantodayam | Sreyo na hi aravindalocanamana: kAntAprasAdAdrte
samsrtyakshara-vaishNavAdhvasu nrNAm sambhAvyate karhicit || - - (catussloki-3) Meaning:
Mother! Thou shower Thy graceful look upon us. Even a speck of that nectar- like look is enough to enliven this whole world which has been hit by miseries.

Without the grace of Thine, the lovely Consort of the lotus-eyed Lord, the world can not even think of either the material pleasure, the bliss of own Atma or the moksham. In this Slokam, SrI YaamunAcArya has indicated through the first half that like the Lord, Lakshmi too is a cause of this world. By the later half, it is shown Her grace is essential for not only the worldly pleasure, but kaivalyam – enjoying one’s own self and the ultimate SrIvaikuNTham too. According to pUrvAcAryAs, this stanza seeks to establish the fact that Lakshmi also has a role in the creation and granting of liberation. The sixth quote is taken from the verse composed by SrI KUrattAzhvAn: स्वस्ति श्रीर्दिशतादशेषजगतां सर्गोपसर्गस्थितीः स्वर्गं दुर्गतिमापवर्गिकपदं सर्वं च कुर्वन् हरिः। यस्या वीक्ष्य मुखं तदिङ्गितपराधीनो विधत्तेऽखिलम् क्रीडेयं खलु नान्यथाऽस्य रसदा स्यादैकरस्यात् तया॥

svasti SrIr-diSatAdaSesha-jagatAm sargopa-sargasthtI: svargam durgatim apavargika padam sarvam ca kurvan hari: | yasyA vIkshya mukham tadingita-parAdhIno vidhatte akhilam krIDeyam khalu nAnyathA asya rasadA syAdaikarasyAt tayA || - (SrIstavam – 1) Meaning:
The Lord performs all the tasks like creation, annihilation, protection, granting

of rewards to the souls like heaven, hell and moksham, in accordance with the indications given out by His Consort, Lakshmi. He does so to be in consonance with Lakshmi. If He does not do all these activities in accordance with Her wishes, these activities will not be enjoyable for Him. Let that Lakshmi bestow all auspices on us!
SwAmi DeSikan has chosen this quote to impress upon us that not a small stone will move without the consent of Lakshmi. SrI KUreSa, the foremost disciple of SrI BhAshyakAra, is the right person to make clear the significance of SrI, the Consort of nArAyaNa in the matter of not only creation of worlds etc., but also in regard to granting moksha to prapannas. Her consent is very essential before seeking benefits from the Lord, especially for begetting ultimate bliss. Let us a look at the seventh quote. पितेव त्वत्प्रेयान् जननि परिपूर्णागसि जने हितस्त्रोतोवृत्या भवति च कदाचित् कलुषधीः। किमेतन्निर्दोषः क इह जगतीति त्वमुचितैः उपायैर्विस्मार्य स्वजनयसि माता तदसि नः॥ piteva tvatpreyAn janani paripUrNAgasi jane
hitastrotovrtyA bhavati ca kadAcit kalushadhI: | kim etat nirdosha: ka iha jagati iti tvam ucitai: upAyairvismArya svajanayasi mAtA tadasi na: || (SrIguNaratnakoSam – 52) Meaning:
Oh Mother! When Thy beloved Lord, displeased with a man who has committed serious offences, is about to punish him in order to reform him like a father, Thou tell Him, “What is this? Is there any man in the world who has no faults?”

Thou persuade Him by through gestures and devices to accept the offender by making Him ignore his offences. Therefore Thou art our Mother.
SwAmi DeSikan has chosen this beautiful verse to show how compassionate Lakshmi is. She intercedes like a mother on behalf of the jIva and brings about a compromise. She helps to remove the anger of the Lord Who wants to punish the offender. This, She does for the welfare of the offender-jIva. Thus Lakshmi changes the mood of the Lord from anger to His natural compassion.
Let us now take up the last and eighth quote which is also from SrIguNaratnakoSam of SrI ParaSara BhaTTar: ऐश्श्वयमक्षरगतिं परमं पदं वा
कस्मै चिदञ्जलिभरं वहते वितीर्य। अस्मै न किञ्चिदुचितं कृतमित्यथाम्ब
त्वं लज्जसे कथय कोऽयमुदारभावः॥ aiSvaryam aksharagatim paramam padam vA kasmai cidanjalibharam vahate vitIrya | asmai na kinciducitam krutamityatha amba tvam lajjase kathaya ko ayam udArabhAva: || –SrIguNaratnakoSam-58 Meaning:
How generous You are, Mother! To the man who just raises his hands folded in worship before You, You grant great wealth, the enjoyment of his soul (kaivalyam) and even the paramapadam! Yet, You feel ashamed that You have not done anything more for him.
SwAmi DeSikan quotes this in order to show how generous Lakshmi is. She does

not remain satisfied even after getting Her devotee the maximum benefit just because he folded his hands towards Her. There is no limit to Her compassion!

Oh, Most compassionate Mother!
SrI MahAlakshmi tAyAr- SrI MaTham Chembur (Thanks: SrI V Ramaswamy)

After giving so many authoritative statements (pramANams), SwAmi DeSikan ends this sentence with the following: ‘इत्यादि-प्रमाण-संप्रदाय-ग्रन्थ ங்களை இங்கே परामर्शि ப்பது. ’ ‘ityAdi-pramANa-sampradAya-granthangaLai ingE parAmarSippatu.’ Meaning:
Such authoritative and traditional statements as these can be examined here. SwAmi DeSikan indicates that if the reader is not convinced of the significance of SrI by these above statements, he is free to search more for further confirmation. THE MEANING OF THE SUFFIX “MATUP” (IN “SRIMAN”) After a detailed discussion on the first word, SrI, SwAmi DeSikan now takes up the suffix, ‘matup’ in the term ‘SrIman’ for explanation: ‘तुल्यशीलवयोवृत्तां’ इत्यादि களிற்படியே सर्व-प्रकार த்தாலும் தனக்கேற்கும் கோலமலர்ப்பாவையோடு उपाय-दशै யிலும் उपेय-दशै யிலும் நாராயணன் பிரிவற்றபடியை पूर्व-उत्तर-खण्ड ங்களில் मतुप् காட்டுகிறது.
‘tulyaSIlavayovruttAm’ ityAdikaLiRpaDiyE, sarva-prakArattAlum tanakkERkum kOlamalarppAvaiyODu upAya-daSaiyilum upeya-daSaiyilum nArAyaNan pirivaRRapaDiyai pUrva-uttara-khaNDangaLil ‘matup’ kaaTTukiRatu. This suffix to ‘SrI’ is present in both the sentences of the dvaya mantram. It indicates eternal connection without separation even for a split second. Lord nArAyaNa remains inseparably with Lakshmi Who is seated on the beautiful lotus and Who matches Him in all respects. They are together during both the states, namely, the upAya-dasa as the means as well in the state of upeya, when

they are the ultimate goal to be attained. This is highlighted in statements like the one in ValmIki rAmAyaNa: तुल्यशीलवयोवृत्तां तुल्याभिजनभूषणाम्।
राघवोऽर्हति वैदेहीं तं चेयमसितेक्षणा॥ tulya-SIlavayovruttAm tulyAbhijanabhUshaNAm | rAghavo arhati vaidehIm tam ceyamasitekshaNA || (rAmAyaNa, 6-16-5) Meaning:
SrI Raama is worthy of Sita, whose character, age and conduct are well- matched with his and this dark-eyed lady too is worthy of Him. This is what HanumAn thinks when he finds Sita in aSoka grove in Lanka. Explanation:
The term ‘SrImat’ is there in the dvaya mantram in both the parts. ‘mat’ is the suffix to ‘SrI’. It has several meanings such as excess, censure, praise, eternal connection, superiority, association and mere existence. In the present context, ‘eternally connected’ is the most fitting. We shall see how. Lakshmi being eternally with the Lord is very helpful to the people who are caught in the samsAra due to their misdeeds and wish to surrender at the feet of Lord without any fear. Hence, in the first part of the dvaya mantra, which deals with the upAya (means), the term ‘SrImat’ indicates that She remains with the Lord to play the role of the means. Similarly, this close connection continues in the upeya stage too. Once the jIva who performs prapatti, attains the paramapadam where he renders service to the Divine Couple, since Lakshmi remains with the Lord there too. This is indicated in the second part of the dvayam. The Lord and Lakshmi are thus made for each other in all respects, as remarked by HanumAn in the verse quote above. SwAmi DeSikan further adds:

இது अनेकार्थ மேயாகிலும் ஸம்ஸாரிகளுக்கு நினைத்தபோதே निःशङ्क மாக

श्रियःपति யினுடைய திருவடிகளைப் பற்றலாம்படியான उपयोग- अतिशय த்தாலே இங்கே नित्य-योग த்தைச் சொல்லுகிறது. itu anekArthamEyAkilum samsArikaLukku ninaitta-pOtE nihSangkamAka Sriyah- patiyinuDaiya tiruvaDikaLaip paRRalAm-paDiyAna upayoga-atiSayattAlE ingE nitya-yogattaic collukiRatu.
Meaning:
Such a divine combination may have several purposes to serve. Here, it is very helpful to the bonded jIva-s for they can surrender at the feet of the Lord, the Consort of Lakshmi the moment they wish. The eternal combination has this special purpose of making them both ever ready to accept the surrendered jIva, a contingency that may arise at any time. SwAmi DeSikan intends to convey a very important message in this passage. No one can be sure when such a wish would arise in the mind of a jIva though he is deeply stuck in this material world. When a jIva turns towards the path of moksham from this samsAra, Lakshmi waits in anticipation out of Her immense compassion. Because of Her, the Lord also remains waiting for the signs from His beloved Consort. This may also be the reason for the Divine Couple eternally remaining inseparable. SwAmi DeSikan now gives pramANams to establish the eternal and inseparable relationship of Lakshmi with the Lord nArAyaNa: ‘श्रीवत्सवक्षा नित्यश्रीः’, ‘विष्णोः श्रीरनपायिनी’, ‘नित्यानपायिनीं निरवद्यां’, ‘आकारिणस्तु विझानं’
इत्यादि களை இங்கே அனுஸந்திப்பது,
‘SrIvatsavakshA nityaSrI:’, ‘vishNo: SrIranapAyinI’, ‘nityAnapAyinIm niravadyAm’, ‘AkAriNastu vij~nAnam’ ityAdikaLai ingE anusantippatu.

The first quote is from VaalmIki rAmAyaNa: तमसः परमो धाता शङ्खचक्रगदाधरः। श्रीवत्सवक्षा नित्यश्रीः अजय्यः शाश्वतो ध्रुवः॥ tamasa: paramo dhAtA SankhacakragadAdhara: | SrIvatsavakshA nityaSrI: ajayya: SASvato dhruva: || (rAmAyaNa, 6-114-15) Meaning:
Standing beyond the worlds, carrying a conch, a discus and a mace in His hands, with the mark of SrIvatsa on His chest, He is ever endowed with SrI, is invisible, everlasting and perpetual.
SwAmi DeSikan has chosen this quote which is part of a verse spoken by MaNDodari, the wife of RaavaNa, after seeing SrI Raama at the war-field when she was lamenting the death of her husband. Even she could witness Lakshmi inseparably and eternally present seated on the chest of the Lord.
नित्यैवैषा जगन्माता विष्णोः श्रीरनपायिनी। यथा सर्वगतो विष्णुः तथैवेयं द्विजोत्तम॥ nityaivaishA jaganmAtA vishno: SrIranapAyinI | yathA sarvagato vishNu: tathaiveyam dvijottama || (VishNupurANam, 1-8-17) Meaning:
Lakshmi is the Mother of the world; ever remains inseparably with the Lord; She is present in all things just as the Lord is.
SwAmi DeSikan mentions this quote as it is stated by ParaSara, the foremost sage and the father of Veda VyAsa. The verse occurring in the VishNu

PurANam, endorses the fact that ‘SrI’ never remains away from Her Consort, nArAyaNa.

The Mother of the world with HER Lord! SrI Oppiliappan and SrI BhUmidevi tAyAr - tiruviNNagaram The next quote too states the same fact. It is from SrI BhAshyakAra’s SaraNAgati gadyam. This we have already studied earlier: ……नित्यानपायिनीं निरवद्याुं… …..nityAnapAyinIm niravadyAm….. —SaraNAgati gadyam-1 Meaning:
SrI is ever in union with the Lord; and is free from any trace of blemish….

SwAmi DeSikan next refers to a statement made by SrI aruLaaLaperumAL emperumAnAr, one of the direct disciples of SrI RaamAnuja: आकारिणस्तु विझानमाकारझानपूर्वकम्। तेनाकारं श्रियं झात्वा झातव्यो भगवान् हरिः॥ AkAriNastu vij~~nAnamAkAraj~~nAnapUrvakam | tenAkAram Sriyam j~~nAtvA j~~nAtavyo bhagavAn hari: || –aruLaaLapperumAL emperumAnAr Meaning:
Before understanding the substantive which has attributes, the attributes have to be understood. Hence, to understand BhagavAn Hari who has Lakshmi as His attribute, the attribute, Lakshmi has first to be understood.
After giving a few sample quotes, SwAmi DeSikan says one may study similar statements to understand the significance of the suffix, ‘matup’: इत्यादि களை இங்கே அனுஸந்திப்பது,
ityAdikaLai ingE anusantippatu. Having shown the eternal nature of the connection between Lakshmi and the Lord, as indicated by the suffix, ‘matup’, added to the term ‘SrI’, SwAmi DeSikan now turns towards other views which are contrary to this: पति யினுடைய पत्नी-विशिष्टत्व மும் ஸர்வஸ்வாமிநியினுடைய पति-पारार्थ्य மும் நித்யமாய் நிற்கையாலே இங்கு परमत ங்களுக்கு அவகாஸமில்லை.
patiyinuDaiya patnI-viSishTatvamum sarvasvAminiyinuDaiya pati-pArArthyamum nityamAi niRkaiyAlE ingu paramatankaLukku avakAsamillai.

The Lord remains ever with His Consort, Lakshmi (SrI) and the Goddess of all remains subordinate to Her husband. Since this is an eternal truth, there is no room for different theories.
Here a question may arise: Some pramANams speak of Lakshmi as being subordinate to and therefore She is inseparably united with the BhagavAn. So, it is established that both are one only. At the same time, there are pramANams that speak of both as independent of each other. Hence, it is not possible to establish either both are inseparably one or two independent entities. In order to clear this doubt, SwAmi DeSikan comments as below: இவளுக்குப் पति பக்கல் अन्तर्भाव ம் சொல்லுமிடம், विशिष्ट-अन्तर्भाव த்தையும்
बहिर्भाव ம் சொல்லுமிடம் स्वरूप-भेद த்தையும் விவக்ஷிக்கிறது. அல்லது, स्वरूप- ऐक्य மான अन्तर्भाव மும் ஸ்வரூபத்தை விட்டு நிற்கும் बहिर्भाव மும் प्रमाण-संमत
மன்று.
ivaLukkup pati pakkal antarbhAvam sollumiDam, viSishTa-antarbhAvattaiyum bahir-bhAvam sollumiDam svarUpa-bhedattaiyum vivakshikkiRatu. allatu, svarUpa-aikyamAna antarbhAvamum svarUpattai viTTu niRkum bahir-bhAvamun pramANa-sammatamanRu. When it is said Lakshmi is subordinate to nArAyaNa, it does not mean both are one. It really means that as nArAyaNa along with Lakshmi is one Lord, whenever He is mentioned it should be understood that She is also along with Him. Similarly whenever both are mentioned separately, it should be taken that though both are ever inseparably together, their svarUpam (nature) is different and not that they are two different entities. This conclusion is based on pramANams. உத்தர- खण्ड த்தில் போலன்றிக்கே पूर्व-खण्ड த்தில் पत्नी-संबन्ध ம்

உபலக்ஷணமென்றும், गुणविग्रह-संबन्द ம் விஶேஷணமென்றும் பிரித்துச் சொல்வார்க்கு இதில் ஸ்வாரஸ்யமும் ப்ரமாண-ஸம்ப்ரதாயங்களும்
अनुगुण மல்ல.
விஶேஷணங்களாலே
प्राप्य-ऐक्य-विरोध ம் வாராததுபோல, प्रापक-ऐक्य-विरोध மும் வாராது.
uttara-khaNDattil pOlanRikkE pUrva-khaNDattil patnI-sambandham upalakshaNamenRum, guNa-vigraha-sambandam viSeshaNmenRum pirittuc colvArkku itil svArasyamum pramANa-sampradAyankaLum anuguNamalla.
viSeshaNankaLAlE prApya-aikya-virodham vArAtatupOla, prApaka-aikya- virodhamum vArAtu. SwAmi DeSikan now dismisses as inappropriate the objections raised by some regarding the connection as husband and wife between the Lord and Lakshmi in the two parts of the dvaya mantram. They say that unlike in the second part, the connection in the first part is a combination of two independent entities (like a man having a stick, where the stick can be separated from the man and can exist without the man). Whereas in the second part, they are like a man with an inseparable attribute. Explantion:
Here there are two terms being used: “upalakshaNam” and “viSeshaNam”. “upalakshaNam” means a distinctive mark that is separable, while “viSeshaNam” indicates an attribute which remains inseparably related to the substantive. SwAmi DeSikan points out that such distinctions cannot be applied in the case of the Divine Couple. In the first part of the dvaya mantram, the term ‘SrImat’ indicates that when the Lord plays the role as the means, Lakshmi, together with Him like an inseparable attribute also plays the role of means. Similarly, in the second part which speaks of the benefit, She remains with the Lord to shower the benefits on the prapanna when he attains moksha. Therefore, SwAmi DeSikan points out, there is no contradiction in the two

aspects. SwAmi DeSikan also points out that the utility of the attributes also differs according to the nature of the attribute, depending whether it is a sentient being or inanimate thing: சேதந-அசேதந-ரூப-விஶேஷணங்களுக்கு वस्तु-अनुरूप மாக उपयोग- விஶேஷம் प्रमाण-नियत ம்.
cEtana-acEtana-rUpa-viSeshaNangkaLukku vastu-anurUpamAka upayoga- viSesham pramANa-niyatam.
This kind of difference in utility of the sentient attributes and inanimate attributes is defined by the SAstrAs, says SwAmi DeSikan. THE MEANING OF THE TERM ‘NARAYANA’ SwAmi DeSikan now takes up the next word, ‘nArAyaNa’, for explanation. It is the name of the Lord, whose Consort is SrI. The word signifies several aspects of the Lord: இப்படி सपत्नीक னாய்க் கொண்டு ஸர்வ-ரக்ஷண- दी க்ஷிதனாய் ‘शान्तानन्त’,
‘स्ववैश्वरूप्येण’ इत्यादि களிற்படியே ஸ்வரூபத்தாலும் गुण த்தாலும் प्रणय த்தாலும் सुश्लिष्ट னான ஶரண்யனுக்குத் “ தன்னடியார் திறத்தகத்து ” इत्यादि களில் अभिप्रेत ங்களாய் புருஷகாரமும் தன்னேற்றம் என்னலாம்படியான शरण्यत्व-
उपयुख्न ங்களான आकारान्तर ங்களைச் சொல்லுகிறது இங்குற்ற நாராயண शब्द ம்.
ippaDi sapatnIkanAik koNDu sarva-rakshaNa-dIkshithanAi ‘SAntAnanta’, ‘svavaiSvarUpyeNa’ ityAdikaLiRpadiyE svarUppattAlum guNattAlum praNayttAlum suSlishTanAna SaraNyanukkut “thannaDiyAr tiRattakattu” ityAdikaLil abhipretankaLAi purushakAramum tannERRam ennalAmpaDiyAna SaraNyatva-upayuktankaLAna AkArAntarankaLaic collukiRatu, inkuRRa

nArAyaNa Sabdam.

The Lord ever remains in the company of SrI SrI PrahlAda Varadan and SrI Mahalakshmi - SrI MaTham, Chembur As mentioned earlier, the Lord ever remains in the company of His Consort, Lakshmi. He is committed to providing protection to one and all. His nature and qualities match with those of Lakshmi, as stated in the two Slokams of SrI YaamunAcArya, beginning, ‘SAntAnanta’ and ‘svavaiSvarUpyena’ says SwAmi DeSikan. Let us consider them one by one: शान्तानन्तमहाविभूति परमं यदœब्रह्मरूपं हरेः मूर्तं ब्रह्म ततोऽपि तत्प्रियतरं रूपं यदत्यद्भुतम्।

यान्यन्यानि यथासुखं विहरतो रूपाणि सर्वाणि तानि आहुः स्वैरनुरूपरूपविभवैर्गाढोपगूढनि ते॥ SAntAnantamahAvibhUti paramam yadbrahma rUpam hare: mUrtam brahma tatopi tatpriyataram rUpam yadatyadbhutam | yAnyanyAni yathAsukham viharato rUpANi sarvANi tAni Ahu: svairanurUparUpavibhavairgADhopagUDhAni te || (catusslokI-4) Meaning:
Mother! The svarUpam (nature) and the physique of the Lord remain closely and inseparably integrated ever with Your svarUpam and physique. स्ववैश्वरूप्येण सदाऽनुभूतयाऽपि अपूर्ववद्विस्मयमादधानया। गुणेन रूपेण विलासचेष्टितैः सदा तवैवोचितया तव श्रिया॥ svavaiSvarUpyENa sadAnubhUtayA api apUrvavadvismayamAdadhAnayA | guNena rUpeNa vilAsaceshTitai: sadA tavaivocitayA tava SriyA || –stotraratnam: 38 Meaning:
Lord! The entire universe is Your body. You ever remain in blissful enjoyment of all the aspects of SrI including Her form, qualities and nature, but this bliss

remains wonderfully fresh every moment, as if not experienced before. Her qualities, form, and the actions She undertakes – all are worthy of Your standards. You are seated with SrI on the great serpent, ananta. As stated in these stanzas and others, there very very close affinity between the Lord and SrI in various aspects such as nature, attributes and compassion. Both are made for each other. Being the highest refuge, the Lord even goes to the extent of overstepping Her in views and condescension. This has been revealed in the statements of wise such as this one by PeriyAzhvAr, beginning with “tannaDiyAr tiRattakattu”: Let us consider this pAsuram in detail: தன்னடியார் திறத்தகத்துத் தாமரையா-
ளாகிலும் சிதகுரைக்குமேல் என்னடியார் அதுசெய்யார் செய்தாரேல்
நன்றுசெய்தார் என்பர் போலும் மன்னுடைய விபீடணற்காய் மதிளிலங்கைத்
திசைநோக்கி மலர்க்கண் வைத்த என்னுடைய திருவரங்கற் கன்றியும் மற்றொருவர்க் காளாவரே?
tannaDiyAr tiRattakattut tAmaraiyAL Akilum citakuraikkumEl ennaDiyAr atuceyyAr seytArEl nanRu seytAr enbar pOlum mannuDaiya vibIDaNaRkAi matiLilangait tisainOkki malarkkaN vaitta

ennuDaiya tiruvarangaRku anRiyum maRRoruvarkku ALAvarE? – PeriyAzhvAr Tirumozhi, 4-9-2 Meaning:
Even if Lakshmi complains against His devotees, He dismisses it as if saying ‘My devotees will not commit such blunders; but even if they did so, they did the right.’ He is the Lord of SrIrangam, Who targeted Lanka for the sake of VibhIshaNa! Would anyone like to become a devotee to any other than Him. This pAsuram is quoted by SwAmi DeSikan to show how the Lord matches with His consort in showering His grace on those who surrender to Him, after surrendering themselves to Lakshmi. Being compassion-incarnate, SrI will never speak against any one leave alone the devotees. But, since She is keen on the Lord showering His compassion on the devotees who have surrendered at His feet, She tries to convince the Lord that the devotees are worthy of His grace and He should not look at their negative side. This She does in various ways. She uses Her form, beauty and good and auspicious qualities to ensure that He does the right thing. After these attempts, She doesn’t keep quite, as normally happens among humans.
We have seen in our life, a person however close and lovable to us, remains quiet after strongly recommending our case to an authority for some favour. He remains so being satisfied with himself that he has done whatever was possible for his dear ones. But, SrI does not remain so. She goes to the utmost extent to ensure tat the devotee gets the Lord’s grace. Even then, She does not keep quiet. As the Lord would take a little time to convince Himself about the worthiness of the devotee to receive His grace, She tests if the Lord is convinced of Her recommendation. She does it by pointing to the defects of the devotee and saying She has by mistake recommended this case and looks at Her Lord. By that Lord would have taken the decision to grant the benefit to the devotee standing before Him. He will immediately react to His Consort’s words saying, “This fellow has not done anything wrong. Even if he has done any

such act, he did it right.” PeriAzhvAr brings out this aspect of the Divine Couple’s mercy in this pAsuram to convince all of us, who are the border-line cases, that we should not have any doubt about the unswerving compassion of the Divine Couple.
SwAmi DeSikan says that the word ‘nArAyaNa’ reveals all such aspects of the quality of the Lord being the greatest protector of us.
SwAmi DeSikan gives in detail the aspects essential for protecting the jIva-s:- அவையாவன- शरीर-आत्म-भाव-नियामक ங்களான शेष-शेषित्वादि-संबन्ध ங்களும்,
आश्रयणीय தைக்கும் फल-प्रदान த்துக்கும் உபயுக்தமான गुणवर्ग மும், ஸஹகாரி- நிரபேக்ஷமாக ஸர்வத்தையும் நினைத்தபோதே தலைகட்டவல்ல ஸங்கல்பரூப- வ்யாபாரமும், ‘स्वमुद्दिश्य श्रीमान्’ என்கிறபடியே ஆஶ்ரித-ஸம்ரக்ஷணம் தானும் தன் பேறாக ரக்ஷிக்கிற ப்ரயோஜந-விஶேஷமும். avaiyAvana:- SarIra-Atma-bhAva-niyAmakankaLAna Sesha-SeshitvAdi- sambandhankaLum, ASrayaNIyataikkum phala-pradAnattukkum upayuktamAna guNa-vargamum, sahakAri-nirapekshamAka sarvattaiyum ninaittapotE talaikaTTavalla sankalpa-rUpa-vyApAramum, ‘svamuddiSya SrImAn’ enkiRapaDiyE ASrita-samrakshaNam tAnum tan pERAka rakshikkiRa prayOjana -viSeshamum. SwAmi DeSikan gives the essential aspects that are involved in the Lord’s protection of the jIva-s, as implied by the term ‘nArAyaNa’. These are discussed as under:-

Relationship शरीर-आत्म-भाव-नियामक ங்கள், SarIra-Atma-bhAva-niyAmakankaL –

The Lord is the sole Atma (soul) for all the sentient beings and the inanimate objects both categories being His body. This is revealed by the relationship between Him on the one hand and the universe consisting of the sentient beings and the inanimate things on the other. शेष-शेषित्वादि-संबन्ध ங்கள் , Sesha- SeshitvAdi-sambandhankaL – from which emerge certain relationships like (i) the Sesha-Seshi bhAva in which the jIva-s are the Seshas servants and the Lord is their Master, Seshin. (ii) the AdhAra-Adheya bhAva, wherein the Lord is the supporter and the sentient and the non-sentient are the supported. (iii) niyAmaka-niyamyabhava wherein the Lord is the ruler and the rest are the ruled. 2) Attributes:
आश्रयणीय தைக்கும் फल-प्रदान த்துக்கும் உபயுக்தமான गुणवर्ग ம் ,
ASrayaNIyataikkum phala-pradAnattukkum upayuktamAna guNa-vargam – The Lord has a great cluster of attributes and qualities that enable the jIva-s to seek refuge in Him; and to receive all the benefits they seek from Him. 3) The Will power:
ஸஹகாரி-நிரபேக்ஷமாக ஸர்வத்தையும் நினைத்தபோதே தலைகட்டவல்ல ஸங்கல்ப-ரூப-வ்யாபாரம்,
sahakAri-nirapEkshamAka sarvattaiyum ninaittapOtE talaikaTTavalla sankalpa- rUpa-vyApAram – The Lord gets anything done just by His mere Will. He does not require any outside help either by way of an assistant or any instrument. Such actions include the creation of the universe, its protection and its destruction. Everything is done by Him alone merely through His Will power.

The Lord gets everything done by HIS mere Will! - namperumAL - SrIrangam

Benefit: ‘स्वमुद्दिश्य श्रीमान्’
என்கிறபடியே ஆஶ்ரித-ஸம்ரக்ஷணம் தானும் தன் பேறாக ரக்ஷிக்கிற ப்ரயோஜந-விஶேஷம், ‘svamuddiSya SrImAn’ enkiRapaDiyE ASrita-samrakshaNam tAnum tan pERAka
rakshikkiRa prayOjana-viSesham – The Lord considers it as His own gain to protect those who seek His protection. This is described in the following stanza as quoted by SwAmi DeSikan: उपादत्ते सत्तास्थितिनियमनाद्यैश्चिदचितौ स्वमुद्दिश्य श्रीमानिति वदति वागौपनिषदी। उपायोपेयत्वे तदिह तव तत्त्वं न तु गुणौ अतस्त्वां श्रीरङ्गेशय शरणमव्याजमभजम्॥ upAdatte sattA-sthiti-niyamanAdyaiScidacitau svamuddiSya SrImAn iti vadati vAgaupanishadI | upAyopeyatve tadiha tava tattvam na tu gunau atastvAm SrIrangeSaya SaraNamavyAjamabhajam || – SrIrangarAjastavam, 2-87 Meaning:
The Upanishads say, the Lord, Who is in the company of Lakshmi, creates, sustains and controls both sentient and non-sentient things for His own purposes. Hence, Oh, the Lord of SrIrangam! Your being the upAyam (means) and the benefit for this jIva is natural and not an adventitious quality of Yours. Therefore, I seek refuge in You without any selfish interest.

There is no better illustration than this verse of SrI ParASara BhaTTar to make clear that the Lord’s act of protecting the jIva-s is for the fulfillment of His own purposes.

As we have seen, SwAmi DeSikan listed the aspects that make the Lord to take care of the jIva-s. He also explained in detail the first aspect, that is, the relationship between Him and the jIva-s. There are two kinds of relationship: The soul-body and the master-servant relationships. It is our experience in this worldly life that when our physical body has a problem, we immediately take action to get rid of the problem that affects the body. We react in the same manner with regard to our dependents. If anyone of our family members has some problem like illness etc., it becomes our responsibility to take care of him or her. The same applies to the servant who is at our service. Similarly, the Lord has a great and special responsibility to provide protection to us, the jIva- s. Now, SwAmi DeSikan takes up the second aspect, namely, the cluster of guNa-s that He is known to possess. The guNa-s are countless in number and the magnitude of each one is also immeasurable. SwAmi DeSikan mentions a few guNa-s as illustration: இங்கு गुणवर्ग மென்கிறது - कारुण्य-सौलभ्य-सौशील्य-वात्सल्य-कृतझतादि- களும், सर्वझत्व-सर्वशख्नित्व-सत्यसंकल्पत्व-परिपूर्णत्व-परमोदारत्वादि களும்,
ingu guNavargamenkiRathu – kAruNya-saulabhya-sauSIlya-vAtsalya- krtaj~~natAdikaLum, sarvaj~~natva-sarvaSaktitva-satyasankalpatva-pari pUrNatva -paramodAratvAdikaLum,
Here, by ‘series of qualities’, two sets of qualities are referred and they are:
compassion, easy accessibility, excellence of disposition, fondness, gratitude, etc.; and omniscience, omnipotence, true-resolve, perfection, excellent generosity, etc.

SwAmi DeSikan explains the first set of qualities in detail:

காருண்யம் ஒரு வ்யாஜத்தை முன்னிட்டு நம்முடைய दुःख ங்களைக் கழிக்கைக்குத் தானே நினைத்திருக்கையாலே ‘ எம்மா பாவியர்க்கும் விதிவாய்க்கின்று வாய்க்கும் ’ என்று நம்புகைக்கு உறுப்பாம்.
kAruNyam oru vyAjattai munniTTu nammuDaiya du:khankaLaik kazhikkaikkut tAne ninaittirukkaiyAlE, ‘emmA pAviyarkkum vidivAikkinRu vAikkum’ enRu nambukaikku uRuppAm. कारुण्यम् । kAruNyam –
compassion - It is a superior attitude of His which make Him rush to protect us by removing all our miseries unmindful of our innumerable offences, just because we have surrendered to Him. This compassion of the Lord is a means to make us confident that He will definitely save us at the right time.
SwAmi DeSikan confirms this through a quote from a pAsuram of SrI NammAzhvAr: எம்மா பாவியர்க்கும் விதிவாய்க்கின்று வாய்க்கும்,
emmA pAviyarkkum vithivAikkinRu vAikkum – However worst a sinner one may be, it is certain that he will benefit when he receives the compassion of the Lord, assures the AzhvAr in his TiruvAimozhi verse, 5-1-7. The entire verse will be seen a little later. SwAmi DeSikan takes up the second attribute of the Lord:–
सौलभ्य ம் - ‘ சேணுயர் வானத்திருக்கும் தேவபிரான் ’ என்று அகலாதபடி,

‘ ஏரார்ந்த கண்ணி யசோதை இளஞ்சிங்கம் …. நாராயணனே நமக்கே பறை
தருவான். ’ என்று आबाल-गोपाल ம் அணியனாய் அபேக்ஷிதம் தந்தருளுமென் கைக்கு உறுப்பாம்.
2. saulabhyam - ‘cENuyar vAnattirukkum dEvapirAn’ enRu akalAtapaDi, ‘ErArnta

kaNNi yasOdai iLamcingam…… nArAyaNanE namakkE paRai taruvAn’ enRu
AbAla-gopAlam aNiyanAi apEkshitam tantaruLumenkaikku uRuppAm.
सौलभ्यम् । saulabhyam – easy accessibility – Despite His being the Supreme Lord not reachable even to yogi-s, He makes Himself easily accessible even to ordinary people. SwAmi DeSikan quotes SrI NammAzhvAr’s description of the Lord’s supremacy and easy accessibility: ‘சேணுயர் வானத்திருக்கும் தேவபிரான்’ ‘cENuyar vAnaththirukkum dEvapirAn’ -TiruvAimozhi, 5-3-9 He is the Lord of the nitya-sUris in Paramapadam unreachable to anyone. But, He possesses the quality of easy accessibility so that no one needs to distance himself because of His high stature. He takes incarnations so that all people from the children to the old can approach Him. This quality will instill in us the confidence that He will fulfill all our wishes and prevent us from staying away from Him because of our inferiority. SwAmi DeSikan endorses this fact with a quote from SrI ANDAL’s TiruppAvai: ‘ஏரார்ந்த கண்ணி யசோதை இளஞ்சிங்கம்… நாராயணனே நமக்கே பறைதருவான்.’ ‘ErArnta kaNNi yasOdai iLamcingam……
nArAyaNanE namakkE paRai taruvAn’ - TiruppAvai-1 Meaning:
The young lion-like son of Yasoda, the lady with beautiful eyes… nArAyaNa Himself will give us the instruments required for our penance (benefits). SwAmi Desikan takes up the third attribute listed above:

The young lion - SrI MAlOlan, SrI MaTham सौशील्यम् । sauSIlyam – 3. ஸௌசீல்யம் - ‘ அம்மான் ஆழிப்பிரான் அவன் எவ்விடத்தான்? யான் ஆர்? ’ என்று அகலாமைக்கு உறுப்பாம்.
3. sauSIlyam - ‘ammAn AzhippirAn avan evviDattAn? yAn Ar?’ enRu akalAmaikku uRuppAm.
Excellence of disposition. It is the good nature of a superior person to condescend to have intimate friendship with ordinary mortals of low birth. This was illustrated by the Lord in His incarnations: As Raama, He had close affinity with huntsman, Guha and monkeys; and as KrshNa, He was an intimate companion

of the cow-herds despite His superiority. This quality is necessary for inspiring confidence in devotees so that they do not despair that the Lord may stay away from them in view of their inferiority. It would encourage them to expect Him to render such service as driving the chariot of an ordinary person, as He did for Arjuna. In view of these illustrations, this quality prevents the jIva from distancing himself from Him thinking of His greatness and his inferiority. SwAmi DeSikan quotes a line from the verse of SrI NammAzhvAr – அம்மான் ஆழிப்பிரான் அவன் எவ்விடத்தான்? யான் ஆர்?
ammAn AzhippirAn avan evviDaththAn? yAn Ar? – “Where is He, the Lord of all Universe, Who is armed with the discus? How great is He? And who am I? The vilest!” Having referred to the Lord’s Supremacy, in the same breath AzhvAr hastens to resolve the doubt that may arise: அம்மான் ஆழிப்பிரான் அவன் எவ்விடத்தான்? யான் ஆர்? எம்மா பாவியர்க்கும் விதிவாய்க்கின்று வாய்க்கும் கண்டீர் கைம்மா துன்பொழித்தாய் என்று கைதலை பூசலிட்டே
மெய்ம்மாலாயொழிந்தேன் எம்பிரானும் என்மேலானே.
ammAn AzhippirAn avan evviDattAn? yAn Ar? emmA pAviyarkkum vidivAikkinRu vAikkum kaNDIr
kaimmA tunpozhintAi enRu kaitalai pUsaliTTE
meimmAlAyozhintEn empirAnum enmElAnE. –TiruvAimozhi, 5-1-7 Meaning:
Where is He Who is armed with the discus? How great is He? And who am I?

The vilest! But, I have become obsessed with love for Him keeping my hands on my head in prayer uttering, “Oh Lord, the Remover of the misery of that elephant, Gajendra!” The Supreme Lord too has become affectionate towards me! Hence, if the Lord’s grace flows on to the worst sinner, can it be prevented? Next we take up the fourth attribute. SwAmi DeSikan says:- वात्सल्यम्। vAtsalyam
4. வாத்ஸல்யம் - “ நீசனேன் நிறைவொன்றுமிலேன் ” என்று स्वदोष த்தைக் கண்டு அவன் अनादरि க்கிறான் என்று வெருவாமைக்கு உறுப்பாம். 4. vAtsalyam - “nIcanEn niRaivonRumilEn” enRu svadoshattaik kaNDu avan anAdarikkiRAn enRu veruvAmaikku uRuppAm.
Fondness, the affection that accepts a man for protection ignoring his defects. This quality of His removes fear from the heart of even the worst offender and prevents him from staying away from Him on account of His Supremacy vis- à-vis his crimes, saying – “நீசனேன் நிறைவொன்றுமிலேன்”, “nIcanEn niRaivonRumilEn” - This quote is a part of a verse of SrI NammAzhvAr. It means: ‘Inferior I am, having nothing good!’ Looking at one’s own lowliness, one may be frightened that the Lord would discard him. But the Lord exhibits this quality of vAtsalyam to drive away such fears in jIva-s. The AzhvAr himself declares this in the same verse:- ஈசன் வானவர்க் கென்பன் என்றால் அது தேசமோ திரு வேங்கடத் தானுக்கு? நீசனேன் நிறைவொன்று மிலேன் என்கண்

பாசம் வைத்த பரஞ்சுடர்ச் சோதிக்கே. Isan vAnavarkku enpan enRAl atu tEsamO tiru vEngkaDat tAnukku? nIsanEn niRaivonRum ilEn enkaN pAsam vaitta parancuDarc cOtikkE. – TiruvAimozhi, 3-3-4 Meaning:
The Lord of TiruvEngaDam has shown affection towards me who am the worst fellow without even a trace of goodness; will praising Him as the Lord of the nitya sUris accord Him any elation? Here, one is reminded of the Lord’s own words uttered during His incarnation as Raama, as reported in VaalmIki RaamAyaNa: मित्रभावेन संप्राप्तं न त्यजेयं कथञ्चन। दोषो यद्यपि तस्य स्यात् सतामेतदगर्हितम्॥ mitrabhAvena samprAptam na tyajeyam kathancana |
dosho yadyapi tasya syAt satAmetadagarhitam || –Yuddha kANDa, 18-3 Meaning:
I will, under no circumstances, abandon one who has come to me in the guise of a friend, even though there are faults in him. The noble-minded will appreciate this. SwAmi DeSikan explains yet another quality of the Lord:– कृतझत्वम् । krtaj~natvam –

कृतझत्वम्

“ மாதவனென்றதே கொண்டு ”, “ திருமாலிருஞ்சோலை
மலையென்றேன் ” என்கிறபடியே தன் பக்கலிலே अतिलघु வாயிருப்பதொரு வ்யாஜத்தைக் கண்டாலும் இனி நம்மைக் கைவிடான் என்கிற தேற்றத்துக்கு உறுப்பாம்.
5. krtaj~natvam - “mAdavanenRatE koNDu”, “tirumAliruncOlai malaiyenREn” enkiRapaDiyE tan pakkalilE atilaghu-vAyiruppatoru vyAjattaik kaNDAlum ini nammaik kaiviDAn enkiRa tERRattukku uRuppAm. Sense of gratitude – This quality of the Lord is so great that He looks upon even very trivial act of good towards Him with the highest regard, as if it is a supreme deed of help and He never forgets it. It encourages a person to remain sure of the Lord’s favour even if he could do only a tiny act that would please Him and that He will not abandon us at any time because of our bad acts committed earlier. SwAmi DeSikan provides two references to establish this fact of His sense of gratitude – “மாதவனென்றதே கொண்டு”, “mAdavanenRatE koNDu”, “திருமாலிருஞ்சோலை மலையென்றேன்”, “tirumAliruncOlai malaiyenREn” Let us consider them both, sung by SrI NammAzhvAr in his work, TiruvAimozhi: மாதவனென்றதே கொண்டு என்னை இனி இப்பால்பட்டது யாதவங்களும் சோ்கொடேனென்று என்னுள் புகுந்திருந்து தீதவங்கெடுக்கும் அமுதம் செந்தாமரைக் கண்குன்றம் கோதவமிலென் கன்னற்கட்டி எம்மான் என்கோவிந்தனே.

mAdavanenRatE koNDu ennai ini ippAlpaTTatu yAtavankaLum sErkoDEnenRu ennuL pukuntiruntu tItavam keDukkum amudam centAmaraik kaNkunRam kOtavamilen kannaRkaTTi emmAn engOvindanE. –TiruvAimozhi, 2-7-3 Meaning:
I happened to just blurt ‘mAdavan’ without knowing its significance; nor out of any love. But, taking this utterance very seriously, the Lord with beautiful lotus -like eyes, appearing like a huge sugar-candy, entered into me and stayed throughout my life not leaving, with the determination not to allow anything bad in me. He is my Lord, my Govindan! The AzhvAr is wonder struck by the gesture of the Lord – of showering the greatest affection on him as if He were obliged to him for the mere utterance of His name, uttered not even with a bit of seriousness or love. SwAmi DeSikan has rightly chosen this quote as it portrays the high sense of gratitude exhibited by the Lord. Now, the other quote in its full form:- திருமாலிருஞ்சோலைமலையென்றேன் என்ன திருமால்வந்து என்னெஞ்சுநிறையப் புகுந்தான் குருமாமணியுந்து புனல் பொன்னித்தென்பால் திருமால்சென்று சோ்விடம் தென்திருப்பேரே.
tirumAliruncOlai malai enREn enna tirumAl vantu ennencu niRaiyap pukuntAn kurumAmaNiyuntu punal ponnit-tenpAl tirumAl cenRu cErviDam ten-tiruppErE. -TiruvAimozhi, 10-8-1

Meaning:
(This time I didn’t even mention His name) I casually mentioned ‘tirumAliruncOlaimalai’ – the name of a hillock, which happened to be a place where He resides; that too, without any good sense in my heart. The Lord Who was going towards His resort, ten-tiruppEr, rushed along with His Consort to me and fully occupied my heart! SwAmi DeSikan finds a purpose in this verse which emphasizes that the Lord’s sense of gratitude is immeasurable and unthinkable. Just the name of His resort is enough to make Him shower His grace! This quality of the Lord has been spoken of by VaalmIki in his RaamayaNa. In the following Slokam, he says: न स्मरत्यपकाराणां शतमप्यात्मवत्तया।
कथञ्चिदुपकारेण कृतेनैकेन तुष्यति ॥ na smaratyapakAraNaam SatamapyAtmavattayA |
kathancidupakAreNa krtenaikena tushyati || –ayodhya kANDa, 1-11 Meaning:
Since SrI Raama is large-hearted, he does not remember even hundreds of offences committed by others against Him. He delights, on the other hand, on even a single act of help.

SwAmi DeSikan mentioned “आदि களும் ”, “Adi-kaLum”, viz., etc., after this series of qualities of the Lord, indicating there are still more under this category.
Now, he adds as follows:- मार्दव-आर्जवादि களுக்கும் இப்படியே உபயோகம் கண்டு கொள்வது.

mArdava-ArjavAdikaLukkum ippaDiyE upayOgam kaNDu koLvatu. The purpose of the qualities like, tenderness and honesty etc. should be understood on the same lines. As the Lord has the quality of tenderness, it creates confidence in the minds of people that He will not show anger at anytime towards His devotees. Similarly, the quality of straight-forwardness will ensure that He will never be dishonest. After mentioning this group of qualities, SwAmi DeSikan refers to another set of qualities which we shall see next. SwAmi DeSikan continues to elucidate in detail the second set of attributes of the Lord, referred to earlier: सर्वझत्व-सर्वशख्नित्व-सत्यसंकल्पत्व-परिपूर्णत्व-परमोदारत्वादि களும். sarvaj~natva-sarvaSaktitva-satyasankalpatva-parIpUrNatva- paramodAratvAdikaLum. Omniscience, omnipotence, true-resolve, perfection, excellent generosity, etc. The explanation of the first attribute follows:

सर्वझत्व ம் -
“ எல்லாம் அறிவீர் ”
என்கிறபடியே ஆஶ்ரிதருடைய इष्टप्राप्ति अनिष्ट
निवृत्ति उपाय ங்களையும் विरोधि களையும் அறிகைக்கு உறுப்பாம்.
sarvaj~~natvam “ellAm aRivIr” enkiRapaDiyE ASritaruDaiya ishTaprApti anishTa nivrtti upAyankaLaiyum virodhikaLaiyum aRikaikku uRuppAm. सर्वझत्वम् sarvaj~~natvam
means Omniscience – This quality consists in directly seeing all things at the same time and always. This attributive knowledge is known as ‘dharmabhUta

j~~nAnam’. All cetana-s – jIva-s and the Lord, are endowed with this knowledge. But this is different from the ‘svarUpa j~~nAnam’, the essential nature of the cetana, who is of the nature of knowledge himself. The attributive knowledge helps the jIva to see things outside. While this attribute is limited in the case of jIva-s still under bondage, not yet liberated, it becomes unlimited in the case of jIva-s who get liberated through bhakti yoga or prapatti. However, the knowledge of nitya sUris and the Lord is ever limitless.

Lord of limitless knowledge! SrI Yoga HayagrIvar

SwAmi DeSikan says this attribute of the Lord helps Him to know the means to fulfill the desires of His devotees and to remove their miseries and the hindrances in this regard. In support, SwAmi DeSikan gives a reference to a statement from the divya prabandham, “ellAm aRivIr”. We shall consider the entire verse: சொல்லா தொழியகில்லேன் அறிந்தசொல்லில் நும்மடியார் எல்லாரோடும் ஒக்க எண்ணியிருந்தீர் அடியேனை நல்லார் அறிவீர் தீயார் அறிவீர் நமக்கு இவ்வுலகத்து எல்லாமறிவீர் ஈதே அறிவீர் இந்தளூரிரே. collA tozhiyakillEn aRinta collil nummaDiyAr ellArODum okka eNNiyiruntIr aDiyEnai nallAr aRivIr tIyAr aRivIr namakku ivvulakattu ellAmaRivIr ItE aRivIr intaLUrirE. –Periya Tirumozhi, 4-9-6 Meaning:
Oh the Lord of intaLUr! Let me tell You a matter that I have gleaned. I cannot remain without revealing this. You have plenty of servants. You are probably thinking of me too as one of them. You know people who are good as also the bad ones. You are aware of everything (but You are unable to know only my nature)! The Omniscience of the Lord is spoken of by SrI HanumAan, in VaalmIki RaamAyaNa, as follows: अझातं नास्ति ते किञ्चित् त्रिषु लोकेषु राघव। आत्मानं पूजयन् राम पृच्छस्यस्मान् सुहृत्तया॥

aj~nAtam nAsti te kincit trishu lokeshu rAghava | AtmAnam pUjayan rAma prcchasyasmAn suhrttayA || -yuddha kANDa, 17-35 Meaning:
Nothing is unknown to You in all three worlds, Oh Raaghava! Yet, You consult us due to Your goodwill towards us who are Your own, O Raama! SwAmi DeSikan takes up the next attribute: 2. सर्वशख्नित्व ம் “ கூட்டரிய திருவடிக்கள் கூட்டினை ” என்கிறபடியே ஆஶ்ரிதர் मनोरथ ங்களை घटि ப்பிக்கைக்கு உறுப்பாம். 2. sarvaSaktitvam “kUTTariya tiruvaDikkaL kUTTinai” enkiRapaDiyE ASritar manorathankaLai ghaTippikkaikku uRuppAm. सर्वशख्नित्वम् sarvaSaktitvam:
Omnipotence: - This is the ability to accomplish what cannot be achieved by others. This quality of His represents His ability to fulfill the desires of His devotees. SwAmi DeSikan quotes from the ThiruvAimozhi to endorse his view regarding this quality of the Lord, ,“kUTTariya tiruvaDikkaL kUTTinai” – You have taken me into Your feet , which are almost impossible for others to attain. Let us consider the verse in full: கூட்டுதி நின் குரைகழல்கள் இமையோரும் தொழாவகைசெய்து ஆட்டுதி நீ அரவணையாய் அடியேனும் அஃதறிவன் வேட்கையெல்லாம் விடுத்து என்னை உன்திருவடியே சுமழ்ந்துழல கூட்டரிய திருவடிக்கள் கூட்டினை நான் கண்டேனே.

kUTTuti nin kuraikazhalkaL imaiyOrum tozhAvakai seythu ATTuti nI aravaNaiyAy aDiyEnum ahtaRivan vETkaiyellAm viDuttu ennai untiruvaDiyE sumazhntu uzhala kUTTariya tiruvaDikkaL kUTTinai nAn kaNDEnE. (TiruvAimozhi, 4-9-9)

The Lord reclining on the Sesha-Couch! SrIranganAthar - SrIrangam Meaning:
Oh Lord reclining on the Sesha-Couch! You take some whom You like into Your beautiful feet adorned with anklets that make pleasant jingling sound. On the other hand, You torture others like devAs by not allowing them to approach and salute Your feet. aDiyEn is well aware of this. Not only that. You have taken me into Your feet, which are impossible for others to attain. aDiyEn has directly perceived this with my own eyes that aDiyEn will now have the only desire of carrying Your feet on my head, all other desires on material pleasure having

been eliminated (by you).
Here, SrI NammAzhvAr speaks highly of the ability the Lord to do what is impossible. This quality instills confidence in the minds of His devotees that though they are now in samsAra, He can make them attain the assembly of the eternal sUris in the Paramapadam.
SwAmi DeSikan now speaks of another attribute of the Lord:- सत्यसंकल्पत्वम् satyasankalpatvam: 3. सत्यसंकल्पत्व ம் - “ சன்ம சன்மாந்தரங்காத்து ” इत्यादि களிற்படியே
“मोक्षयिष्यामि” என்று முடிவு செய்கைக்கு உறுப்பாம். 3. satyasankalpatvam - “sanma sanmAntarankAttu” ityAdikaLiRpaDiyE “mokshayishyAmi” enRu muDivu seykaikku uRuppAm. It is the will that stands fulfilled un-thwarted even by Himself, leave alone others. This attribute of His infuses confidence in His devotees that the words He uttered, that is, “I will release you from all sins”, will never prove futile.
SwAmi DeSikan endorses this fact with a quote from TiruvAimozhi, “sanma sanmAntarankAttu”: protecting (us) through birth after birth. Let us consider the verse in full: சன்ம சன்மாந்தரங்காத்து அடியார்களைக் கொண்டுபோய் தன்மைபொறுத்தித் தன்தாளிணைக் கீழ்க்கொள்ளும் அப்பனை தொன்மைபிதற்ற வல்லாரைப் பிதற்றும் அவர்கண்டீர் நன்மைபெறுத்து எம்மை நாளுய்யக் கொள்கின்ற நம்பரே.
sanma sanmAntarankAttu aDiyArkaLaik koNDupOi tanmai poRuttit tan tALiNaik kIzkkoLLum appanai

tonmai pitaRRa vallAraip pitaRRum avar kaNDIr nanmai peRuttu emmai nALuyyak koLkinRa nambarE. (TiruvAimozhi, 3-7-7) Meaning:
The Lord, our Father descends in several births in order to protect His devotees and then takes them to SrI VaikuNTham, gets their attributive knowledge to blossom to the full and keeps them under His feet to enable them to serve Him, compassionate as He is.
The Lord Himself assures His devotee saying “mokshayishyAmi” – “I will release you from all sins”. He says this to arjuna whom He helped by being his Charioteer, in the MahAbhArata war and this expression occurs in the BhagavadgIta. As it is part of Carama Slokam, this will be covered in the next adhikAram.
SwAmi DeSikan explains another attribute of the Lord: परिपूर्णत्वम् parIpUrNatvam: 4. परिपूर्णत्वम्

“ செல்வநாரணனென்ற சொல் கேட்டலும் ” इत्यादि களிற்படியே भा வதாரதம்யம் பார்க்குமளவேயாய் நாம் செய்யும் किञ्चि த்காரத்தில் गौरव- लाघव ங்களைப் பாராமைக்கு உறுப்பாம்.

paripUrNatvam “selvanAraNanenRa sol kETTalum” ityAdi-kaLiRpaDiyE bhAvatAratamyam pArkkumaLavEyAy nAm seyyum kincitkArattil gaurava- lAghavankaLaip pArAmaikku uRuppAm. It is the total perfection which implies His ability to achieve anything He desires. This attribute of His motivates us to endeavour to serve the Lord within our limited ability. It makes us confident that in whatever we offer to Him, He will consider only the fervour with which we make the offer and not its worthiness or value. This is because of the perfectness of His nature.

Here, SwAmi DeSikan refers to another quote from TiruvAimozhi, “செல்வநாரணனென்ற சொல் கேட்டலும்”, “celvanAraNanenRa col kETTalum” – On hearing the utterance, ‘SrIman nArAyaNa’….. Let us consider the verse in full: செல்வநாரணனென்ற சொல் கேட்டலும் மல்கும் கண்பனி நாடுவன் மாயமே அல்லும் நன்பகலும் இடைவீடின்றி நல்கி என்னைவிடான் நம்பிநம்பியே. selvanAraNanenRa sol kETTalum
malkum kaNpani nADuvan mAyamE allum nan pakalum iDaivIDinRi nalki ennai viDAn nambinambiyE. –TiruvAimozhi, 1-10-8 Meaning:
Just on hearing the utterance, ‘SrIman nArAyaNa’, tears flow out of my eyes. I start looking for Him; this is wonder! The Lord Who is perfect in all respects, seeks me day and night and doesn’t leave me! SrI NammAzhvAr expresses this when he feels he should keep himself away from the Lord owing to his own lowliness as compared to the Supremacy of the Lord Who is always in the company of nitya sUrIs. As he was running away, he found a stand of stone and hid himself behind. Soon there came a man carrying a heavy load on his head and halted there to put the weighty bundle on the stone, uttering ‘SrIman nArAyaNa’. The AzhvAr was struck by this utterance and was wonder-stuck by the compassion of the Lord, Who followed the AzhvAr

not allowing him to go away. The AzhvAr realizes that the Lord is so fully perfect as to achieve whatever He desires. The AzhvAr’s inferiority did not stop Him from reaching out to the AzhvAr despite His own superiority. The Lord Himself refers to this in SrImad BhAgavatam: अण्वप्युपहृतं भक्तैः प्रेम्णा भूर्येव मे भवेत्। भूर्यप्यभक्तोपहृतं न मे तोषाय कल्पते॥ aNvapyuphrtam bhaktai: premNA bhU: eva me bhavet | bhUryapyabhaktopahrtam na me toshAya kalpate || –SrImad BhAgavatam, 10-81-3 Meaning:
I consider as great even a small present offered by the devotee with real love; but, a lot of things offered without devotion do not bring Me pleasure. The Lord also stated in BhagavadgIta: पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः॥ patram pushpam phalam toyam yo me bhaktyA prayacchati | tadaham bhaktyuphrtam aSnAmi prayatAtmana: || (BhagavadgIta, 9-26) Meaning:
Whatever is presented to Me with love, be it as trivial a thing as a leaf, a flower, a fruit or even mere water, I consume it, because it is given with devotion by one who is devout.

SwAmi DeSikan says, the Lord does not stop here but proceeds further, because of another of His quality: परमोदारत्वम् paramodAratvam: 5. परमोदारत्वम्

அல்பமான ஆத்ம-ஆத்மீயங்களை चोर-आनीत -நூபுர- ந்யாயத்தாலே ஸமர்ப்பித்தவர்களுக்குத் தான் “ எனக்கே தன்னைத் தந்த கற்பகம் ”
என்கிறபடியே அநந்தமான ஆத்ம-ஆத்மீயங்களை வழங்குகைக்கு உறுப்பாம்.
5. paramodAratvam - alpamAna Atma-AtmIyankaLai cOra-AnIta-nUpura- nyAyattAlE samarppittavarkaLukkut tAn “enakkE tannait tanta kaRpakam” enkiRapaDiyE anantamAna Atma-AtmIyankaLai vazhankukaikku uRuppAm. Supreme generosity is a quality that makes a person feel that he has not done enough even when he has given all that he possesses, in return for almost nothing from the receiver of the favour.
SwAmi DeSikan quotes again another verse of SrI NammAzhvAr in support, “enakkE tannait tanta kaRpakam” - He is the Kalpaka tree that gave itself unto me. Let us see the verse in full: பற்பநாபன் உயர்வறவுயரும் பெருந்திறலோன் எற்பரன் என்னையாக்கிக்கொண்டு எனக்கே தன்னைத்தந்த கற்பகம் என்னமுதம் கார்முகில்போலும் வேங்கடநல் வெற்பன் விசும்போர்பிரான் எந்தை தாமோதரனே. paRpanAbhan uyarvaRauyarum peruntiRalOn eRparan ennaiyAkkik koNDu enakkE tannait tanta kaRpakam ennamudam kArmukil pOlum vEngaDanal veRpan visumpOr pirAn endai dAmOdaranE. -TiruvAimozhi, 2-7-11

Meaning:
The Lord is PadmanAbha, Who has in His navel the lotus which became the source of all creations. His valour is un-excelled. He has adopted me as His own. He is the Kalpaka tree that gave itself unto me. He is nectar to me. He is like the dark cloud. He has TiruvEngaDam as His abode. He is the master of the nitya sUris. He is dAmodhara, my Lord.

PadmanAbhan! Our preceptors have commented on the AzhvAr’s description of the Lord as the Kalpaka tree. According to them, the traditional Kalpaka tree grants whatever is asked of it. But this Kalpaka, the Lord, first creates the seeker; He Himself accepts him; He not only grants whatever he seeks but goes further to give Himself to him to be enjoyed.
SwAmi DeSikan gives a proverbial illustration while explaining how the jIva should surrender himself:

“ அல்பமான ஆத்ம-ஆத்மீயங்களை चोर-आनीत- நூபுர-ந்யாயத்தாலே ஸமர்ப்பித்தவர்களுக்கு ”, “alpamAna Atma-AtmIyankaLai cOra-AnIta-nUpura-nyAyattAlE samarppittavarkaLukku” –
The jIva surrenders his tiny AtmA thinking it as his own, while truly it is not. This is just like a thief giving back a jewel that he had stolen earlier. The highest generosity of the Lord lies in accepting whatever is surrendered by the jIva and granting His own nature and His measureless possessions to the jIva. This quality of utmost generosity of the Lord induces jIva-s to seek from the Lord the superior benefits of spiritual life not only for self but even for those who are connected with them. For example, dadhibhanDa (potter) begged SrI KrshNa for moksham not only for himself but those connected with him including the earthen pot. SwAmi DeSikan concludes this section, saying:– स्थैर्य - धैर्यादि களுக்கும் இப்படி உபயோகம் கண்டுகொள்வது. sthairya, dhairyAdikaLkkum ippaDi upayOkam kaNDu koLvathu. SwAmi DeSikan says that in this manner we can understand the role of other similar attributes such as ‘firmness’ and ‘un-weariness’. स्थिरत्वम् sthiratvam Firmness is persistence in protecting the one who approaches Him. This quality induces us with the faith that the Lord will never forsake us, even if those who are very intimate with Him try to dissuade Him. धैर्यम् dhairyam Un-weariness is a quality denoting courage to perform very difficult acts for

the sake of His devotees. AcArya SrI RaamAnujA has mentioned a number of such attributes of the Lord in his gadya trayam.
SwAmi DeSikan proceeds further by explaining the first part of the dvaya mantram. Referring to the term, nArAyaNa, he says:- இந் நாராயண शब्द த்தில் व्युत्पत्त्यादि கள் மூலமந்த்ரத்திலே சொன்னோம்.

in nArAyaNa Sabdattil vyutpattyAdikaL mUlamantrattilE sonnOm. The etymological structure of this term, “nArAyaNa” was explained in the first Chapter dealing with the mUla mantram. Please see e-book #86 (for Vol 1 on triumantrAdhikAram) at SrI HayagrIvan series: http://www.srihayagrivan.org. SwAmi DeSikan indicates that one should refer to that portion for the same and takes up the first part of the dvaya mantram as a whole, that is, “SrImaN- nArAyaNa-caraNau SaraNam prapadye”. In this, the words, “SrImaN- nArAyaNa caraNau” in the first part of the dvaya mantram is explained by scholars in two ways. SwAmi DeSikan refers to one of them first:- “श्रीमन्नारायण स्वामिन्” इत्यादि மந்த்ரங்களையும், “कमलनयन वासुदेव”, “ அலர்மேல் மங்கையுறை மார்பா ” इत्यादि-प्रयोग ங்களையும், गद्य ங்களையும் பார்த்து
‘श्रीमत्’

शब्द த்தையும் நாராயண- शब्द த்தையும் संबुद्धि-अनत மாக்கி
ஶரண்யனை अभिमुखी கரித்து ‘तव’ என்று ஒரு பதத்தை अध्याहरि த்து அந்வயித்து நிர்வஹிப்பார்கள்.
“SrImannArAyaNa svAmin” ityAdi mantrankaLaiyum, “kamalanayana vAsudeva”, “alarmEl mangaiyuRai mArbA” ityAdi-prayogangaLaiyum gadyangaLaiyum pArttu ‘SrImat’ Sabdattaiyum nArAyaNa-Sabdattaiyum sambudddhi-antamAkki SaraNyanai abhimukhI-kariththu ‘tava’ enRu oru padattai adhyAharittu

anvayittu nirvahippArkaL.
One way of interpreting ‘SrIman nArAyaNa’ is taking the two words, ‘SrIman’ and ‘nArAyaNa’ as in the vocative case and using them for addressing the Lord as ‘Oh Lord Who never leaves Lakshmi! nArAyaNa!’. This is based on the usages in certain mantrams, Slokams and gadyams, says SwAmi DeSikan. He mentions some of them: “श्रीमन्नारायण स्वामिन्” इत्यादि மந்த்ரங்களையும்,
“SrImannArAyaNa svAmin” ityAdi mantrangaLaiyum – Mantra-s such as “SrIman-nArAyaNa svAmin”. - is known as dvaya mantram, but its source is not known. The full form of this mantram is: श्रीमन्नारायण स्वामिन् अनन्यशरणस्तव । चरणौ शरणं यातः तवैवास्मयहं अच्युत॥ SrIman nArAyaNa svAmin ananyaSaraNastava | caraNau SaraNam yAta: tavaivAsmyaham acyuta || –dvaya mantram Meaning:
SwAmin! SrIman nArAyaNa! Oh Lord, acyuta, the one Who does not let down the devotees! aDiyEn not resorting to anyone else surrender to Your feet alone. aDiyEn is a servant to You alone.
SwAmi DeSikan says that based on such mantra-s as this, some scholars take the two terms, “SrIman” and “nArAyaNa” together as a single word in the vocative case and interpret it as addressing the Lord. SwAmi DeSikan next quotes from a Slokam,

“कमलनयन वासुदेव”, “kamalanayana vAsudeva” – Oh the lotus-eyed! vAsudeva!

Oh lotus-eyed VAsudeva! Oh acyutA! SrI DevanAtha PerumAl with ubhaya nAccimArs - tiruvendipuram (Thanks: SrI Srivallabhan Rajagopalan) Let us see the full Slokam: कमलनयन वासुदेव विष्णो धरणिधराच्युत शङ्खचक्रपाणे। भव शरणमितीरयन्ति ये वै त्यज भट दूरतरेण तानपापान्॥

kamalanayana vAsudeva vishNo dharaNidharAcyuta Sankha-cakra-pANe | bhava SaraNamitIrayanti ye vai tyaja bhaTa dUratareNa tAnapApAn ||
–VishNu PurANam, 3-7-33 Meaning:
Those who utter “Oh the Lotus-eyed! VAsudeva! VishNu! The Bearer of the earth! acyuta! You that are armed with the conch and the discus! You are my refuge!” are not sinners; they should be left unharmed. This is spoken by Yama to his attendants who bring the sinners to hell after their death. SwAmi DeSikan gives another quotation, this time from SrI NammAzhvAr’s verse, “அலர்மேல் மங்கையுறை மார்பா”, “alarmEl mangaiyuRai mArbA” – You with the chest where resides Lakshmi! Let us see the full verse:- அகலகில்லேன் இறையுமென்று அலர்மேல் மங்கையுறை மார்பா, நிகரில்புகழாய், உலகம் மூன்றுடையாய், என்னையாள்வானே, நிகரில் அமரர் முனிக்கணங்கள் விரும்பும் திருவேங்கடத்தானே, புகலொன்றில்லா அடியேன் உன்னடிக்கீழ் அமர்ந்துபுகுந்தேனே. akalakillEn iRaiyumenRu alarmEl mangai uRai mArbA, nikaril pukazAi, ulakam mUnRuDAi, ennaiyALvAnE! nikaril amarar munikkaNangaL virumbum tiruvEngaDattAnE!

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pukal onRillA aDiyEn unnaDikkIzh amarntu pukuntEnE. (TiruvAimozhi, 6-10-10) Meaning:
“Oh Lord on Whose chest abides Lakshmi saying ‘Not even for a moment will I leave this seat of mine’! You are of matchless qualities! Yours are the three worlds! My Master! You are loved by matchless deva-s, nitya-sUris and great sages! O Lord of TiruvEngaDam! I, who have no other refuge, humbly surrendered at Your feet!
In this verse, the AzhvAr swears that the Lord is ever with His Consort, Lakshmi as She resides on His chest not leaving Him even for a moment.
SwAmi DeSikan further says, “इत्यादि-प्रयोग ங்களையும், गद्य ங்களையும் பார்த்து ”,
“ityAdi-prayogangaLaiyum, gadyangaLaiyum pArttu” – Seeing these usages and gadyam-s. By ‘gadyam-s’ he refers mainly to the three gadyam-s of SrI RaamAnujA, namely, SaraNAgati gadyam, SrIranga gadyam and SrIvaikuNTha gadyam. SwAmi DeSikan continues – ‘श्रीमत्’

शब्द த்தையும் நாராயண- शब्द த்தையும் संबुद्धि-अनत மாக்கி
ஶரண்யனை अभिमुखी கரித்து ‘तव’ என்று ஒரு பதத்தை अध्याहरि த்து அந்வயித்து நிர்வஹிப்பார்கள். ,
‘SrImat’ Sabdattaiyum nArAyaNa-Sabdattaiyum sambudddhi-antamAkki SaraNyanai abhimukhI-karittu ‘tava’ enRu oru padattai adhyAharittu anvayittu nirvahippArkaL.
Based on the above-mentioned works, some scholars bring together the two terms, “SrIman” and “nArAyaNa” as one unit addressing the Lord and

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incorporating a word “tava” meaning ‘your’ into the stanza, interpret the first part of the dvaya mantram as “Oh Lord nArAyaNa, Who is ever with Lakshmi! I surrender at Your feet!” SwAmi DeSikan refers to the second view: चरण-शब्द ம் அறுதியாக ஒரு ஸமஸ்த-பதமென்றும் நிர்வஹிப்பர்கள். caraNa-Sabdam aRutiyAka oru samsta-padamenRum nirvahipparkaL. Some other scholars add the next word “caraNau” to “Sriman-nArAyaNa” making it a single compound and interpret the first part of the dvaya mantram as “I surrender at the feet of Lord SrIman-nArAyaNa!” It must be noted, SwAmi DeSikan has not given his own view on these two interpretations. THE MEANING OF THE TERM “CARANAU” SwAmi DeSikan now takes up the term, “caraNau” for explanation: दिव्य -ஆத்மஸ்வரூபம் शुभ மேயாகிலும் ஆலம்பிக்க அரிதாகையாலே शुभ- आश्रय மாய் நின்ற திவ்ய-மங்கள- विग्रह த்தில் शेषभूत னைச் ஶேஷி சோ்த்துக்கொள்ளும் துறையைக் காட்டுகிறது चरण சப்தம்.
divya-AtmasvarUpam SubhamEyAkilum Alambikka aritAkaiyAlE Subha- ASrayamAi ninRa divya-mangaLa-vigrahattil SeshabhUtanaic Seshi sErttukkoLLum tuRaiyaik kATTukiRatu caraNa sabdam.
The nature of the Supreme Lord’s self is traditionally known as divine and auspicious but impossible to realize for us. His physical form, however, is an auspicious one and realizable too. His physical form is the asylum for us, the jIva-s. It is SubhASrayam. Subham means auspicious and this quality is capable of driving out our sins. ASrayam means worthy for being meditated upon or

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attained by us. These two aspects, namely, auspiciousness and being accessible for meditation and attainment, apply to the Lord’s physical form, which is called “divya mangaLa vigraham”. But His self, though auspicious, cannot be meditated upon, unlike His physical form. Hence, it cannot be an asylum for the jIva. But, His divine physical form can be easily thought of and meditated upon. It is capable of removing all the sins and when one meditates on it and or perceives it. Hence, His physical form alone is worthy of being called ‘Subha-Asrayam’ – auspicious refuge. Of His entire physical form, the most important part is His feet which alone, again, can be easily resorted to. This is revealed by the term, “caraNau” in the first part of the dvaya mantram. The Lord, Who is Seshi, that is, the Master, Himself admits the cetana, the jIva, who is Sesha, that is, servant, unto His feet. That is the reason why the devotee gives utmost importance to the Lord nArAyaNa’s feet and involves himself in the meditation on His feet. Hence, the term, “caraNau” in the first part of the dvaya mantram indicates that when the devotee takes refuge at His feet, the Lord accepts the surrendering jIva. SwAmi DeSikan draws support from statements appearing in various sources to affirm the fact that the Lord’s feet alone are the attainable refuge: “त्वत्पादकमलादन्यत्”, “ உன் சரணல்லால் சரணில்லை ”, “ நின்னிலங்கு பாதமன்றி மற்றோர் பற்றிலேன் ”, “ நாகணைமிசை நம்பிரான் சரணே சரண் ”
इत्यादि களிற்படியே அவ धा ரணம் இங்கே விவக்ஷிதம்.
“tvatpAdakamalAdanyat”, “un caraNallAl caraNillai”, “ninnilangu pAdamanRi maRROr paRRilEn”, “nAgaNaimisai nampirAn caraNE caraN” ityAdikaLiRpaDiyE avadhAraNam ingE vivakshitam.
We shall study these quotations mentioned by the AcArya. The first one is from the Jitante stotram:

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त्वत्पादकमलादन्यत् न मे जन्मान्तरेष्वपि । निमित्तं कुशलस्यास्ति येन गच्छामि सद्गतिम्॥ tvatpAdakamalAdanyat na me janmAntareshvapi | nimittam kuSalasyAsti yena gacchAmi sadgatim || -jitante stotram, 1-10 Meaning: Oh Lord! I have nothing else than Your feet to take care of me in any of my births. They alone can secure the state of bliss for me. The other quotations are from the verses of different AzhvArs. Of them, the first one is from SrI PerumAL Tirumozhi of KulaSekara AzhvAr – “உன் சரணல்லால் சரணில்லை”, “un caraNallAl caraNillai” – There is no other resort except Your feet. Let us consider the verse in full: தருதுயரம் தடாயேல் உன் சரணல்லால் சரணில்லை விரைகுழுவும் மலர்ப்பொழில்சூழ் விற்றுவக் கோட்டம்மானே அரிசினத்தால் ஈன்றதாய் அகற்றிடினும் மற்றவள்தன் அருள்நினைந்தே அழும் குழவி அதுவேபோன்றிருந்தேனே. tarutuyaram taDAyEl un caraNallAl caraNillai viraikuzhuvum malarppozhilsUzh viRRuvak kOTTammAnE! arisinattAl InRatAi akaRRiDinum maRRavaL tan
aruL ninaintE azhum kuzhavi atuvE pOnRu iruntEnE. (PerumAL Tirumozhi, 5-1)

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Meaning: Oh the Lord of VittuvakkODu which is full of trees with fragrant flowers! Even if you do not remove the miseries afflicting me in this samsAra, I do not have any other resort but Your feet. I am just like a child crying for the mercy of its mother despite being pushed away by her in anger. The next quotation is from a verse of SrI Tirumazhisai AzhvAr - நின்னிலங்கு பாதமன்றி மற்றோர் பற்றிலேன், ninnilangku pAdamanRi maRROr paRRilEn – I have no other resort than the glowing feet of Yours. Here is the verse in full:- குலங்களாய ஈரிரண்டில் ஒன்றிலும் பிறந்திலேன் நலங்களாய நற்கலைகள் நாலிலும் நவின்றிலேன் புலன்களைந்தும் வென்றிலேன் பொறியிலேன் புனித, நின்
இலங்கு பாதமன்றி மற்றோர் பற்றிலேன் எம் ஈசனே. kulangaLAya IriraNDil onRilum piRantilEn, nalankaLAya naRkalaikaL nAlilum navinRilEn, pulankaL aintum venRilEn, poRiyilEn punita! nin
ilangu pAdamanRi maRROr paRRilEn em IcanE! (Tiruccanta Viruttam, 90) Meaning: I was not born into any of the four castes wherein one is fit to follow dharma; (as a result) I have not learnt the four VedAs that teach good conduct; (as a result) I have not been able to control the five organs of sense (as a result) Oh the Holiest! I do not have any resort other than the glowing feet of Yours.

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SwAmi DeSikan quotes yet another statement from a verse of SrI NammAzhvAr –

SwAmi nammAzhvAr நாகணைமிசை நம்பிரான் சரணே சரண், nAgaNaimisai nampirAn caraNE caraN – The feet of the Supreme Lord reclining on AdiSesha are the only resort. Let us see the verse in full:- நாகணைமிசை நம்பிரான் சரணே சரண் நமக்கென்று நாள்தொறும் ஏகசிந்தையனாய்க் குருகூர்ச்சடகோபன் மாறன் ஆகநூற்றந்தாதி ஆயிரத்துள் இவையும் ஓர்பத்தும் வல்லார்
மாகவைகுந்தத்து மகிழ்வெய்துவர் வைகலுமே.

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nAgaNaimisai nampirAn caraNE caraN namakkenRu nALtoRum EkasintaiyanAik kurukUrc SaDakOpan mARan Aka nURRantAti AyirattuL ivaiyum Or pattum vallAr mAka vaikuntattu makizh eytuvar vaikalumE -TiruvAimozhi, 5-10-11 Meaning: With the only one thought and conviction that the feet of the Supreme Lord reclining on AdiSesha are the only refuge, KurukUr SaDakOpan, mARan composed a thousand verses. Of them, this decad will ensure permanent stay in VaikuNTham for those who master it.
SwAmi DeSikan concludes with these words: इत्यादि களிற்படியே அவ धा ரணம் இங்கே விவக்ஷிதம்.
ityAdikaLiRpaDiyE avadhAraNam ingE vivakshitam.
Such statements as these affirm that the Lord’s feet alone are the resort for us.
SwAmi DeSikan reveals the glories of the Lord’s feet that remain the gateway of easy access for the jIva-s to attain Him without any difficult. – औचित्य-कृपोत्तम्भकत्व-भोग्यत्व-अतिशय ங்களாலே देव-दानव ர்களுக்குப்
பொதுவாய் நின்ற துயரறு சுடரடிகளைத் துவக்கி “ அமலன் ஆதிபிரான் ”
படியே திருமேனியை முழுக்க அநுஸந்திக்கிறான்.
aucitya-krpottambhakatva-bhogyatva-atiSayangaLAlE deva-dAnavar-kaLukkup poduvAi ninRa tuyaraRu sudaraDikaLaittuvakki “amalan AdipirAn” paDiyE tirumEniyai muzhukka anusantikkiRAn. As for the auspicious physical form of the Lord, the most important part is His

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feet. This is because of their easy accessibility for the jIva who is eager to get himself out of this miserable worldly existence. Though the Lord’s physical form can be useful for meditation, it is not possible to attain without an entry point. This is provided by His feet alone. This has been revealed in many scriptures and in the compositions of AzhvArs who had the direct experience of His vision. But, the AzhvArs’ delight lay in attaining His feet, though they enjoyed His entire form. For example, SrI NammAzhvAr describes His feet as “ துயரறு சுடரடி ”, “tuyaraRu suDaraDi” in the very first verse of his TiruvAimozhi. The AzhvAr asks his mind to bow at the Lord’s feet which will drive away the miseries by their glow. The Lord’s feet are the appropriate asylum for one, whether he be a deva, demon or a human being, who wants getting his desires fulfilled. The Lord is also pleased with such surrender at His feet. His compassion rises to the highest level towards the prapanna. Prapatti at His feet delights the jIva and the Lord as well. Devotees like the AzhvArs expressed their enjoyment of witnessing the Lord’s entire physical form starting from His feet onwards. SrI TiruppANAzhvAr stands distinct among them through his lovely composition, namely, “amalanAdipirAn”. A person who regularly recites the dvaya mantram can enjoy the entire physical form of the Lord right from His feet, as did this AzhvAr. SwAmi DeSikan next says: இவ் विग्रह-विशिष्ट னான நாராயணன் பர-வ்யூஹாதி ஸர்வ-
அவஸ்தையிலும் ஸ்ரீமானாய் இருக்குமாப்போலே शुभ-आश्रय முமாயிருக்கும். இவற்றில் அர்ச்சாவதார பர்யந்தமாக உத்தரோத்தரம் सौलभ्य ம் அதிகம்.
iv vigraha-viSishTanAna nArAyaNan para-vyUhAti sarva-avastaiyilum SrImAnAi irukkumAppOlE, Subha-ASrayamumAyirukkum. ivaRRil arccAvatAra paryantamAka uttarOttaram saulabhyam adhikam.

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The Lord with this kind of distinguishing physical form remains inseparably with SrI in all the five states, namely, param, vyUham, vibhavam, antaryAmi and arcai. So are all the five forms, the auspicious asylums for ardent devotees.
Every one of these five forms is capable of dispelling there sins and can be easily meditated upon. This gradation of accessibility increases from one state to the next, that is, the Lord’s form in the vyUha state of vAsudeva, sankarshaNa etc. is easier to access than the earlier state as Para vAsudeva. His form in the vibhava state such as Raama, KrshNa etc. is easier to access than His forms in the vyUha state. More than the vibhava state, the state of antaryAmi is easier and the easiest to approach is His arca – idol form in the temples.
THE MEANING OF THE TERM “SARANAM” SwAmi DeSikan now takes up for explanation the next term, ‘SaraNam’ in the first part of the dvaya mantram: रक्षकत्व-मात्र த்தைச் சொன்னால் மற்ற अधिकारि க்கும் பொதுவாகையாலும், गृह த்தைச் சொன்னால் இங்கு அந்வயம் இல்லாமையினாலும், प्राप्य த்தை விவக்ஷித்தால் உபாயம் சொல்லிற்றாகாமையாலும் உத்தர खण्ड த்தோடே புநருக்தி வருகையாலும் இங்கே श ரணம்

என்கிற शब्द ம் उपाय-अर्थ-वाचक மாக நிஷ்கர்ஷிக்கப்பட்டது.

rakshakatva-mAtrattaic connAl maRRa adhikArikkum potuvAkaiyAlum, grhattaic connAl ingu anvayam illAmaiyinAlum, prApyattai vivakshittAl upAyam solliRRAkAmaiyAlum, uttara khaNDattODE punarukti varukaiyAlum ingE SaraNam enkiRa Sabdam upAya-artha-vAcakamAka nishkarshikkappaTTatu. The term, ‘SaraNam’ has several meanings such as ‘upAyam’ (means), protector, an abode etc. SwAmi DeSikan explains how ancestors determined means as the right meaning for this term.
First, let us take up the meaning, ‘protector’. If ‘SaraNam’ signifies only

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‘protector’, then the first part of the dvaya mantram will give out the message that the Lord is the protector of only those who surrender to Him. But, it is well known that the Lord is the protector of all creatures in the universe. There will not be any special significance for the usage of the term. Hence, this meaning will not be suitable.

The Protector! - jwAlA nrsimhan - SrI Ahobilam Secondly, if we consider ‘an abode’ as the meaning, then we find that the term
‘SaraNam’ in the first part of the dvaya mantram becomes superfluous.
It may be argued that the term, ‘SaraNam’ signifies the fruit one gets by surrendering to the Lord. That is also not suitable. Why? There are two

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reasons. One is, the first part which is supposed to signify the means, will not be able to do so, if the term, ‘SaraNam’ is interpreted as the fruit. The other reason is, the second part of the dvaya mantram emphasizes on the fruit derived by surrendering to the Lord. Hence, considering that the term signifies the fruit in the first part itself will be rendered redundant.
It is, therefore, best to understand that the term, ‘SaraNam’ in the earlier part signifies only the means. That is why our ancestors interpreted the first part as ‘I adopt the means of surrender’.
Thus explains SwAmi DeSikan.

SwAmi DeSikan now clears doubts regarding the necessity of having the term, ‘SaraNam’, in the dvaya mantram: प्रपद्ये என்கிற அளவாலும் அமைந்திருக்க उपायान्तर-स्थान-निवेश ம் தோற்றுகைக்காகவே இங்கு शरण-शब्द ம் கிடக்கிறது.
prapadye enkiRa aLavAlum amaintirukka upAyAntara-sthAna-niveSam tORRukaikkAkavE ingu SaraNa-Sabdam kiDakkiRatu.
A question is raised here – Is not the word, ‘prapadye’ in this first part of the dvaya mantram not enough, as it conveys the act of surrendering to the Lord? Why should there be another term, ‘SaraNam’? It is argued thus: The Lord already remains the means to grant the fruit to all those who perform karmAs prescribed by the scriptures. Hence, is it necessary to add another term, ‘SaraNam’ which is interpreted as ‘the means’? The answer for this is given as follows - When a cetana who is not qualified to adopt the bhakti yogam performs prapatti, he places the Lord in the place of the bhakti yogam and pleads with Him to reward him. That is the reason why the term, ‘SaraNam’ has been included here. After explaining this, SwAmi DeSikan answers another question:

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भख्नि-स्थान த்திலே ப்ரபத்தியை विधिया நிற்க उपायान्तर-स्थान த்திலே ஈஶ்வரன் நிற்கிறானென்றது अकिञ्चन ன் திறத்தில் कृपा-अथिशय முடைய ஈஶ்வரன் भख्नि

அநுஷ்டித்தால் அதற்குத் தரக்கடவ फल த்தை அல்ப-வ்யாஜத்தாலே தரும் என்றபடி.
bhakti-sthAnattilE prapattiyai vidhiyAniRka upAyAntara-sthAnattilE ISvaran niRkiRAnenRatu akincanan tiRattil krpA-athiSayamuDaiya ISvaran bhakti anushTittAl ataRkut tarakkaDava phalattai alpa-vyAjattAlE tarum enRapaDi. The second question is: Scriptures have prescribed prapatti in place of the bhakti yogam for those who are not qualified to adopt it, is it not? Then, how can it be appropriate to say that the Lord is kept in the place of bhakti yogam? The answer is given by SwAmi DeSikan thus: A person who cannot perform bhakti yogam is a destitute, for whom the Lord’s compassion multiplies and is ready to grant the benefit that is obtained by performing the difficult bhakti yogam, to this person for the tiny act of surrender done by him. As the Lord is the giver of all the fruits, He is being stated to be in the place of the bhakti yogam. SwAmi DeSikan concludes: இப்படிப்பட்ட उपायत्व ம் இவ் विद्य க்கு விசேஷித்து वेद्य-आकार ம்.

ippaDippaTTa upAyatvam iv vidyaikku viSEshittu vedya-AkAram. Thus, it should be understood that this prapatti vidya has this unique significance. THE SIGNIFICANCE OF THE LORD’S FEET AS THE MEANS SwAmi DeSikan now explains how the Lord’s feet become the means –

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இத்திருவடிகளுக்கு उपायत्व மாவது , ittiruvaDikaLukku upAyatvamAvatu – These feet become the means as stated by SrI NammAzhvAr in his verses in TiruvAimozhi as follows:- “ அடிக்கீழ் அமர்ந்து புகுந்தேனே ” என்ன, ஶரண்யன் उल्लसित– காருண்யனாய் भर– ஸ்வீகாரம் பண்ணி “ அடிக்கீழமர்ந்து புகுந்து அடியீர் வாழ்மின் ” என்று அருள் கொடுக்கும்படி பண்ணுகை.
“aDikkIzh amarntu pukuntEnE” (TiruvAimozhi, 6-10-10) enna, SaraNyan ullasita- kAruNyanAi bhara-svIkAram paNNi “aDikkIzhamarntu pukuntu aDiyIr vAzhmin” (TiruvAimozhi, 6-10-11) enRu aruL koDukkumpaDi paNNukai. When the jIva says before the Lord, “I have humbly surrendered at Your feet”, the Lord with overflowing compassion accepts the responsibility of their protection and graces him saying, “You who surrendered at my feet are under my protection and you will live for ever serving Me.” This explains the fact of His feet being the means. SwAmi DeSikan now explains the two different varieties of ‘upAyam’, the means: उपाय-शब्द ம் வ்யவஹித साधन த்திலும் அவ்யவஹித साधन த்திலும்
वर्ति க்குமென்னுமிடம் श्रुति-स्मृति-लोक-सिद्ध ம்.
upAya-Sabdam vyavahita sAdhanattilum avyavahita sAdhanattilum vartikkumennumiDam Sruti-smrti-loka-siddham.
‘upAyam’, that is, the means, is of two kinds. One is known as “vyavahita sAdhanam” which is the step-by-step means. The other is “avyavahita sAdhanam” which is the direct means. This is the accepted view of the Vedas, scriptures and is also the prevailing

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practice in the world.

bhagavAn’s tiruvaDi are the means to attain moksham tiruvaDi of SrI PerarulAla perumAl - Kanchi SwAmi DeSikan further clarifies these two varieties in a crisp sentence: सिद्ध-साध्य-उपाय ங்கள் இரண்டுக்கும் இவ்விரண்டு आकार ம் साध्य-भेद த்தாலே प्रति नियत ம்.
siddha-sAdhya-upAyangaL iraNDukkum ivviraNDu AkAram sAdhya-bhedattAlE prati niyatam.
We shall see these in detail. The two means are known as siddhopAyam and sAdhyopAyam. siddhopAyam is the means that exists even prior to the means of human effort. For this no effort is needed. sAdhyopAyam is the means that involves human effort. This is prapatti. The Lord is the siddhopAyam, the means that is already in existence to give the fruit directly, without the need of any human effort. The sAdhyopAyam, that is, prapatti, performed by a jIva at the feet of the Lord, brings down the Lord’s anger towards the jIva owing to the sins committed by him. Hence, prapatti is the means that involves several steps. The

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results gained through these two means are different. The reward given by the Lord is moksha, liberation. The good that is done by the prapatti is the pacification of the angry Lord and making Him bestow the reward. Thus these two kinds of means are well defined, says SwAmi DeSikan. THE SIDDHOPAYAM AND THE SADHYOPAYAM SwAmi DeSikan takes up for explanation the differences between the siddhopAyam the direct means, and the sAdhyopAyam the practical means: ஶரண்ய-வசீகரணமாய்ப் புருஷனுக்கு साध्य மாக विधि த்த பிரபத்திதன்னையே सिद्धोपाय மென்னவொண்ணாது. श्रवणादि களாலே பிறந்து நிற்கிற संबन्ध- ஜ்ஞாநமாத்ரத்தை साध्योपाय மென்றால் இது विधेय மல்லாமையாலும் अविधेय- ஜ்ஞாநத்தாலே இது மோக்ஷம் சொல்லும் सिद्धान्त த்திற்குத் துல்யமாகையாலும் साङ्ग-प्रपत्ति யை विशद மாக विधि க்கிற ப்ரகரணங்களுக்கும் विरुद्ध மாகையாலும் இது கூடாது. SaraNya-vasIkaraNamAip purushanukku sAdhyamAka vidhitta prapatti- tannaiyE siddhopAyam ennavoNNAtu. SravaNAdikaLAlE piRantu niRkiRa sambandha-j~~nAmAtrattai sAdhyopAyamenRAl itu vidheyamallAmaiyAlum, avidheya-j~~nAnAttAlE itu mOksham sollum siddhAntattiRkut tulyamAkaiyAlum, sAnga-prapattiyai viSadamAka vidhikkiRa prakaraNankaLukkum viruddhamAkaiyAlum itu kUDAtu.
SwAmi DeSikan refers here to the view of some who hold that prapatti is ‘siddhopAyam’, that is, a ready-made means and nothing is needed to be done and says it is not so. He says: “ ஶரண்ய-வசீகரணமாய்ப் புருஷனுக்கு साध्य மாக विधि த்த பிரபத்திதன்னையே

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सिद्धोपाय மென்னவொண்ணாது ”.
“SaraNya-vasIkaraNamAip purushanukku sAdhyamAka vidhitta prapatti- tannaiyE siddhopAyam ennavoNNAtu”. Since the scriptures have laid down that prapatti is for charming the Lord, the refuge and ruled that it should be performed by a person, it can not be said that the prapatti itself is ‘siddhopAyam’. Hence, that view is not correct. SwAmi DeSikan further criticizes another view: “श्रवणादि களாலே பிறந்து நிற்கிற संबन्ध- ஜ்ஞாநமாத்ரத்தை साध्योपाय
மென்றால் இது विधेय மல்லாமையாலும் अविधेय- ஜ்ஞாநத்தாலே இது மோக்ஷம் சொல்லும் सिद्धान्त த்திற்குத் துல்யமாகையாலும் साङ्ग-प्रपत्ति யை विशद மாக विधि க்கிற ப்ரகரணங்களுக்கும் विरुद्ध மாகையாலும் இது கூடாது ” . “SravaNAdikaLAlE piRantu niRkiRa sambandha-j~~nAmAtrattai sAdhyopAyam enRAl itu vidheyamallAmaiyAlum, avidheya-j~~nAnAttAlE itu mOksham sollum siddhAntattiRkut tulyamAkaiyAlum, sAnga-prapattiyai viSadamAka vidhikkiRa prakaraNankaLukkum viruddhamAkaiyAlum itu kUDAtu”. Some describe the mere knowing, through discourses, about the relationship between the Lord and the jIva as the ‘sAdhyopAyam’, that is, the means to be performed. It is also not correct. By listening to what others say or by reading books, one naturally comes to know about the relationship between the Lord and the jIva. There is no necessity for the scriptures to impose this as a rule. Secondly, if it is said that even if the scriptures have not laid it down as a rule, mere acquisition of knowledge of the relationship is enough for one to get moksham, it would become another doctrine that one can attain moksham by a knowledge not laid down by the scripture! But, the scriptures lay down that prapatti has to be performed with all its limbs. The knowledge of the

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relationship alone can not be the means for attaining the moksham. Hence, the Lord is the only siddhopAyam and prapatti and the bhakti yogam are sAdhyopAyam-s, concludes SwAmi DeSikan. SwAmi DeSikan now explains how the Lord stands as the siddhopAyam, the direct means that is readily available and does not presuppose any sAdhana from the seeker: ஆகையால், “अमृतं साधनं साध्यं”, “रामो विग्रहवान् धर्मः”, “कृर्ष्णं धर्मं सनातनम्”, “तदेकोपायतायाञ्चा”, “त्वमेवोपायभूतो मे” इत्यादि களிற்படியே रक्षण-उपयुख्न-सर्व-आकार- विशिष्ट னாய்க் கொண்டு पूर्व-सिद्ध னாய் அவசர- प्रतीक्ष னாய் வ்யாஜமாத்ர-
प्रसादनीय னாய் நிற்கிற श्रियःपति யே सिद्धोपाय ம்.
AkaiyAl, “amrtam sAdhanam sAdhyam”, “rAmo vigrahavAn dharma:”, “krshNam dharmam sanAtanam”, “tadekopAyatAyAncA”, “tvamevopAyabhUto me” ityAdikaLiRpadiyE rakshaNa-upayukta-sarva-AkAra-viSishTanAik koNdu pUrva- siddhanAi avasara-pratIkshanAi vyAjamAtra-prasAdanIyanAi niRkiRa Sriya:patiye siddhopAyam. SwAmi DeSikan says, the Lord, the Consort of Lakshmi, alone is the siddhopAyam. He explains: The Lord stands as the eternal means even before the human effort is made. Actually, He waits for the right opportunity to save the jIva. He will give up His anger towards the sinner jIva using the mere act of prapatti performed by the jIva as an excuse. This is because He is in the company of His Consort, SrI. SwAmi DeSikan quotes from a number of pramANams in support. We shall see the first one: अमृतं साधनं साध्यं

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amrtam sAdhanam sAdhyam The full Slokam is as follows: अमृतं साधनं साध्यं यं पश्यन्ति मनीषिणः। यझाख्यं परमात्मानं विष्णुं ध्यायन्न सीदति॥ amrtam sAdhanam sAdhyam yam paSyanti manIshiNa: | yaj~nAkhyam paramAtmAnam vishNum dhyAyan na sIdati || –VishNu dharmam, 72-4 Meaning: The learned consider the Supreme Lord as the eternal means and the goal of attainment; and if He is meditated upon, all miseries will disappear. Now, the second quote: रामो विग्रहवान् धर्मः
rAmo vigrahavAn dharma: Here is the full Slokam: रामो विग्रहवान् धर्मः साधुः सत्यपराक्रमः। राजा सर्वस्य लोकस्य देवानां मघवानिव॥ rAmo vigrahavAn dharma: sAdhu: satyaparAkrama: | rAjA sarvasya lokasya devAnAm maghavAn iva ||
–rAmayaNam, AraNya KhANDa, 37-13

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Meaning:
Raama is dharma incarnate, pious and of unfailing prowess. He is the ruler of the entire humanity as Indra is the ruler of devAs. These are words of mArIca to rAvaNa, when the latter was persuading the former to help him to abduct sItA. The next quotation is from MahAbhArata: कृष्णं धर्मं सनातनम्
krshNam dharmam sanAtanam
The full verse is as follows: ये च वेदविदो विप्राः ये चाध्यात्मविदो जनाः। ते वदन्ति महात्मानं कृर्ष्णं धर्मं सनातनम्॥
ye ca vedavido viprA: ye cAdhyAtmavido janA: | te vadanti mahAtmAnam krshNam dharmam sanAtanam || –MahAbhArata, AraNya parva, 71-123 Meaning: Those Brahmins who are well versed in the earlier part of the Veda and those in the latter part of it, which speaks of the Supreme Lord, both are of the view that SrI KrshNa is the eternal dharma, that is, the upAyam that always exists. This endorses the fact that the Lord is the eternal means. The next quotation is: तदेकोपायतायाञ्चा

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tadekopAyatAyAncA
We shall see the entire verse stated to be of Bharatamuni, defining prapatti: अनन्यसाध्ये स्वाभीष्टे महाविश्वासपूर्ववकम्। तदेकोपायतायाञ्चा प्रपत्तिः शरणागतिः॥ ananyasAdhye svAbhIshTe mahAviSvAsa pUrvakam | tadekopAyatAyAncA prapatti: SaraNAgati: || Meaning:
Prapatti is a prayer for help to another capable person with faith, by one who is unable to fulfill his desire on his own. The last quotation is – त्वमेवोपायभूतो मे
tvamvopAyabhUto me Here is the verse in full: त्वमेवोपायभूतो मे भवेति प्रार्थनामतिः। शरणागतिरित्युख्ना सादेवेऽस्मिन् प्रयुज्यताम्॥ tvamevopAyabhUto me bhavati prArthanAmati: | SaraNAgatirityuktA sAdeve asmin prayujyatAm ||
(ahirbhudnya samhita, 37-31) Meaning:
“Be my upAyam.” This prayer is called SaraNAgati. Let it be performed to the

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Lord. SwAmi DeSikan says that on the basis of these statements and others, SrImaN nArAyaNa, the Consort of Sri is the siddhopAyam.

The Lord of SrI, is the siddhopAyam SrI Perundevi tAyAr and SrI PerarulAla perumal serti - Kanchi SwAmi DeSikan further explains how the Lord is the siddhopAyam: இது भख्नि-प्रपत्ति களைப் போல ஒன்றால் साध्य மன்று. अङ्ग- ப்ரபத்தி பண்ணினவ னுக்குப் போலே வேறொரு சுமை எடுக்காதே अकिञ्चन னுக்கு उपायान्तर- स्थान த்திலே நிற்கிறது. तत्प्रसादमात्र மே साध्य ம். ஆகையால், அடைக்கலம் அடைந்தேன் என்கிற साङ्ग-भर ந்யாஸம் अधिकार-कृत्य ம்.
समर्पित-भर- ஸ்வீகாரம்

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सिद्धोपाय- மான ईश्वर-कृत्य ம்.
itu bhakti-prapattikaLaip pOla onRAl sAdhyamanRu. anga-prapatti paNNinavanukkup pOlE vERoru sumai edukkAtE akincananukku upAyAntara- sthAnattilE niRkiRatu. tatprasAdamAtramE sAdhyam. AkaiyAl, aDaikkalam aDaintEn enkiRa sAdhya-bharanyAsam adhikAra-krtyam. samarpita-bhara- svIkAram siddhopAyamAna ISvara-krtyam.
The Lord, the Consort of SrI, is the eternal means which, unlike the bhakti yogam and prapatti, is not an act to be performed. A person, who wants to adopt the bhakti yogam, has to perform prapatti as an auxiliary. After performing the prapatti, he has to continue the bhakti yogam which is like carrying a heavy load. But, a person, who has no ability to do the bhakti yogam, is like a destitute. When such a person does prapatti, the Lord stands in the place of the bhakti yogam and grants the fulfillment of that person’s desire and he is not required to carryout any other difficult act for this purpose. The only action the person has to do is the prapatti with all its auxiliaries, declaring, “I have surrendered to You and You are my refuge.” On His part, the Lord, who is the siddhopAyam, accepts the prapatti thus performed by the person. THE ROLES OF THE JIVA, THE LORD AND THE ACARYA SwAmi DeSikan now discusses the role played by a jIva, the Lord and the AcArya: “तव भरोऽहमकारिषि धार्मिकः”
என்கிறபடியே நிபுணனுக்கு भर-समर्पण மும் आचार्य- कृत्य ம். அப்போது, இவ்விரண்டு விஷயத்திலும் ஸ்வரூப-
அநுரூபமான கைங்கர்யம் स्व-कृत्य ம்.
“tava bharohamakArishi dhArmika:” enkiRapaDiyE, nipuNanukku bhara- samrpaNamum AcArya-krtyam. appOtu, ivviraNDu vishayattilum svarUpa-

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anurUpamAna kainkaryam sva-krtyam. While distinguishing the roles to be enacted by the three – the jIva, the Lord and the AcArya, SwAmi DeSikan quotes from a Slokam of SrI ParAsara BhaTTar, “tava bharohamakArishi dhArmika:”. We shall study the Slokam in full: तव भरोऽहमकारिषि धार्मिकैः
शरणमित्यपि वाचमुदैरिरम्। इति ससाक्षिकयन्निदमद्य मां
कुरु भरं तव रङ्गधुरन्धर॥ tava bharohamakArishi dhArmikai:
SaraNamityapi vAcamudairiram | iti sasAkshikayannidamadya mAm
kuru bharam tava rangadhurandhara || –SrIrangarAjastavam, 2-102 Meaning:
Oh, Lord of SrIrangam, my AcAryAs who follow dharma, have placed me under Your custody. I have also uttered the word ‘SaraNam’, seeking refuge. Taking these two facts into consideration, make me Your responsibility. On the basis of this Slokam, SwAmi DeSikan says that it is the duty of the jIva, who is eligible for performing prapatti, to perform the prapatti with all its auxiliaries and place the responsibility of saving him on the Lord. Accepting the responsibility thus submitted by the jIva is the duty of the Lord, who is the siddhopAyam. In the case of the jIva who has cleverly placed the responsibility of performing the prapatti to his AcArya, it becomes the duty of the AcArya to accept that responsibility and in turn, submit it to the Lord. If the prapatti

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is thus performed through the AcArya, it is the duty of the jIva to render service to both the AcArya and the Lord. THE COMPONENTS OF PRAPATTI IN THE FIRST PART OF DVAYA MANTRAM SwAmi DeSikan proceeds to reveal the ‘angA-s’ or accessories of ‘prapatti’ that are subtly indicated in the first of the two parts of the dvaya-mantram: இப்படி सिद्धोपाय விஷயமான श ரண- शब्द த்தோடே அந்விதமான
“प्रपद्ये” என்கிற पद ம் साङ्ग-भरसमर्पण த்தைக் காட்டுகிறது. ஆநுகூல்ய ஸங்கல்பமும் ப்ராதிகூல்ய வர்ஜநமும் प्रथम-पद த்தாலே सूचित மாய் இங்கு अर्थसिद्ध முமாகிறது. இதில் गत्यर्थ மான धातु बुद्ध्यर्थ மாகையாலும், बुद्धि शब्द ம் अध्यवसाय த்தைச் சொல்லுகையாலும், இதன் மஹத்தையை ‘प्र’ என்கிற उपसर्ग ம் காட்டுகையாலும் மஹாவிச்வாஸம் சொல்லியதாயிற்று. “कर्तव्यं सकृदेव” என்கிற ஶ்லோகத்தை இங்கே அநுஸந்திப்பது. ippaDi siddhopAya vishayamAna SaraNa-SabdattODE anvitamAna “prapadye” enkiRa padam sAnga-bhara-samarpaNattaik kATTukiRatu. AnukUlya sankalpamum prAatikUlya varjanamum prathama-padattAlE sUcitamAi ingu artha-siddhamumAkiRatu. itil, gatyarthamAna dhAtu buddhyartamAkaiyAlum, buddhi Sabdam adhyavasAyattaic colukaiyAlum, itan mahattaiyai ‘pra’ enkiRa upasargam kATTukaiyAlum mahAviSvasam colliyatAyiRRu. “kartavyam sakrdeva” enkiRa Slokattai ingE anusantippatu.
Thus the term “prapadye” means ‘I surrender’. As we have already seen, the term ‘caraNau’ indicates the Lord’s feet, the siddhopAyam. When we link the term “prapadye” with the term “SaraNam” (refuge), the meaning we get is: Surrender is to be performed with all its components or ‘angA-s’. Such a prapatti is known as “sAnga-prapatti”. The components, it may be recalled, are:

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AnukUlya sankalpam – the intention to do whatever is pleasing to the Lord; prAtikUlya varjanam – the avoidance of whatever is displeasing to Him; mahA viSvAsam - the immense faith that He will grant protection; goptrtva varaNam – begging His protection kArpaNyam – the feeling of helplessness and Atmanikshepam – the surrender of the self. Of these, the first two components, namely, AnukUlya-sankalpam and prAtikUlya-varjanam, are hinted by the first term, “SrIman nArAyaNa”, says SwAmi DeSikan. He further says, another accessory, namely, mahA-viSvAsam, is also indicated in this part of the mantram. How? He explains: The verb ‘prapadye’ which means ‘to go’ or ‘to move’ also means ‘to know’ or ‘to have a knowledge of’. Hence, the root, ‘pad’ in the word ‘prapadye’, meaning ‘to go’, indicates the specific knowledge required in this context. This word meaning ‘knowledge’ also indicates the determination; The intensity of this knowledge is indicated by the prefix ‘pra’ in the term, ‘prapadye’. Because of these reasons, the intense faith in the Lord which is the ‘mahA viSvAsam’ is confirmed. SwAmi DeSikan suggests that the Slokam beginning with ‘kartavyam sakrdrva’ may be kept in mind in this context. This Slokam is part of his stotram named, “nyAsa tilakam”. We shall see this Slokam in full:- कर्तव्यं सकृदेव हन्त कलुषं सर्वं ततो नश्यति
ब्रह्मेशादिसुदुर्लभं पदमपि प्राप्यं मया द्रागिति।

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विश्वासप्रतिबन्धिचिन्तनमिदं पर्यस्यति न्यस्यतां रङ्गाधीश रमापतित्वसुभगं नारायणत्वं तव॥ kartavyam sakrdeva hanta kalusham sarvam tato naSyati brahmeSAdisudurlabham padamapi prApyam mayA drAgiti | viSvAsapratibandhicintanamidam paryasyati nyasyatAm rangAdhISa ramApatitvasubhagam nArAyaNatvam tava || (nyAsa tilakam - 19) Meaning:
O Lord of SrIrangam! Those who want to surrender at Your feet may have five doubts. They are: Can a cetana who has committed countless sins attain You by merely performing prapatti once? You are said to give the fruits in accordance with the nature of karma one has done. How is it possible for you to grant the greatest benefit of moksham that can not be attained by even gods like Brahma, Siva etc.? As You have nothing to gain from others, how will it be appropriate to hold that You grant the biggest benefit in return to a small act of prapatti? Only minor gods hasten to grant benefits. But, You take your own time in granting benefits. When this is the case, is it proper to say that you grant the moksham at any time as desired by the prapannan? You have neither an equal nor a superior. Will you grant the benefit of same nature to everyone who surrenders to you, without seeing whether he is a low or a superior being? If these five kinds of doubts arise in one’s mind, then it means that the prapannan does not satisfy the important requirement of mahA viSvAsam.

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The above mentioned five doubts are best resolved by seeking the help of an AcArya. Once the prapannam learns from him the significance of the term “SrImat”, and understands that the Lord is the dear Consort of SrI as also
the significance of His name, “nArAyaNa”, these doubts will disappear immediately, says SwAmi DeSikan.

Our Merciful AcAryAs help remove our doubts! SrImad azhagiya singars of SrI MaTham From these two terms, the poignant features of the five aspects, namely: purushakAram (recommendation), sambandham (relationship), guNam (qualities), vyApAram (efforts) and prayojanam (fruit) are revealed.

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‘purushakAram’ is the strong recommendation made by SrI to the Lord for protecting the jIva who has surrendered to them. ‘sambandham’ is the relationship between the jIva and the Lord in the form of a servant and the Master. ‘guNam’ refers to the innumerable and measureless qualities and attributes of the Lord. ‘vyApAram’ is the Lord’s readiness to grant to the jIva, who has surrendered at His feet, moksham at any time as desired by the jIva, without expecting anything else from him in return. ‘prayojanam’ is the satisfaction derived by the jIva on attaining moksham and the pleasure that the Lord derives by granting moksham to the jIva. Learning the above facts, the jIva gets endowed with firm faith in the Lord,
known as ‘mahA viSvAsam’. SwAmi DeSikan further discusses the importance of ‘mahA viSvAsam’: प्रपत्ति- லக்ஷண வாக்கியத்தின்படியே विश्वास-पूर्वक-प्रार्थ னையும் இங்கே ஆகிறது.
prapatti-lakshaNa vAkkiyattinpaDiyE viSvAsa-pUrvaka-prArthanaiyum ingE AkiRatu.
As per the definition of ‘prapatti’, the supplication preceded by faith (viSvAsam) is also stressed here. SwAmi DeSikan draws support from statements of SrIbhAshyakAra in support: “प्रपत्तिविश्वासः” என்று தொடங்கி, “विश्वासपूर्वकं प्रार्थनमिति यावत्” என்றும், “विश्वासपूर्वर्कं भगवन्तं नित्यकिङ्करतां प्रार्थये” என்றும் ஸ்ரீபாஷ்யகாரர் அருளிச் செய்தார். “विश्वासो द्वयार्थः” என்றதற்கும் இதுவே தாத்பர்யம்.

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“prapatti-viSvAsa:” enRu toDangi, “viSvAsa-pUrvakam prArthanamiti yAvat”
enRum, “viSvAsa-pUrvakam bhagavantam nityakinkaratAm prArthaye” enRum SrIbhAshyakArar aruLic ceytAr. “viSvAso dvayArtha:” enRataRkum ituvE tAtparyam.
SwAmi DeSikan has referred to the first quotation of SrIbhAshyakAra in his SrI rahasyatrayasAram too:- “प्रपत्तिविश्वासः” என்று தொடங்கி, “विश्वासपूर्वकं प्रार्थनमिति यावत्” என்றும், “prapatti-viSvAsa:” enRu toDangi, “viSvAsa-pUrvakam prArthanamiti yAvat” enRum. In its full form, the sentence is as follows: प्रपत्तिविश्वासः सकृत् प्रार्थनामात्रेण अपेक्षितं दास्यतीति विश्वासपूर्वकं प्रार्थनमिति यावत्॥
prapatti-viSvAsa: sakrt prArtanAmAtreNa apekshitam dAsyatIti viSvAsa-pUrvakam prArthanamiti yAvat || – SrIbhAshyakAra says, “Prapatti is faith; it is prayer accompanied by faith that the Lord will grant whatever is desired on account of a single act of prayer.” Here the emphasis is on the importance of ‘viSvAsam – faith at the beginning and the prayer for help in the form of prapatti.
The second reference to the statement of SrIbhAshyakAra made by SwAmi DeSikan is as: विश्वासपूर्वकं भगवन्तं नित्यकिङ्करतां प्रार्थये என்றும் ஸ்ரீபாஷ்யகாரர் அருளிச் செய்தார்.
viSvAsa-pUrvakam bhagavantam nityakinkaratAm prArthaye enRum SrIbhAshyakArar aruLic ceytAr.
The above statement forms a part of SrIrangagadyam, one of the three

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gadyams composed by SrIbhAshyakAra. He says, “With faith, I pray to BhagavAn that I may be taken into His eternal service.” Here, SwAmi DeSikan’s commentary on SrIrangagadyam is worth considering. He says, “The performance of prapatti should be based on the faith that the Lord will surely save us and should also be accompanied by a prayer to Him for succour.” SwAmi DeSikan endorses this with another quotation, the source of which is not known: “विश्वासो द्वयार्थः” என்றதற்கும் இதுவே தாத்பர்யம்.
“viSvAsodvayArtha:” enRataRkum ituvE tAtparyam – that is, ‘The same is the message conveyed by “Faith is the meaning of the dvaya.” The quote is part of a Slokam, which is as follows: नारायणं सलक्ष्मीकं प्राप्तुं तच्चरणद्वयम्। उपाय इति विश्वासो द्वयार्थः शरणागतिः॥ nArAyaNam salakshmIkam prAptum tat SaraNadvayam | upAya iti viSvAso dvayArth: SaraNAgati: || Meaning:
The SaraNAgati referred to in dvaya means only faith in the two feet of nArAyaNa being the only upAyam for the attainment of Him with His Consort, Lakshmi. (In SrIrahasyatrayasAram, SwAmi DeSikan refers to the source as a statement of the learned and adds that this statement implies that in his mind a mumukshu must have absolute faith in the efficacy of SaraNAgati, and also the importance of faith as an accessory to prapatti.) SwAmi DeSikan explains that prapatti also includes a prayer that the Lord be

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the means for moksham: “ உபாயமாகப் பற்றுகின்றேன் ” என்கையாலே, “आत्मात्मीयभरन्यासः”, “सकृदेव प्रपन्नस्य कृत्यं नैवास्ति किञ्चन” इत्यादि களிற்படியே அவ்விஷயத்தில் कर्तव्य-शेष-निवृत्ति-हेतु-
வான भरन्यास மும் இங்கே ஆகிறது.
“upAyamAkap paRRukinREn” enkaiyAlE, “AtmAtmIyabharanyAsa:”, “sakrdeva prapannasya krtyam naivAsti kincana” ityAdikaLiRpadiyE avvishyattil kartavya- Sesha-nivrtti-hetu-vAna bharanyAsamum ingE AkiRatu. According to SwAmi DeSikan, when we consider the sentence, “caraNau SaraNam prapadye” – “I hold the feet as the means”, we find that the plea to the Lord for being the means is being made based on the intense faith in Him. In support, he refers to some pramANams, ङ्क्तआत्मात्मीयभरन्यासःट्ट। ङ्क्तसकृदेव प्रपन्नस्य कृत्यं नैवास्ति किञ्चनट्ट। “AtmAtmIyabharanyAsah”, “sakrdeva prapannasya krtyam naivAsti kincana.” We shall consider them one by one: आत्मात्मीयभरन्यासः ह्यात्म निक्षेप उच्यते।
AtmAtmIyabharanyAsa: hi Atma-nikshEpa ucyate | (LakshmI tantram, 17-80) Meaning:
The surrender of responsibility for one’s self and all belonging to him/her is called ‘Atma nikshepam’, that is, surrender of one’s self. शरणं भव देवेश नाथ लक्ष्मीपते मम। सकृदेव प्रपन्नस्य कृत्यं नैवास्ति किञ्चन॥ SaraNam bhava deveSa nAtha lakshmIpate mama |

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sakrdeva prapannasya krtyam naivAsti kincana || (LakshmI tantram, 28-16) Meaning:
‘Oh the Consort of LakshmI, be my protector!’ So saying when once the prapanna surrenders his self, there is nothing further for him to do. These emphasize that the ‘mahA viSvAsam’ - intense faith – is a very important component of prapatti. When the jIva thus surrenders his self to the Lord with unshakable faith, he has nothing further to do.
SwAmi DeSikan refers to a couple of pramANams to stress that surrendering oneself is the main and ‘mahA viSvAsam’ etc. are the components of prapatti: “न्यासः पञ्चाङ्गसंयुतः”, “अनेनैव तु मन्त्रेण” इत्यादि களாலே भरन्यास மே அங்கி என் னுமிடம் सिद्ध ம்.

“nyAsa: pancAngasamyuta:”, “anenaiva tu mantreNa” ityAdikaLAlE bharanyAsamE angi ennumiDam siddham. Let us see the first pramANa in full: निक्षेपापरपर्यायो न्यासः पञ्चाङ्गसंयुतः। संन्यासस्त्याग इत्युख्नः शरणागतिरित्यपि॥ nikshepAparaparyAyo nyAsa: pancAngasamyuta: | samnyAsastyAga ityukta: SaraNAgatirityapi || - -LakshmI tantram, 17-75 Meaning: nyAsam, which is synonymous with nikshepa, has five components. It is also referred to as sanyAsa, tyAga or SaraNAgati. This confirms the fact that surrender is the main means which has five

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components, as we discussed earlier. Now, the next pramANam quoted by SwAmi DeSikan: अनेनैव तु मन्त्रेण स्वात्मानं मयि निक्षिपेत्। मयि निक्षिप्तकर्तव्यः कृतकृत्यो भविष्यति॥ anenaiva tu mantreNa svAtmAnam mayi nikshipet | mayi nikshipta-kartavya: krtakrtyo bhavishyati || –sAtyaki tantram Meaning:
With this mantram one should surrender one’s self to Me. The one, who has surrendered to Me the responsibility of doing what should be done, becomes one who has accomplished his duty.
Thus, the surrender of the responsibility of protection (bhara-samarpaNam) should be chiefly thought of while uttering the dvaya mantram of prapatti. SwAmi DeSikan concludes: इत्यादि களாலே भरन्यास மே அங்கி என்னுமிடம் सिद्ध ம்.
ityAdikaLAlE bharanyAsamE angi ennumiDam siddham.
From the above and other such pramANams it is clear that the surrendering of the responsibility of protection to the Lord, that is, prapatti, is the principal means that has five components. SwAmi DeSikan proceeds with the questions on the components of prapatti: “प्रपत्तिं तां प्रयुञ्जीत स्वाङ्गैः पञ्चभिरावृतां”
என்று அங்கமான ஆநுகூல்ய ஸங்கல்பாதிகளை संभावित-स्वभाव ம் என்பார்க்கு உத்தரகாலத்தில் ஆநுகூல்யாதிகளுடைய அநியமத்திலே தாத்பர்யம்.

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“prapattim tAm prayunjIta svAngai: pancabhirAvrtAm” enRu angamAna AnukUlya sankalpAtikaLai sambhAvita-svabhAvam enpArkku uttarakAlattil AnukUlyAdikaLuDaiya aniyamattilE tAtparyam.
SwAmi DeSikan refers to a pramANa in support of the five components of prapatti – “प्रपत्तिं तां प्रयुञ्जीत स्वाङ्गैः पञ्चभिरावृतां”, “prapattim tAm prayunjIta svAngai: pancabhirAvrtAm” – Let us see this in full: प्रपत्तिं तां प्रयुञ्जीत स्वाङ्गैः पञ्चभिरावृतां। प्रातिकूल्यं परित्यख्नमानुकूल्यं च संश्रितम्॥ prapattim tAm prayunjIta svAngai: pancabhirAvrtAm | prAtikUlyam parityaktamAnukUlyam ca samSritam || (LakshmI tantram, 28-11) Meaning:
He (an aspirant for moksham) should perform prapatti in all its five components, with resolves such as, “I give up all acts that would displease the Lord and thus be detrimental to attainment of moksham, and adopt only those would be conducive to moksham and hence please Him.”
In order to clarify, SwAmi DeSikan then refers to a view of some on the necessity of the presence of the components in the person who is to do prapatti. According to them, the components like AnukUlya sankalpam etc., are not necessary for prapatti and these would spontaneously be a part of one who intends to perform prapatti at the Lord’s feet. Their view is that there need be no hard and fast rule that these components be present in the person after the prapatti.

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However, there is a rule that the prapanna can not live in whatever way he feels, points out SwAmi DeSikan: ஆகையாலே, மேல் अपाय-संप्लव த்திலும், अधिकार-विरुद्ध-उपाय-परिग्रह த்திலும் पुनः प्रपदन ம் विधि க்கிறது.
AkaiyAlE, mEl apAya-samplavattilum, adhikAri-viruddha-upAya-parigrahattilum puna: prapadanam vidhikkiRatu. If the components of prapatti are not compulsory, then some problems may arise. It may appear as though the prapanna is free to do as he pleases, and may even commit a sin! It is not so, as it has been laid down that after prapatti, if any sin is committed by the prapanna, he has to perform prapatti again. It is also laid down that if a prapanna adopts another means at variance to his state, he has to perform another prapatti in atonement. Hence, the prapanna can not act as he desires.
SwAmi DeSikan clears more doubts that would arise in the minds of people about the validity of the components of prapatti, like AnukUlya sankalpam, prAtikUlya varjanam etc.: கபோத-நாளீஜங்க-வானராதி வ்ருத்தாந்தங்களைப் பார்த்தால் சரணாகத னுக்குத் தத்காலத்திலும் ஆநுகூல்யாதி நியமமின்றிக்கே இிருக்க ரக்ஷிக்கக் கண்டோமே என்னில், லோகத்தில் காருணிகர் धर्म-अभिसन्धि விஶேஷத்தாலே அப்படிக்கு ரக்ஷிக்கிறார். ஈஶ்வரன் ரக்ஷிக்கும் போது, தன்னுடைய நியோகத்தை यथावत् அநுஷ்டிப்பித்து ரக்ஷிக்கும்.
kapOda-nALIjanga-vAnarAdi vrttAntanglaip pArttAl caraNAgatanukkut tatkAlattilm AnukUlyAdi niyamaminRikkE irukka rakshikkak kaNDOmE ennil, lOkattil kAruNikar dharma-abhisandhi viSeshattAlE appaDikku rakshikkiRAr. ISvaran rakshikkum pOtu, tannuDaiya niyOkattai yathAvat anushTippittu rakshikkum.

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A doubt arises as to whether one who undertakes to perform prapatti must observe the norm of doing only acts that please the Lord and give up acts that displease Him. But, this does not seem appropriate in the worldly context. The objection has reference to some stories that form part of the epics: கபோத-நாளீஜங்க-வானராதி வ்ருத்தாந்தங்களைப் பார்த்தால் ,
kapOda-nALIjanga-vAnarAdi vruttAntangalaip pArttAl – Looking at the stories of dove-hunter, crane-brahmin and monkey-hunter…. The first and the third stories were stated by Lord Raama in the YuddhakhANdam of ValmIki RaamaayaNa, while the second one is in the AraNya -parva of MahAbhAratam. The dove-hunter and the monkey-hunter stories are discussed by SwAmi DeSikan in detail in the abhaya-pradAna-sAram, another Chillarai rahasyam of his. The crane-brahmin story is a part of the story of dharma-vyAdar occurring in the MahAbhAratam. (For details please refer to the relevant sources.)
Referring to these stories, the critic says, “It is said that creatures like dove, crane and monkey saved the hunter, brAhmin and another hunter respectively though these creatures had borne the brunt of the acts of the latter. Hence, there is no need to insist on adopting acts pleasing to the Lord and giving up acts that do not please Him.”
SwAmi DeSikan replies to this objection as follows: “ லோகத்தில் காருணிகர் धर्म-अभिसन्धि விஶேஷத்தாலே அப்படிக்கு ரக்ஷிக்கிறார். ஈஶ்வரன் ரக்ஷிக்கும் போது, தன்னுடைய நியோகத்தை यथावत् அநுஷ்டிப்பது ரக்ஷிக்கும். ”, “lOkattil kAruNikar dharma-abhisandhi viSeshattAlE appaDikku rakshikkiRAr. ISvaran rakshikkum pOtu, tannuDaiya niyOkattai yathAvat anushTippittu rakshikkum.”

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It is seen in the world that whenever anyone, who so ever he may be, is in a very difficult situation, a truly compassionate person extends a helping hand to the sufferer, as he thinks that it is his dharma. The same was the case with the dove, the crane and the monkey, which were naturally very compassionate and did not care as to whether the person in need was a friend or an enemy, as can be seen from the stories referred to earlier. They protected the hunter, the brAhmin and the hunter respectively considering it as an act of puNyam, even though they were harmed by the very same beings.
But, it is different in the case of the Lord. SwAmi DeSikan clarifies that though He is full of compassion, He will not extend protection disregarding the scriptural rules laid down by Himself. Hence, He will ensure that all the components of prapatti are followed by the prapanna. It is, therefore, essential to observe these angAs of prapatti, according to SwAmi DeSikan. SwAmi DeSikan further stresses the essentiality of the components of prapatti: இங்கு உத்தமன் “अहमस्यपराधानामालयोऽकिञ्चनोऽगतिः’, “अकिञ्चनोऽनन्यगतिः”
इत्यादि களிற் சொன்ன अधिकार விசேஷத்தோடும் கார்பண்யமாகிற அங்கத்தோடும் கூடின भर ஸமர்ப்பணத்தில் கர்த்தாவான தன்னைக் காட்டுகிறது.
ingu uttaman “ahamasyaparAdhAnAmAlayokincanogati:”, “akincanonanyagati:” ityAdikaLiR sonna adhikAra-viSeshattODum kArpaNyamAiRa angattODum kUDina samarppaNattil karttAvAna tannaik kATTukiRatu. Now we shall consider this sentence of SwAmi DeSikan closely grammar based insights. He uses the term “uttaman” to indicate the performer of prapatti. Grammatically it refers ‘the first person’. The first part of the dvaya mantram ends as “prapadye” – meaning (I) surrender. Here, the first person, “I” is not specifically mentioned, but, the word “prapadye” terminates in the first person (singular), giving the meaning, “I surrender.” In Sanskrit grammar, it is known

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as “uttama purusha eka vacanam” while in Tamil grammar, it is known as “tanmai vikuti”. SwAmi DeSikan uses the term “uttaman” to pack all these facts in a single word.

The Lord is compassionate but is never lenient to transgressors namperumAL - SrIrangam After this technical matter, we shall study the two quotes used by SwAmi DeSikan. The first one is from ahirbudhnya samhita - अहमस्यपराधानामालयोऽकिञ्चनोऽगतिः ahamasyaparAdhAnAmAlayokincanogati: (ahirbudhnya samhita, 37-30) Meaning:
I am the abode of all transgressions; I have no means (upAyam) to save myself

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and I have nothing else to attain other than You. The second quote is from a Slokam of SrI ALavantAr’s stotraratnam: न धर्मनिष्ठोऽस्मि न चात्मवेदी
न भख्निमान् त्वच्चरणारविन्दे। अकिञ्चनोऽनन्यगतिः शरण्य
त्वत्पादमूलं शरणं प्रपद्ये॥ na dharmanishTho asmi na ca AtmavedI
na bhaktimAn tvat SaraNAravinde | akincana ananyagati: SaraNya
tvatpAdamUlam SarNam prapadye || (stotra ratnam-22) Meaning:
I have adopted neither the karma yogam nor the j~nAna yogam; nor have I done bhakti yogam towards the lotus feet of Yours. Oh the SaraNya (Saviour), I seek the refuge of Your lotus feet; I have no other means and nothing else to attain besides You. SwAmi Desikan continues further: “इत्यादि களிற் சொன்ன अधिकार -விசேஷத்தோடும் கார்பண்யமாகிற அங்கத்தோடும் கூடின भर ஸமர்ப்பணத்தில் கர்த்தாவான தன்னைக் காட்டுகிறது. ”, “ityAdikaLiR sonna adhikAra-viSeshattODum kArpaNyamAkiRa angattODum kUDina bhara samarppaNattil karttAvAna tannaik kATTukiRatu.”

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Explanation:
By mentioning “ityAdikaLiR sonna”, SwAmi DeSikan says, “according to these and other pramANams”, indicating there are more such references bearing the same message as stated in these two quotes. The crux of the sentence is:- The term “prapadye” indicates the performer of prapatti. He must have the qualifications as indicated in the above quotes. As already explained, the act of prapatti has six components, namely – AnukUlya sankalpam – the intention to do whatever is pleasing to the Lord; prAtikUlya varjanam – the avoidance of whatever is displeasing to Him; mahA viSvAsam - absolute faith that He will grant protection; goptrtva varaNam – begging His protection and kArpaNyam – the feeling of helplessness; besides the sixth one which is the main, that is,
Atmanikshepam – the act of surrendering oneself.
For our convenience, we keep the order slightly changed as follows: AnukUlya sankalpam – the resolve to do whatever is pleasing to the Lord; prAtikUlya varjanam – the avoidance of whatever is displeasing to Him; kArpaNyam – the feeling of helplessness; Atmanikshepam – the act of surrendering oneself; goptrtva varaNam – begging His protection; and mahA viSvAsam - absolute faith that He will grant protection. The first qualification is, the prapanna should resolve that he will do only those

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actions which are pleasing to the Lord. The second one is, he should totally give up doing acts which will displease Him. But, in practical life in this world, one comes under the influence or control of his own senses including the mind. There is every likely-hood of his committing mistakes, especially those beyond his control. It is natural. But, at the same time, immediately after the first mistake, a seeker of moksham realizes it and regrets for what he has done. This remorse leads to a sense of helplessness, which is the next qualification, known as kArpaNyam. This feeling of helplessness will make him realize that there are no means except surrendering himself at the feet of the Lord through an AcArya. This is the next component of prapatti, that is, Atmanikshepam. By doing so, he begs for protection from the Lord, which is the next component, goptrtva varaNam. After the prapatti, he should remain confident that the matter has been left in the hands of the Lord and He will take care of him. This faith is the most important and a vital component of prapatti, called, mahA viSvAsam, supreme faith. There after he should strictly adhere to the promises he had made at the time of prapatti. Now, coming back to the above sentence of SwAmi DeSikan: अधिकार -விஶேஷத்தோடும் கார்பண்யமாகிற அங்கத்தோடும் கூடின
भर ஸமர்ப்பணத்தில் கர்த்தாவான தன்னைக் காட்டுகிறது. ”,
adhikAra-viSeshattODum kArpaNyamAkiRa angattOdum kUDina bhara samarppaNattil karttAvAna tannaik kATTukiRatu.”
Here, by “adhikAra-viSeshattODum”, SwAmi DeSikan refers to special qualifications, “doing actions that please the Lord” and “avoiding acts that would displease Him”. Along with these, he must have the sense of remorse for violations and a realization of total inability to adopt any other means or “upAyam”, such as karma yogam, j~nAna yogam and bhakti yogam to cross of the ocean of samsAra in order to attain the Lord. The term, “prapadye” which ends in the singular first person, indicates the “kartA”, the performer of prapatti who is endowed with the first two components combined with the third

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component, “kArpaNyam”, the feeling of total helplessness. SwAmi DeSikan now speaks about the attitude one should have while performing the prapatti: “ அதுவுமவனதின்னருளே ”, “ ஆறெனக்கு நின் பாதமே சரணாகத் தந்தொழிந்தாய் ” इत्यादि களிற்படியே ப்ரபத்தியும் அவனடியாக வந்ததென்று अनुसंधेय ம். “atuvumavanatinnaruLE”, “ARenakku nin pAdamE caraNAkat tantozintAi” ityAdikaLiRpaDiyE prapattiyum avanaDiyAka vantatenRu anusandheyam.
SwAmi DeSikan says that a prapanna should keep in his mind that he is able to
perform prapatti only due to the Lord’s grace. He refers to two statements of SrI NammAzhvAr from his TiruvAimozhi, “ அதுவுமவனதின்னருளே ”, “ ஆறெனக்கு நின் பாதமே சரணாகத் தந்தொழிந்தாய் ”, “atuvumavanatinnaruLE”, “ARenakku nin pAdamE caraNAkat tantozintAi”. Before studying the two quotes, we may recall an important practice followed by us, SrIvaishNavites, namely sAtvika tyAgam, while doing any duty. A person, who has developed wisdom due to the grace of an AcArya, will have no selfish attachment to the fruits of his actions. He will not think that he is doing the work on his own. This attitude is all the more necessary for a person seeking moksham. Even while he performs prapatti, he should keep in mind that he does so only due to the Lord’s grace and that the fruit also belongs to Him. This is what SrI NammAzhvAr says in the quotation above. Let us see his verse in full: உணர்வில் உம்பரொருவனை அவனதருளால் உறற்பொருட்டு என் உணர்வினுள்ளே இருத்தினேன் அதுவும் அவனது இன்னருளே உணர்வும் உயிரும் உடம்பும் மற்று உலப்பினவும் பழுதேயாம் உணர்வைப் பெறவூர்ந்திறவேறி யானும் தானாயொழிந்தானே.

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Lord of nitya sUris - SrI PerarulAlan on Garuda vAhanam - Kanchi

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uNarvil umparoruvanai avanataruLAl uRaRporuTTu, en uNarvinuLLE iruttinEn, atuvum avanatu innaruLE uNarvum uyirum uDambum maRRu ulappinavum pazhutEyAm uNarvaip peRavUrntiRavERi yAnum tAnAyozhintAnE. (TiruvAimozhi, 8-8-3) Meaning:
In order to attain the Lord of nitya sUris, I fixed Him as the goal of my inner knowledge. Even this desire rose in my mind only due to His loving grace. He led me gradually to realize that seeking material objects, the life-breath, the physical body and other objects are useless. He did not stop with these, but took me further to realize my AtmA and then to realize that He is all; also that the term “I” only indicates Himself and that He is the ultimate one being in all and the ultimate end.
SwAmi DeSikan has quoted this to emphasize that one performs prapatti only because of His grace and not by one’s own effort. Now, let us take up the second quotation, which too is from TiruvAimozhi: ஆறெனக்கு நின் பாதமே சரணாகத் தந்தொழிந்தாய் உனக்கு
ஓர் கைம்மாறுநானொன்றிலேன் எனதாவியும் உனதே சேறுகொள் கரும்பும் பெருஞ்செந்நெலும் மலிதண் சிரீவரமங்கை நாறுபூந்தண்துழாய்முடியாய் தெய்வநாயகனே. ARenakku nin pAdamE caraNAakat tantozhintAi unakku
Or kaimmARu nAnonRilEn enatAviyum unatE cERukoL karumbum perum cennelum malitaN sirIvaramangai nARupUntaN tuzhAi muDiyAi deivanAyakanE. – TiruvAimozhi, 5-7-10

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Meaning:
Oh deiva-nAyaka, the Lord Who adorns the garland of fragrant tuLasI, Who is stationed at the cool city of SirIvaramangai (VAnamAmalai) rich with the fields of sugar-cane and rice! You have yourself given Your feet as the fruit of my attainment and as the means for attaining it. For this mighty help, I do not have anything to give You in return, as even my AtmA too is Yours. SwAmi DeSikan concludes thus: “इत्यादि களிற்படியே ப்ரபத்தியும் அவனடியாக வந்ததென்று अनुसंधेय ம் ”
“ityAdikaLiRpaDiyE prapattiyum avanaDiyAka vantatenRu anusandheyam”
In keeping with these and other pramANams, it should be borne in mind that the performance of prapatti too is due to Him.
SwAmi DeSikan cites another authority to emphasize that the prapanna should be aware that he is performing prapatti due to the Lord’s grace alone: இப் प्रकार த்தை, “स्वयं वस्तू कुर्वन् जनमिममकस्मात् सरसिजप्रकारौ पुद्मायास्तव च चरणौ नः शरणयन्” என்று லக்ஷ்மீ கல்யாணத்தில் நம்மாழ்வார் பாசுரமாக பட்டர் அருளிச் செய்தார். ip-prakArattai, “svayam vastU kurvan janamimamakasmAt sarasijaprakArau padmAyAstava ca caraNau na: SaraNayan” enRu lakshmI kalyANattil nammAzhvAr pAsuramAka bhaTTar aruLic seytAr. SwAmi DeSikan has explained that one should adopt the attitude of selflessness while doing any act laid down in SAstrAs, more particularly, when one performs prapatti. This is also emphasized by SrI ParAsara BhaTTar, in his work “SrI LakshmI KalyANam”, through a quotation which he says is of SrI NammAzhvAr:

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स्वयं वस्तू कुर्वन् जनमिममकस्मात् सरसिजप्रकारौ पुद्मायास्तव च चरणौ नः शरणयन् svayam vastU kurvan janamimamakasmAt sarasijaprakArau padmAyAstava ca
caraNau na: SaraNayan Meaning:
(Oh Lord!) You grace me, who am a non-entity into a being and grant the lotus- like feet of Yours and that of Your Consort as a refuge to me! SwAmi DeSikan says, the sense of detachment is common to the performance of karma yogam etc. as well as the prapatti: தத்த்வஜ்ஞானமடியாக வருகிற फलसङ्ग-कर्तृत्व-त्याग-पूर्वक மான அநுஷ்ட்டாநம் நிவ்ருத்தி- धर्म ங்களான कर्मयाोगादि களிலும்
प्रपदन த்திலும் துல்யம்.
tattva-j~nAnamaDiyAka varukiRa phala-sanga-kartrtva-tyAga-pUrvakamAna anushThAnam nivrutti-dharmankaLAna karma-yogAdikaLilum prapadanattilum tulyam.
Any practice of rites based on the knowledge of essential nature of things will be devoid of self-centered outlook, that is, the doer will not have selfish attachment to the fruit of the act nor will he think he is the doer. This attitude of renunciation of phala and kartrtva is essential for performing karma yogam, bhakti yogam etc. The same applies to the performance of prapatti too, says SwAmi Desikan. He further says:
“ உத்தர க்ருத்யத்தில் உபாயத்வ त्याग ம் விஶேஷித்திருக்கும். ” “uttara krutyattil upAyatva tyAga-m viSeshittirukkum.” During the post-prapatti life, the prapanna will do all good acts not as a means to moksham, but with the feeling of performing them as his duty. The feeling

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of renunciation will be stronger while doing acts in the post-prapatti period. SwAmi DeSikan adds: “प्रपद्ये”
என்கிற वर्तमान-निर्देश ம் साङ्ग-अनुष्ठान- க்ஷணத்தைக் காட்டுகிறது. “prapadye” enkiRa vartamAna-nirdeSam sAnga-anushThAna-kshaNattaik
kATTukiRatu. The term “prapadye” in the first part of the dvaya-mantram is in the present tense, meaning ‘I surrender’. As this mantram is uttered at the moment of performing prapatti, the term “prapadye” in the mantram indicates prapatti with all its components.
As it is in the present sense, a doubt may arise: ‘’Does one have to perform prapatti till he leaves his present physical body?’ Let us discover from SwAmi DeSikan’s reply which follows next.
SwAmi DeSikan replies that prapatti is to be performed only once as it is done for a specific purpose: உபாஸநத்தில் “सकृत् कृतः शास्त्रार्थः” என்கிற ந்யாயத்திற்குச் சில வசனங்களால் விரோதம் உண்டாயிற்று. இங்கு அநுக்ரஹமே உள்ளது. இது, “सकृदेव प्रपन्नाय”, “सकृदेव हि शास्त्रार्थः”, “यः सकृत् शरणं गतः”, “ननु प्रपन्नः सकृदेव नाथ”, “सकृत् प्रार्थना
मात्रेण”, இத்யாதிகளாலும் காகாஸுராதி வ்ருத்தாந்தங்களாலும் सिद्ध ம். upASanattil, “sakrt krta: SAsrArtha:” enkiRa nyAyattiRkuc cila vacanankaLAl virodham uNdAyiRRu. ingu anugrahamE uLLatu. itu “sakrdeva prapannAya”, “sakrdeva hi SAstrArtha:”, “ya: sakrt SaraNam gata:”, “nanu prapanna: sakrdeva nAtha”, “sakrt prArthanA mAtreNa” ityAdikaLAlum kAkAsurAdi vruttAntankaLAlum siddham.
Here, by “upASanam”, Swami DeSikan means bhakti yogam. He points out that in

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the case of bhakti yogam, the rule laid down in the scripture, that is, an action specified for a particular goal has to be performed only once, is invalidated by certain specific rule meant only for the adoption of the bhakti yogam. This particular rule, which SwAmi DeSikan quotes, is from Karma mImAmsa. The full statement is: सकृत् कृतः शास्त्रार्थः सकृत्तु स्यात् कृतार्थत्वादङ्गवत् ॥ sakrut krta: SAstrArtha: sakrttu syAt krtArthatvAdangavat || –pUrva mImAmsa 11-1-22 Meaning:
An action, enjoined in the SAstra for a single objective, should be performed only once.
He points out that this general rule can not be applied in the case of bhakti yogam as it comes under some other rule exclusively laid down by the SAstra for those who choose this means. According to that rule, bhakti yogam has to be performed continuously till the attainment of the goal, that is, moksham. However, as regards prapatti, the rule quoted above is favourable to it and there is no need to do it again unlike in the case of bhakti yogam. SwAmi DeSikan says, this is confirmed from different examples like that of KaakAsura – the Crow demon. He also mentions several quotations in support: सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतद्व्रतं मम॥ sakrdeva prapannAya tavAsmIti ca yAcate | abhayam sarvabhUtebhyo dadAmyetadvratam mama || (rAmAyaNam, 6-18-33)

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Meaning:
If a person who performs prapatti only once saying, ‘I exist for You’, I free him from fear from all beings. This is my vow. सकृदेव हि शास्त्रार्थः कृतोऽयं तारयेन्नरम्। उपायापायसंयोगे निष्ठया हीयतेऽनया॥ sakrdeva SAstrArtha: krtoyam tArayennaram | upAyApAyasamyoge nishThayA hIyate anayA || (LakshmI tantram, 17-92) Meaning:
If a person performs prapatti just once, as laid down in the scripture, it will relieve him from the bondage of samsAra and bless him with moksham. कुयोनिष्वपि संजातो यः सकृत् शरणं गतः। तं मातापितृहन्तारमपि पाति भवार्तिहा॥ kuyonishvapi samjAto ya: sakrt SaraNam gata: | tam mAtApitru-hantAramapi pAti bhavArtihA || (Source not known) Meaning:
Even if a person may have been born in the lowest caste, if he performs prapatti just once, the Lord, Who is of the nature of removing the worldly suffering protects him even if he had committed the sin of killing his own parents. ननु प्रपन्नः सकृदेव नाथ
तवाहमस्मीति च याचमानः।

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तवानुकम्प्यः स्मरतः प्रतिझां
मदेकवर्जं किमिदं व्रतं ते॥ nanu prapanna: sakrdeva nAtha
tavAhamsmIti ca yAcamAna: | tavAnukampya: smarata: pratij~nAm
madekavarjam kimidam vratam te || (stotra ratnam-64) Meaning:
Oh Lord, he who surrenders to You once saying “I am Yours” becomes worthy of Your mercy. You remember the promise You made during Your incarnation as Rama. Is this resolve of Yours applicable to all excepting me? सकृत् प्रार्थनामात्रेण अपेक्षितं दास्यतीति विश्वासपूर्वकं प्रार्थनमिति यावत्॥ sakrt prArthanAmAtreNa apekshitam dAsytIti viSvAsapUrvakam
prArtanamiti yAvat || –SrIbhAshyakArar vAkyam Meaning:
Prapatti is a faith. That is, it is a prayer to the Lord with the faith that he will grant whatever we request from Him.
SwAmi DeSikan says these statements are all proved by the incidents such as the one involving the Crow demon – kAkAsura, which is well known in the VaalmIki RaamAyaNa. It is now clear that prapatti is to be performed only once. The reference to the Crow demon was made by sItA while talking to HanumAn in the aSoka grove in Lanka.
Here, SwAmi DeSikan takes up a doubt that arises in the minds of people. They

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point out that it is stated in Upanishads that prapatti is a yajna, that is, a sacrifice and it has an end like the avabhrtha snAnam as regards any sacrifice. That means there is continuity till the end of the sacrifice. But, they point out, in the case of prapatti, it has to be done only once, yet it has an end which is the death of the performer. This appears to be contradictory, they wonder. SwAmi DeSikan comes to clear this doubt now: இப்படி க்ஷணக்ருத்யமான ந்யாஸ யாகத்துக்கு நைரபேக்ஷ்யம் தோற்றுகைக்காக केवलं भगवत्-संकल्प-साध्य மான மரணத்தை अवभृथं ் என்கிறது. இதற்கு இவன் மேலிருந்து செய்யும் अनुकूल-वृत्त्यादि களில் ஒன்றும் இதற்கு அங்கமன்று என்கையிலே தாத்பர்யம்.
ippaDi kshaNakruthyamAna nyAsa yAgattukku nairapekshyam tORRukaikkAka kevalam bhagavat-sankalpa-sAdhyamAna maraNattai avabhrtham enkiRatu. itaRku ivan mEliruntu seyyum anukUla-vrttyAdikaLil onRum itaRku angamanRu enkaiyilE tAtparyam.
nyAsam or prapatti which is a sacrifice, takes just a moment to perform and complete and it has to be done only once. Besides, it does not require any other component. This apparent contradiction is resolved thus: As the scripture states, only the prapanna’s end life is the closure of this prapatti yajna. However, the death is not in his hands, it may be asked. It is explained, his death occurs as per the Lord’s will alone. The intention of describing his death as the avabhrtha snAnam, the ceremonial bath taken after a sacrifice is finished.
SwAmi DeSikan further says: The good services being done by the cetana who has performed the momentary prapatti will not form part of prapatti, as prapatti does not need any supplementary acts. That is why the death of the prapanna is described as the avabhrtha snAnam. SwAmi DeSikan goes further:

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இப்பூர்வ खण्ड த்தில் ப்ரகாசித்த பரந்யாஸத்தை அநுஷ்ட்டிக்குமவனுக்கு तत्त्व- झानादि-संपादनं पूर्व-कृत्यम् . आनुकूल्य संकल्पादि तत्काल-कृत्य ம். ஶ்வயம்
ப்ரயோஜநமான निरपाराध கைங்கர்யம் உத்தர कृत्य ம்.

ippUrva khaNDattil prakAsitta bharanyAsattai anushTTikkumavanukku tattva- j~nAnAdi-sampAdanam pUrva-krtyam, AnukUlya sankalpAdi tatkAla-krytyam. svayam-prayOjanamAna kainkaryam uttara krtyam. Here, SwAmi DeSikan explains, before a person adopts prapatti he should approach an AcArya and acquire knowledge about tattvA-s, bhagavad bhakti etc. This is essential.

Approach a sadAcArya to acquire knowledge HH 45th paTTam SrImat azhagiya singar At the time of doing prapatti, he should be firm to do things that will please the Lord and take a pledge that he will not do things which are considered sins.

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Again, after he adopts prapatti, he should not engage in activities with traces of sin; he should continue to perform daily and occasional karmA-s with an attitude of these being his services to the Lord and not for any personal benefits. SwAmi Desikan continues further: पूर्व-कृत्य-विकल ன் अधिकारि அல்லன். तत्काल-कृत्य-विकल ன் कृतकृत्य னல்லன். उत्तर- कृत्य-विकल ன் कृतार्थ னல்லன். இப்படி विकल ரானவர்களும் “कथंचिदुपकारेण कृतेनैकेन तुष्यति” என்கிறபடியே कृतझ னான ஶரண்யனுடைய க்ருபையாலே
क्रमेण பூர்ணராவார்கள். pUrva-krtya-vikalan adhikAri allan. tatkAla-krtya-vikalan krta-krtyanallan. uttara-krtya-vikalan krtArthan allan. ippaDi vikalarAnavarkaLum “kathamcidupakAreNa krtenaikena tushyati” enkiRapaDiyE krtaj~nanAna SaraNyanuDaiya krupaiyAlE krameNa pUrNarAvarkaL. SwAmi DeSikan says, a person who does not earn the necessary knowledge stated earlier before prapatti, he becomes ineligible for adopting prapatti. Similarly, in case whatever is required to be done at the time of performing prapatti, is not done by anyone, he becomes unfit to adopt prapatti. Again, the person after performing prapatti does not conduct him-self as expected will not be considered to be on the right path.
However, even persons with such shortcomings will, as time passes, turn perfect by the grace of the Lord, Who remains grateful even for a small good act done to Him. SwAmi DeSikan shows an authoritative scriptural statement in support: “सकृज्जप्तेन मन्त्रेण”
என்று ஸாத்யகி தந்த்ரத்தில் சொன்னது இங்கும் துல்யமிறே.

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sakrt japtena mantreNa” enRu sAtyaki tantrattil sonnatu ingum tulyamiRE. It is stated in the scripture named ‘sAtayaki tantram’ that the person who does prapatti uttering once the dvaya mantram will attain the greatest bliss. This is equally applicable here too. SwAmi Desikan gives a few more quotes in support: भव शरणमितीरयन्ति ये वै bhava SaraNamitIrayanti ye vai This quote is a part of a Slokam from SrI VishNupurANam. We shall see the full Slokam: कमलनयन वासुदेव विष्णो धरणिधराच्युत शङ्खचक्रपाणे। भव शरणमितीरयन्ति ये वै व्यज भट दूरतरेण तानपापान्॥ kamalanayana vAsudeva vishNo dharaNidharAcyuta Sankha-cakra-pANe | bhava SaraNamitIrayanti ye vai vyaja bhaTa dUratareNa tAnapApAn || —VishNu PurANam, 3-7-33 Meaning:
Those who utter “Oh the Lotus-eyed! VAsudeva! VishNu! The Bearer of the earth! acyuta! You that are armed with the conch and the discus! You are my refuge!” are not sinners; they should be left unharmed. येन केनापि प्रकारेण द्वयवख्ना त्वं yena kenApi prakAreNa dvaya vaktA tvam - - This is a part of SaraNAgati gadyam of SrI RaamAnuja, which is uttered by the Lord to the AcArya when he surrenders at His feet. The Lord assures him saying; ‘Since you have uttered the dvaya mantram, whatever may be the manner of the utterance, your redemption is My responsibility.’

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Lord of Kanchi - SrI PerarulAlan

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एतदुच्चारण मात्रावलम्बनेन etaduccAraNa mAtrAvambanena - - This quote is part of a sentence addressed to the Lord in SrI RaamAnuja’s SrIranga gadyam. The sentence in full with its meaning follows: एतदुच्चारण मात्रावलम्बनेन उच्यमानार्थ परमार्थनिष्ठं मे मनस्त्वमेवाद्यैव कारय॥ etaduccAraNa mAtrAvambanena ucyamAnArtha paramArthanishTham me manastvamevedyaiva kAraya || Meaning:
‘You will Yourself enable me even now to have implicit faith in the words (dvayam) uttered by me.’ प्रपत्तिवाचैव prapatti vAcaiva – - This quote is from a Slokam in SrI VaradarAjastavam of SrI KUratAzhvAn.
The entire Slokam and its import: यथाऽसि यावानसि योऽसि यद्गुणः
करीश यादृग्विभवो यदिङ्गितः। तथाविधं त्वाऽहमभख्नदुर्ग्रहं
प्रपत्तिवाचैव निरीक्षितुं वृणे॥ yathAsi yAvanasi ya: asi yadguNa:
karISa! yAdrgvibhavo yadingita: |

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tathAvidham tvA ahamabhaktadurgraham
prapatti vAcaiva nirIkshitum vruNe || –SrI VaradarAjastavam-92 Meaning:
Oh the Lord of Kaanci! Whoever You may be, whatever may be of Your nature, whatever may Your stature, whatever may be You powers, actions etc., I long to see You by merely saying the term “prapatti”. SwAmi DeSikan concludes: இத்யாதிகளிலும் இதன் ப்ரபாவம் கண்டுகொள்வது.
ityAtikaLilum itan prabhAvam kaNDu koLvatu.
Through such statements one may come to know the glory of prapatti. SwAmi DeSikan goes further ahead: “सकृदुच्चरितं येन हरिरित्यक्षरद्वयं” என்கிறபடியே லகுவான இரண்டு அக்ஷரங்களை உச்சரிக்க, இட்டபடை கல் படையானால், गुरु தரமான இவ்வாக்ய த்வயத்தை உச்சரித்தவனுக்கு இது கேட்கவேண்டுமோ?
“sakrt uccaritam yena hari: ityakshara dvayam” enkiRapadiyE laghuvAna iraNDu aksharankaLai uccarikka, iTTapaDai kal paDaiyAnAl, gurutaramAna iv-vAkya dvayattai uccarittavanukku itu kETka vENDumO? We have seen how the Lord considers Himself grateful to the cetana for just doing a minute bit of good act that pleases Him. He does not stop there, but comes forward to complete the effect of the cetana’s prapatti so that he achieves the goal for which he did the prapatti, i.e., moksham. When the SAstrAs assure the fruit in full for uttering the dvaya mantram just once, is it not justified that even if there are shortcomings in the case of a prapanna, he will in due course attain the benefit in full?

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SwAmi DeSikan, compassionate as he was, gives the proof for this from the SAstra: सकृदुच्चरितं ये न हरिरित्यक्षरद्वयं sakrt uccaritam ye na hari: ityakshara dvayam – This quote is from a Slokam in VishNu dharma, which follows: सकृदुच्चरितं येन हरिरित्यक्षरद्वयं ।
बद्धः परिकरस्तेन मोक्षाय गमनं प्रति॥
sakrduccaritam ye na harirityakshara dvayam | baddha: parikarastena mokshAya gamanum prati || —VishNu dharmam: 70-84 Meaning:
By the man who has once uttered the two syllables ‘Hari:’ – by him steps have been taken for attaining moksham. SwAmi DeSikan says this is an authoritative declaration in the case of uttering the name of ‘Hari:’. If just uttering ‘Hari:’ once is like laying a concrete foundation, what to talk of the effect of uttering the two sentences of dvayam once for a person who does the prapatti! SwAmi DeSikan further points out: தமஸ்ஸாலும் ரஜஸ்ஸாலும் வரும் கலக்கம் அறுக்கையாலே “पारमार्थिकी ……
यथावस्थिता” என்னும்படியான பரிபூர்ண ப்ரபத்தி பண்ணினவனுக்குத் தான்
கோலின பலம் தான் கோலின காலத்திலே ஸித்திக்கும்.
tamassAlum rajassAlum varum kalakkam aRukkaiyAlE “pArmArthikI ……

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yathAvasthitA” ennumpaDiyAna paripUrNa prapatti paNNinavnukku tAn kOlina phalam tAn kOlina kAlattilE siddhikkum.
When the sattva quality dominates in a person, all perturbation in his mind due to rAjasa and tAmasa qualities will disappear. Thereafter, when he adopts total surrender at the Lord’s feet, the purpose for which he performed the prapatti will bring benefit to him at the exact time as he desired. To prove this point, Swami DeSikan mentions two references: “pArmArthikI” and “yathAvasthitA”- Both these form part of a sentence in the prayer uttered by SrI RaamAnuja addressed to SrI, the Consort of the Lord in the SaraNAgati gadyam. The AcArya prays to the Goddess: “Oh DevI, may my sincere and faithful surrender at the lotus-like feet of the Lord be continuous and effective until aDiyEn attains my goal of moksham.” SwAmi DeSikan assures us that such a prapatti will beget all the desires up to moksham: இது ஸகல फलसाधन ம் என்னுமிடம் “तावदार्थिः तथा वाञ्छा तावन्मोहः तथाऽसुखं”, “यद्येन कामकामेन” இத்யாதிகளிலும், काक-विभीषण-कपोत-सुमुख-द्रौपदी-गजेन्द्र
-क्षत्रबन्तु-मुचुकुन्दादि-वृत्तान्त ந்தங்களிலும் காணலாம்.
itu sakala phalasAdhanam ennumiDam “tAvadArthi: tathA vAnchA tava moha: tathAsukham”, “yadyena kAmakAmEna” ityAdikaLilum, kAka-vibhIshaNa-kapota -sumukha-draupadI-gajendra-kshatrabandhu- mucukundAdi vrttAtankaLilum kANalAm. That this prapatti is the means for begetting all desires is stated in scriptures and through the stories of the Crow-demon, VibhIshaNa, Kapota, sumukha, draupadI, Gajendra, Kshatrabandhu, mucukunda etc. We shall see the two quotes in full:

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तावदार्थिस्तथा वाञ्छा तावन्मोहस्तथाऽसुखम्। यावन्नयाति शरणं त्वामशेषाघनाशनम्॥
tAvadArthi: tathA vAnchA tAvat moha: tathAsukham | yAvanna yAti SaraNam tvAm aSeshAghanASanam ||
— VishNu PurANam, 1-9-73 Meaning:
Only so long as one does not perform prapatti to You Who can destroy all sins, the person will have the anxiety to recover the lost wealth; will have the desire to acquire new wealth; will there be the absence of the enjoyment of one’s Atma as something different from the body; will have the sorrow of samsAra; and the absence of the enjoyment of ParmAtmA. यद्येन कामकामेन न साध्यं साधनान्तरैः। मुमुक्षुणा यत्साङ्ख्येन योगेन न च भख्नितः॥ प्राप्यते परमं धाम यतो नावर्तते यतिः। तेन तेनाप्यते तत्तत् न्यासेनैव महामुने॥ परमात्मा च तेनैव साध्यते पुरुषोत्तमः॥ yadyena kAmakAmena na sAdhyam sAdhanAntarai: | mumukshuNA yatsAnkhyena yogena na ca bhaktita: ||
prApyate paramam dhAma yato nAvartate yati: | tena tenApyate tattat nyAsenaiva mahAmune ||

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paramAtmA ca tenaiva sAdhyate purushottama: || —ahirbhudnya Samhita,37-25, 26, 27 Meaning:
Whatever object desired, by whatsoever person and whatever cannot be obtained by other means, and that moksham from which abode there is no return and which cannot be attained by karma yogam, j~nAna yogam or bhakti yogam, all these fruits are obtained, Oh great Sage, by those who strive for these goals by performing prapatti. The Supreme Self is attained only by prapatti. SwAmi DeSikan summarizes these points in a beautiful Tamil pAsuram: வினைவிடுத்து வியன் குணத்தால் எம்மையாக்கி வெருவுரை கேட்டு அவை கேட்க விரும்பி நாளும்
தனையனைத்தும் அடைந்திடத் தான் அடைந்து நின்ற
தன் திருமாதுடன் இறையும் தனியா நாதன்
நினைவழிக்கும் வினை வழிக்கு விலக்காய் நிற்கும் நிகரில்லா நெடும் குணங்கள் நிலைபெறத் தன் கனைகழற்கீழ் அடைக்கலமாம் காட்சி தந்து காரணனாம் தன் காவல் கவர்கின்றானே.
vianiviDuttu viyan guNattAl emmaiyAkki veruvurai kETTu avai kETka virumbi nALum tanaiyanaittum aDaintiDat tAn aDaintu ninRa tan tirumAtuDan iRaiyum taniyA nAthan ninaivazhikkum vinai vazhikku vilakkAi niRkum

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nikarillA neDum guNankaL nilaipeRat tan

kanaikazhaRkIzh aDaikkalamAm kATci tantu kAraNanAm tan kAval kavarkinRAnE.
Meaning: SrI, the Consort of the Lord, removes the obstacles to adopting the means of prapatti for the persons who approach Her. She also makes their qualities fit enough to do service to the Lord. She listens to the plea made by them trembling out of fear, “Oh Devi please reach us, the sinners as we are, to the feet of the Lord”. She makes the Lord to listen to their plea. She is easily approachable by all who are eager to survive. She approaches the Lord for the sake of those who approached Her. The Lord Who never parts with His Consort even for a moment sees that His auspicious qualities would become meaningful only if He protects the jIvA-s who approach Him and His Consort. He establishes His title of being the Greatest Protector by inducing his devotees in prapatti and accepts them under His feet for according protection to them. SwAmi Desikan concludes the explanation of the first part of the dvaya mantram and turns towards the second and final part of the mantram. இப்படி ஸர்வபுருஷார்த்தங்களையும் ஸாதிக்கவற்றான உபாயம் இங்கு எதற்காக? என்ன, “ கண்டு கேட்டு ” என்கிற பாட்டின்படியே க்ஷுத்ரப்ரயோஜநங்களோடு துவக்கற்ற புருஷார்த்த விஶேஷத்தைக் காட்டுகிறது உத்தர கண்டம்.
ippaDi sarva purushArtthankaLaiyum sAdhikkavaRRAna upAyam ingu etaRkAka? enna, “kaNDu kETTu” enkiRa pATTinpaDiyE kshudra-pryOjanangkaLODu tuvakkaRRa purushArttha viSeshattaik kATTukiRatu, uttara khaNDam. A query arises: It has been stated that the means of prapatti is capable of getting all sorts of objectives. For what purpose such a means has been mentioned here in this dvayam? The answer is: While there are innumerable objectives to be attained in this mundane world that are not ever lasting, there

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is, however, one which is completely different from such worldly objectives and which lasts for ever. That is moksham which is revealed by the later part of the dvaya mantram

The Divine vision of BHagavAn with SrI Deities at SrI MaTham, Chembur In this regard, SwAmi DeSikan refers to a verse from TiruvAimozhi of SrI NammAzhvAr, with a quote, “kaNDu kETTu”. We shall see the entire verse: கண்டுகேட்டுற்று மோந்துண்டுழலும் ஐங்கருவி கண்ட இன்பம் தெரிவரிய அளவில்லாச் சிற்றின்பம் ஒண்தொடியாள் திருமகளும் நீயுமே நிலாநிற்பக் கண்டசதிர் கண்டொழிந்தேன் அடைந்தேன் உன்திருவடியே. kaNDu kETTuRRu mOntu uNDu uzhalum ainkaruvi kaNDa inbam therivariya aLavillAc ciRRinbam

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oNtoDiyAL tirumakaLum niumE nilA niRpa kaNDacatir kaNDozhintEn aDaintEn un tiruvaDiyE.
—TiruvAimozhi, 4-9-10 Meaning:
The pleasures of five senses of seeing, hearing, touching, smelling and tasting and also, the unlimited but inferior enjoyment of one’s own Self (AtmAnubhavam) which is not capable of being realized by the senses, have been given up by me. I have now witnessed the beautiful vision of both You and Sri together and attained Your divine feet. Here ends the discussion on the earlier part (pUrva bhAgam) of dvayam. SwAmi DeSikan takes up the latter part (uttara bhAgam) of the mantram. THE SECOND PART OF DVAYAM The significance of the term ‘SrImat’ SwAmi DeSikan now takes up for discussion the latter part (uttara bhAgam) of the dvaya mantram, i.e., “SrImate nArAyaNAya nama:”. First comes the term “Srimate”- which literally means ‘associated with SrI- LakshmI’. This term precedes the Lord’s name, ‘nArayaNa’ Who is ever inseparably united with His Consort, SrI. Along with Her, the Lord stands as ‘Seshi’ – the Master. Both jointly accept the kainkaryam-s, services, rendered by the cetana in SrIvaikuNTham, the highest Abode. This fact has been talked about by AzhvAr and in RaamAyaNa as well as in the stotra ratnam of SrI ALavantAr which are referred to by SwAmi DeSikan: இதில் ‘श्रीमत्’ शब्द ம்
“ ஒண் தொடியாள் திருமகளும் நீயுமே நிலாநிற்ப ”, “ கோலத் திருமாமகளோடுன்னை ” என்கிறபடியே நிரதிஶய भोग्य மான शेषि தத்த்வம் “भवांस्तु

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सह वैदेह्या”, “तया सहासीनमनन्तभोगिनि” इत्यादि களில் சொன்ன சோ்த்தியிலே கைங்கர்ய- प्रतिसंबन्धि யாய்க் கொண்டு நித்ய-யுக்தமாய் நிற்கிற நிலையைக் காட்டுகிறது.

itil, ‘SrImat’ Sabdam “oN toDiyAL tirumakaLum nIyumE niLaniRpa”, “kOlat tirumAmakaLODu unnai” enkiRapaDiyE niratiSaya bhogyamAna Seshi tattvam “bhavAmstu saha vaidehyA”, “tayA sahAsInamanantabhogini” ityAdikaLil conna cErttiyilE kainkarya-pratisambandhiyAyk koNDu nitya-yuktamAi niRkiRa nilaiyaik kATTukiRatu.
First, the quotes from Tamil verses: “oN toDiyAL tirumakaLum nIyumE niLaniRpa” and “kOlat tirumA makaLODu unnai”. We shall look at these now. The first quote is from a pAsuram in tiruvAimozhi (4-9-10) which we have already seen in the earlier part. It means, (‘I have witnessed) You and Your Consort with shining rings adorning Her hands, you both alone in the space beyond the prakrti’. The second quote is from another verse of tiruvAimozhi: ஞாலத்தூடே நடந்தும் நின்றும் கிடந்திருந்தும் சாலப்பலநாள் உகந்தோறுயிர்கள் காப்பானே கோலத் திருமாமகளோடுன்னைக் கூடாதே சாலப்பலநாள் அடியேன் இன்னம் தளர்வேனோ? j~nAlattUDE naDantum ninRum kiDantu iruntum cAlap palanAL ukantORuyirkaL kAppAnE kOlat tirumA makaLODu unnaik kUDAtE cAlap palanAL aDiyEn innam taLarvEnO? –tiruvAimozhi, 6-9-3

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Meaning:
You walked on this earth, showed Your standing, reclining and sitting postures, on various occasions, era after era, in order to protect the lives on the earth. I am becoming weaker and weaker without joining You along with pleasing Lakshmi. How long like this, Oh Lord? AzhvAr expresses his longing to join the Lord, not Him alone, but with His Consort, Lakshmi. Hence, SwAmi DeSikan highlights the importance of serving the Divine Couple together and not merely the Lord alone. This is signified by the term ‘SrImat’ in the latter part of the dvaya mantram. SwAmi DeSikan does not stop with the Tamil quotes but goes ahead with quotes in Sanskrit too: भवांस्तु सह वैदेह्या bhavAmstu saha vaidehyA तया सहासीनमनन्तभोगिनि tayA sahAsInamananta-bhogini”. Let us see the first one: This was uttered by SrI LakshmaNa while pleading with his brother to take him along to the forest where SrI rAma was to spend 14 years as directed by Kaikeyi. भवांस्तु सह वैदेह्या गिरिसानुषु रंस्यते।
अर्हं सर्वं करिष्यामि जाग्रतः स्वपतश्च ते॥
bhavAmstu saha vaidehyA girisAnushu ramsyate | aham sarvam karishyAmi jAgrata: svapataSca te ||
- vAlmIkI rAmAyaNaa, 2-31-27

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Meaning:
LakshmaNa addresses Sri rAma, “You will sport with Vaidehi (sItA) freely on mountain-tops. I shall do everything for you whether you are awake or asleep.” (LakshmaNa desires to serve SrI rAma together with His Consort, sItA.) Now the second quote: तया सहासीनमनन्तभोगिनि tayA sahAsInamananta-bhogini – This is part of a Slokam from stotraratnam of SrI YaamunAcArya. तया सहासीनमनन्तभोगिनि
प्रकृष्टविझानबलैकधामनि। फणामणिव्रातमयूकमण्डल- प्रकाशमानोदरदिव्यधामनि॥ tayA sahAsInamanantaabhOgini
prkrshTa vij~nAna balaika dhAmani | phaNAmaNivrAtamayUkamaNDala- prakASamAnodaradivyadhAmani || (stotraratnam-39) Meaning: tayA saha – along with Her, Your Consort, SrI;
AsInam - sitting

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anantabhogini- on ananta, AdiSeshan as Your bed; prkrshTa vij~nAna balaika-dhAmani – the unique place for the great wisdom, strength, knowledge etc.; phaNAmaNivrAtamayUkamaNDala-prakASa-mAnodaradivyadhAmani - in the maNDapam with a glowing top adorned with shining gems all over.

Lord in SrI VaikuNTham seated with HIS consorts SrI PerarulAlan in sesha vAhanam - Kanchi

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Here, the notable part is the description of the Lord in SrIvaikuNTham seated along with His Consort, SrI. As such descriptions are numerous, SwAmi DeSikan gives these quotes as samples: “इत्यादि களில் சொன்ன ”,
“ityAdikaLil conna”. He points out the message conveyed by such statements: சோ்த்தியிலே கைங்கர்ய- प्रतिसंबन्धि யாய்க் கொண்டு நித்ய-யுக்தமாய் நிற்கிற நிலையைக் காட்டுகிறது.
cErttiyilE kainkarya-pratisambandhiyAyk koNDu nitya-yuktamAi niRkiRa nilaiyaik kATTukiRatu. – The term ‘SrImat’ in the latter part of the dvaya mantram reveals the fact that SrI is inseparably ever with the Lord in the ultimate state of SrIvaikuNTham receiving the services of the mukta jIvan, as She is at the stage of performance of prapatti by the jIvan. SwAmi DeSikan raises an important point: श्रुत्यादि களிலே ஸர்வ-விஶிஷ்டன் ப்ராப்யனாகச் சொல்லியிருக்க, SrutyAdikaLilE sarva-viSishTan prApyanAkakc colliyirukka – Scriptures like Upanishads establish that the Lord alone is the goal to be experienced as He is the sole ruler of both leelA and nitya vibhUtis. When that is the case, here in the dvayam, how He is said to be ever with His Consort, SrI? SwAmi DeSikan gives the answer also. When it is said the Lord nArAyaNa, combined with Sri, is the fruit, it should be understood that there is nothing

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superior than the Divine Couple (the Lord and Sri); Both are Seshi:-Master- Mistress Couple. This is the significant message conveyed by the term ‘SrImat’ in both parts of the dvaya mantram. Here it is specifically mentioned to highlight this combined ownership of all. To show this difference is based on scriptural statements, a few of which are mentioned by SwAmi DeSikan: “नानयोर्विद्यते परं”, “अस्या मम च शेषं हि विभूतिरुभयात्मिका”, “उभयाधिष्ठानं चैकं शेषित्वं”,

इत्यादि களாலே சொன்ன வாசி தோற்றுகைக்காகவிறே இங்கே விஶேஷித்து எடுக்கிறது.
“nAnayorvidyate param”, “asyA mama ca Sesham hi vibhUtirubhayAtmikA”, ubhayAdhishThAnam caikam Seshitvam” ityAdikaLAle conna vAsi tORRukaikkAkaviRE ingE viSeshittu eDukkiRatu. The first quote is from Sri VishNu PurANa देवतिर्यङ्मनुष्येषु पुन्नामा भगवान् हरिः। स्त्रीनाम्नी लक्ष्मीर्मैत्रेय नानयोर्विद्यते परं॥ devatiryangmanushyeshu punnAmA bhagavAn hari: | strInAmnI lakshmIr-maitreya nAnayorvidyate param ||
–VishNu purANa, 1-8-35 Meaning:
There is nothing other than these two. The males are BhagavAn and the females are LakshmI. The second quote is from Vishvaksena samhita:

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अस्या मम च शेषं हि विभूतिरुभयात्मिका। इति श्रुतिशिरः सिद्ध मच्छास्त्रेष्वपि मानद॥
asyA mama ca Sesham hi vibhUtirubhayAtmikA | iti SrutiSira: siddha mat SAstreshvapi mAnada || (VishvakSena samhitA) Meaning:
The two kinds of wealth (nitya vibhUti and leelA vibhUti) are Sesha to me and to Her (SrI), Oh Brahma! This is declared in my SAstrAs. The third quote is from shaDartha sankshepam, a work by somAsi ANDAn, उभयाधिष्ठानं चैकं शेषित्वं
ubhayAdhishThAnam caikam Seshitvam Meaning:
Both (the Lord and SrI) form a single Seshi. Thus, the Divine Couple, the Lord and SrI, jointly possess the stature of being the common Seshi of all. The term ‘SrImat’ stands here in order to emphasize this.
SwAmi DeSikan advises us to bear in mind particularly this one of the various meanings of the term ‘SrI’: श्रीशब्द நிருக்திகளில் प्राप्य தைக்கு உறுப்பானவற்றை இங்கே அநுஸந்திப்பது.
SrISabda niruktikaLil prApyataikku uRuppAnavaRRai ingE anusandhippatu.
The word ‘SrI’ though has different significations, here it should be taken mainly to mean that She remains the goal to be attained by the jIva. It is also

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fitting to understand Her being worshipped and served by every one. (Note:- The third quote above is from a work named, ‘shaDartha sankshepam’ of somAsiyANDAn. Here are some points regarding somAsiyANDAn. He was an important disciples of SrI rAmAnuja. He wrote a commentary on SrIbhAshyam, titled, ‘SrI-bhAshya-vivrtti’. He also wrote a few works such as shaDartha sankshepam and guruguNAvaLi, as mentioned in the literary works of pUrvAchArya-s. somAsiyANDAn was also known as SrI rAma miSra.) SwAmi DeSikan again deals with another doubt that may arise in our minds. The doubt is: Even after the term ‘SrImate’ itself denotes the Lord-His Spouse (SrI) combination itself is the ultimate goal of us all, why should there be yet another term, ‘nArAyaNa’ here? SwAmi DeSikan seeks to clear this doubt: ஸர்வ-ஶேஷியான தத்த்வம் प्रधान-प्राप्य மானாலும் प्राप्ता வின் स्वरूपं முதலான ஸர்வ விஶேஷணங்களும் प्राप्य-कोटि-घटित ங்களாய் நிற்கிற நிலையைக் காட்டுகிறது இங்குற்ற நாராயண ஶப்தம்.
sarva-SeshiyAna tattvam pradhAna-prApyamAnAlum prAptAvin svarUpam mutalAna sarva viSehaNangaLum prApya-koTi-ghaTitankaLAi niRkiRa nilaiyaik kATTukiRatu inguRRa nArAyaNa Sabdam. The essence of this statement is: Though the term ‘SrImate’ by itself denotes the Lord and His Spouse who are entitled to our services, yet the term, ‘nArAyaNa’ is employed here to indicate the full and perfect enjoyment of the association of a Sesha to the Seshi, and of His qualities and glories. देश-काल-पुरुष-भेद த்தாலே பண்டு बहुविध மான ஆநுகூல்ய-ப்ராதிகூல்யாதிகளை அடைந்தவை सर्व-उपाधि களும் கழிந்தவனுக்கு ஸ்வாமி- विभूति
யான आकार த்தாலே अत्यन्त -அநுகூலங்களாய் இருக்கும்.
deSa-kAla-purusha-bhedattAlE paNDu bahuvidhamAna AnukUlya- prAtikUlyAdikaLai aDaintavai sarva-upAdhikaLum kazhinthavanukku svAmi-

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vibhUtiyAna AkArattAlE atyanta-anukUlangkaLAi irukkum.
While being in this world of samsAra, the cetana experiences certain things as enjoyable and certain other things troublesome. The same thing that appears favourable at one place or time, will appear unfavourable at another place or time. It may be enjoyable for a person and disgusting for another. All these differences are due to each one’s previous karmAs - puNya and pApa. For a mukta, all his previous karmA and the physical body along with the senses which he got due to those karmAs will disappear. In that state of mukta, any object he sees will appear to him as belonging to the Lord and to be under His control. Hence, any object will appear favourable to him. अनन्तात्मा க்களுக்கும் வரும் ஐஶ்வர்ய-ஆத்மாநுபவ ரஸத்தை எல்லாம் சேரப் பார்த்தாலும் பரிபூர்ண- ब्रह्मानुभव-रूप மான திருப்பாற்கடலில் ஒரு திவலைக்கும் பற்றாது.
anantAtmAkkaLukkum varum aiSvarya-AtmAnubhava rasattai ellAm cErappArttAlum paripUrNa-brahmAnubhava-rUpamAna tiruppARkaDalil oru tivalaikkum paRRAtu. In this universe, there are countless Atma-s. Suppose all of them together enjoy all the pleasures available in all the worlds up to the Brahma lokam and the enjoyment still greater in the enjoyment of one’s own Self, known as kaivalya mukti. All these put together will be like a small drop in the Milky Ocean compared to the bliss that a mukta gets while enjoying the closest proximity of the Lord in SrIvaikuNTham.
கைங்கர்ய விஶேஷங்களுக்கு இலக்காகப் पर्यङ्क-विद्यादि களில் சொன்ன दिव्य

மங்கள-விக்ரஹமும் இங்கே விஶேஷித்து அநுஸந்தேயம்.
kainkarya viSeshankaLukku ilakkAkap paryanka-vidyAdikaLil conna divya- mangaLa-vigrahamum ingE viSehittu anusandEyam.
In SrIvaikuNTham, nitya-s and mukta-s render special services to the Lord who

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is seated on the divine seat. This has been described in the Upanishads. The Lord also appears in His unique divine form receiving their services. His unique divine form is indicated in this term of ‘nArAyaNa’, which should be specially noted by us. पर्यङ्क विद्या paryanka vidyA – There are different varieties in bhakti yogam, one of which is paryanka vidyA. This is found in KaushItaki Upanishad, where all the aspects of the Lord’s presence in SrIvaikuNTham are described in detail. In the term ‘nArayaNa’ one should think of this, says Swami DeSikan. He continues further: “ தன்மை பெறுத்தித் தன் தாளிணைக் கீழ் கொள்ளும் அப்பன் ” என்றும், “ தன் தாளின் கீழ்ச் சோ்த்து ” என்றும், “मदीयमूर्धानमलङ्करिष्यति” என்றும் சொல்லுகிறபடியே திருவடிகளுக்கும் आधार-पुद्म த்துக்கும் நடுவிறே முக்தருக்கு स्वतः प्राप्त மான இருப்பிடம். “tanmai peRuttit tan tALiNaik kIzh koLLum appan” enRum, “tan tALin-kIzhc cErttu” enRum, “madIyamUrdhAnamalankarishyati” enRum collukiRapaDiyE tiruvaDikaLukkum AdhAra-padmattukkum naDuviRE muktarukku svata: prAptamAna iruupiDam. In SrIvaikuNTham, there is a place for the mukta-s, specifically meant for them. It is the space between the feet of the Lord and the lotus that is supporting the feet. SwAmi DeSikan endorses this fact with three quotes - two from tiruvAimozhi and one from stotraratnam of SrI ALavantAr. Let us consider them one by one.
The first quote:

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“ தன்மை பெறுத்தித் தன் தாளிணைக் கீழ் கொள்ளும் அப்பன் ”
“tanmai peRuttit tan tALiNaik kIzh koLLum appan”
The full verse is as follows: சன்மசன்மாந்தரம் காத்து அடியார்களைக் கொண்டுபோய் தன்மை பெறுத்தித் தன் தாளிணைக் கீழ் கொள்ளும் அப்பனை தொன்மைபிதற்ற வல்லாரைப் பிதற்றுமவர் கண்டீர் நன்மைபெறுத்து எம்மை நாளுய்யக் கொள்கின்ற நம்பரே.
canma-canmAntaram kAttu aDiyArkaLaik koNDupOi tanmai peRuttit tan tALiNaik kIzh koLLum appanai tonmai pitaRRa vallAraip pitaRRum avar kaNDIr nanmai peRuttu emmai nALuyyak koLkinRa nambarE. (tiruvAimozhi,3-7-7) Meaning:
The Lord acts like a kind father; protects us, His devoted servants, from birth after birth and takes us to His abode, and keeps us under His feet. Those persons who passionately prattle the greatness of the bhAgavatA-s who, in turn prattle the kindness of the Lord, are our life-giving resort. Now, the second quote which too is from tiruvAimozhi: வார்த்தையறிபவர் மாயவற்கன்றியாவரோ? போர்த்த பிறப்பொடு நோயொடு மூப்பொடு இறப்பிவை போ்த்து பெருந்துன்பம் வேரறநீக்கி தன் தாளின்கீழ்ச் சோ்த்து அவன் செய்யும் சேமத்தை எண்ணித் தெளிவுற்றே. vArttai yaRipavar mAyavaRkanRi yAvarO? pOrtta piRappoDu nOyoDu mUppoDu iRappivai

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pErttu peruntunbam vEraRa-nIkit tan tALin-kIzhc
cErttu avan ceyyum cEmattai eNNit teLivuRRE. (tiruvAimozhi,7-5-10) Meaning:
Those who remember His words in the carama Slokam (mAmekam SaraNam vraja; mA Suca:) – will they approach any one else other than He, after they have become clear about the help rendered by Him by removing our bonds in the form of birth, disease, old-age, death and such sufferings from their very roots, and taking us to keep us under His feet? Third quote is from a Slokam in stotraratnam: मदीयमूर्धानमलङ्करिष्यति madIyamUrdhAnamalankarishyati – Let us see the verse in full: कदा पुनः शङ्खरथाङ्गकल्पक- ध्वजारविन्दाङ्कुशवज्रलाञ्छनम्। त्रिविक्रम स्वच्चरणाम्बुजद्वयं मदीयमूर्धानमलङ्करिष्यति॥
kadA puna: Sankha-rathAnga-kalpaka- dhvajAravindAnkuSa-vajra-lAnchanam | trivikrama svaccaraNAmbujadvayam madIyamUrdhAnam-alankarishyati || –stotraratnam -31 Meaning:
Oh trivikrama! When will Your lotus feet, bearing the marks of conch, discus,

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kalpaka-tree, flag, lotus, hook and thunder-bolt, adorn my head?
The latter part of the dvaya mantram consists of three terms, that is: “SrImate nArAyaNAya nama:”. Of these, the terms ‘SrImate’ and ‘nArAyaNa’ have been discussed so far. These show the Lord as the Master to all and in every way He is of limitless pleasantness to all. Then comes the dative (fourth- case) suffix ‘Aya’ attached to “nArAyaNa”. Swami DeSikan now takes up to explain this. It indicates ‘for nArAyaNa’, that is, ‘exclusively meant for nArAyaNa’. This is further extended to mean, ‘one is Sesha to Him’. SwAmi DeSikan puts it this way: இப்படி ஸர்வ-ஶேஷித்வ-ஸர்வ-ப்ரகார-நிரதிஶய- भोग्यत्व ங்களை प्रधान மாகப் பிரகாசிப்பிக்கிற पद ங்களில் चतुर्थी तादर्थ्य மாத்ரத்தைச் சொன்னால் கீழ்ச் சொல்லுகிற உபாயத்தோடு சோ்த்தியில்லாமையாலே … ..
ippaDi sarva-Seshitva-sarva-prakAra-niratiSaya-bhokyatvankaLai pradhAnamAkap pirakAsippikkiRa padankaLil caturthI tAdaryamAtrattaic connAl kIzhc collukiRa upAyattODu cErttiyillAmaiyAlE…..
Thus, the terms SrImate and nArayaNa point out both SrI and nArAyana are the Masters enjoying wonderful pleasures in all ways. When such is the position, if the fourth-case suffix (Aya) is said to indicate the meaning ‘servant only to Him’, it does not go with the means (upAyam) of surrender in the earlier part of the mantra, “SrIman nArayaNa caraNau SaraNam prapadye”. Moreover, the jIva is ever a Sesha, is it not? There is no need to specify this separately. Hence, we must find out what is the fitting meaning for the suffix, ‘Aya’. This is explained by SwAmi DeSikan thus: நித்ய सिद्ध மான இத் तादर्थ्य த்துக்கு அநுரூபமாய் साध्य மாய் निरुपाधिक -அநுபவ- பரீவாஹமாய் वैपरीत्यादि -ரஹிதமாய் सर्वदेशादि-योग्य மான यथा-अभिमत-सर्वविध

கைங்கர்யத்தையும் காட்டுகிறது.
nitya siddhamAna it tAdarthyartattukku anurUpamAi sAdhyamAi nirupAdhika-

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anubhava-parIvAhamAi vaiparItyAdi-rahitamAi sarva-deSAdi-yogyamAna yathA-abhimata-sarvavidha-kainkaryattaiyum kATTukiRatu.
This dative (fourth case suffix), meaning ‘existing for nArAyaNa’, indicates the ‘service’ the cetana has to render in all states and at all times to the Lord. This is an eternal fact (nitya siddha). This is obviously to be attained. The cetana, once all his karmAs are gone, naturally experiences the Lord and does the services to Him thereby enjoying the bliss in the SrIvaikuNTham. All the perversions like ‘I and mine’ which he had earlier having disappeared, the cetana freely engaged in pure services of all kinds as he likes. This sort of kainkaryam is indicated by the dative (fourth-case) suffix, ‘Aya’. Such a service is prayed for by the cetana at the time of prapatti, says SwAmi Desikan: இதன் प्रार्थ னைக்கு இங்கே ஒரு क्रियापद ம் अध्याहार्य ம். itan prArthanaikku ingE oru kriyApadam adhyAhAryam.
In order to derive such a prayer, ‘I should become one rendering all services to nArAyaNa’, a finite verb, ‘bhaveyam’ is to be imagined here. For this, we have to keep in our mind such prayers found in scriptures, says SwAmi Desikan: “कुरुष्व मामनुचरं”, “ வானுயரின்பம் மன்னி வீற்றிருந்தாய், அருளு நின் தாள்களை எனக்கே ”, “ நின் தாளிணைக் கீழ் வாழ்ச்சி யான் சேரும் வகையருளாய் ”, “नित्यकिङ्करो भवानि” इत्यादि களை இங்கே அநுஸந்திப்பது. “kurushva mAmanucaram” “vAnuyarinbam manni vIRRiruntAi, aruLu nin tALkaLai enakkE”, “nin tALinaikkIzh vAzhcci yAn cErum vakai aruLAi”, “nityakinkaro bhavAni” ityAdikaLai ingE anusantippatu.
We shall see these quotes one by one. The first quote: कुरुष्व मामनुचरं वैधर्म्यं नेह विद्यते।

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कृतार्थोऽहं भविष्यामि तव चार्थः प्रकल्पते॥
kurushva mAmanucaram vaidharmyam neha vidyate | krtArtho aham bhavishyAmi tava cArtha: prakalpate || —vAlmIki rAmAyaNa, 2-31-22 Meaning:
(LakshmaNa pleads with SrI rAma) Please take me as Your servant. There is nothing improper in this. I will thereby derive the satisfaction of serving You for whom alone I exist. You will also get the satisfaction of having protected one who has sought You as his refuge. The next two quotes are from tiruvAimozhi: யானும் நீதானே யாவதோ மெய்யே அருநரகவையும் நீயானால் வானுயரின்பம் எய்திலென்? மற்றை நரகமேயெய்திலென்? எனிலும் யானும் நீதானாய்த் தெளிதொறும் நன்றும் அஞ்சுவன் நரகம்நானடைதல்
வானுயரின்பம் மன்னி வீற்றிருந்தாய், அருளு நின் தாள்களை எனக்கே. yAnum nItAnE yAvatO meyyE arunarakavaiyum nIyAnAl vAnuyarinbam eytilen? maRRai narakame eitilen? enilum yAnum nI tAnAit teLitoRum nanRum ancuvan narakam nAn aDaital vAnuyarinbam manni vIRRiruntAi, aruLu nin tALkaLai enakkE. —tiruvAimozhi, 8-1-9

Meaning:
Oh Lord, Who is ever present in the highest Abode of SrIvaikuNTham of

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unlimited bliss! It is true, I am You, as You are present every where and in every thing. It is Your order that I am in this hell-like world. Hence, whether I attain the SrIvaikuNTham or the hell, it does not matter. However, I fear; when I realize that You are in me, I fear to remain in this hell-like world. Therefore, please grant me Your feet!

The Abode of unlimited bliss! - SrI VaikuNTham சூழ்ச்சிஞானச் சுடரொளியாகி என்றும் ஏழ்ச்சிக் கேடின்றி எங்கணும் நிறைந்த எந்தாய் தாழ்ச்சி மற்றெங்கும் தவிர்ந்து நின் தாளிணைக்கீழ் வாழ்ச்சி யான்சேரும் வகை அருளாய் வந்தே.

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cUzhcci j~nAnac cuDaroLiyAki enRum Ezhccik kEDinRi enkaNum niRainta entAi! tAzhcci maRRengum tavirntu nin tALiNaik kIzh vAzhcci yAncErum vakai aruLAi vantE. (tiruvAimozhi, 3-2-4) Meaning:
Oh Lord, You are pervading all objects, whether animate or inanimate! In order that I escape the decay by continuing here, You must appear now before me in flesh and blood to enable me to take refuge under Your feet. Here is a quote from SaraNAgati gadyam: …..प्रीतिकारित अशेषावस्थोचित अशेषशेषतैकरतिरूप नित्यकिङ्करो भवानि ….prItikArita aSeshAvasthocita aSesha SeshataikaratirUpa nitya kinkaro bhavAni

Meaning:
May I become the eternal servant of BhagavAn attaining my sole joy in fulfilling all His purposes in all states and situations without any exception!
Thus, SwAmi DeSikan concludes the explanation of the fourth-case suffix, ‘Aya’ to ‘nArAyaNa’.
Now, Swami DeSikan takes up the next and the last word, “nama:”: இப்படி प्रार्थ நீயமான பரம-புருஷார்த்தம் अविद्याकर्मादि யான அநிஷ்ட-
வர்கத்தினுடைய अत्यन्त-निवृत्ति-पूर्वक மாகையாலே அல்லாத புருஷார்த்த- அநுபவ- दशै யில் வரும் स्वाधीन-स्वार्थ-कर्तृत्व-भोख्नृत्व-भ्रमरूप மான களையற்று,

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“ தனக்கேயாக எனைக்கொள்ளும் ” इत्यादि களிற்படியே நிற்கும் நிலையை இங்குற்ற “ நமஸ் ” காட்டுகிறது. ippaDi prArthanIyamAna parama-purushAttham avidyAkarmAdiyAna anishTa- vargattinuDaiya atyanta-nivrtti-pUrvamAkaiyAlE allAta purushArttha-anubhava -daSaiyil varum svAdhIna-svArtha-kartrtva-bhoktrtva-bhramarUpamAna kaLaiyaRRu “tanakkEyAka enaikkoLLum” ityAdikaLiRpaDiyE niRkum nilaiyai inkuRRa “namas” kATTukiRatu. The cetana while performing prapatti, prays for the highest benefit, that is, moksham. When he will get it? He can get it only after all types of impediments including ignorance, karmAs etc. are dispensed with completely, is it not? He has also enjoyed various types of materialistic pleasures in this world. He enjoyed them, thinking that he was an independent person, he was acting for his own benefit and for his own enjoyment. These were wrong thoughts. Now in the state of moksham, all these previous thoughts have been replaced by the right thinking that whatever he does is done by the Lord Himself for His own benefit. This state of mind is highlighted by the term “nama:” here. SwAmi DeSikan endorses this with a quote from thiruvAimozhi, தனக்கேயாக எனைக்கொள்ளும் tanakkEyAka enaikkoLLum Let us consider the verse in full: எனக்கேயாட்செய் எக்காலத்தும் என்று என் மனக்கே வந்து இடைவீடின்றி மன்னி தனக்கேயாக எனைக்கொள்ளும் ஈதே எனக்கேகண்ணனை யான் கொள்சிறப்பே. enakkE ATcey ekkAlattum enRu en manakkE vantu iDaivIDinRi manni

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tanakkEyAka enaikkoLLum ItE enakkE kaNNanai yAn koLciRappE. (tiruvAimozhi, 2-9-4) Meaning:
The best benefit I seek from the Lord is: He must enter into my mind saying, ‘You shall serve Me all times’ and stay put in me continuously without even a minute’s break; this very acceptance of me as His own will befit the nature of my AtmA.
This verse is considered by our pUvAcAriar-s as the crown of this group of ten verses. The Lord could ask the AzhvAr, ‘Serve’; or ‘Serve Me’; or ‘Serve Me alone’; but the AzhvAr will not be satisfied. Hence, the AzhvAr says ‘The Lord must ask him to serve Him for ever’; he insists that the Lord should not only enter into his mind, but should stay put there for ever, that too, uninterruptedly. He says, such a gesture of the Lord alone will befit his Atma svarUpam. The AzhvAr says, it is the greatest favour that he seeks from the Lord.
SwAmi DeSikan points out that whatever the AzhvAr has shown in his pAsuram quoted above is indicated by the term, “nama:”. He further says: இதுவும் திருமந்த்ரத்தில் ஸூக்ஷ்ம யோஜனையில் போலே இரண்டு எழுத்தும் இரண்டு पद மாய் अध्याहरि த்த क्रिया-पद த்தோடே அந்வயித்து ஒரு வாக்யமாகிறது. ituvum tirumanrattil sUkshma yOjanaiyil pOlE iraNDu ezhuttum iraNDu padamAi adhyAharitta kriyA-padatODE anvayittu oru vAkyamAkiRatu. As stated in the previous chapter on ‘tirumantrAdhikAram’ (Please see SrI HayagrIvan series e-book # 52 at http://www.srihayagrivan.org), here too, the term “nama:” has to be explained after splitting it in to two words, “na” and “ma:”. Thereafter, two more words, ‘kincit’ (anything) and ‘syAt’ (perhaps), are to be

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added so that it will mean ‘‘Nothing undesirable should come to me”. Then it can be taken as a prayer for the removal of ego and all such undesirables. Swami DeSikan then shows how the terms in the dvaya mantram would mean. THE MEANINGS OF THE WORDS IN DVAYAM இப்படி सहधर्म-चारिणी-संबन्ध மும், இதனுடைய நித்யதையும், ரக்ஷண- उपयुख्न-
गुणादि களும், शुभ-आश्रय-विग्रह மும், இவற்றாலே விஶிஷ்டனுடைய
உபாய- भा வமும், இவனுடைய வசீகரணமும், இது सकृत् कर्तव्य மானபடியும், இதன் अधिकारि- விஶேஷமும் ஸர்வஶேஷி सपत्नीक னாய்க் கொண்டு கைங்கர்ய- प्रतिसंबन्धि யானபடியும், ஸர்வ-விஶிஷ்டனுடைய நிரதிஶய- भोग्यतै யும், அவன் திறத்தில் ஸ்வரூப-அநுரூபமான स्वच्छन्द- கைங்கர்யமும், இது அஹங்காராதி ரூபமான களையற்று நிற்கிற நிலையும், இப்படி परिशुद्ध மான கைங்கர்யத்தி னுடைய प्रार्थ னையும் அடைவே ப்ரகாசிக்கின்றன. ippaDi sahadharma-cAriNI-sambandhamum, itanuDaiya nityataiyum, rakshaNa- upayukta-guNAdikaLum, Subha-ASraya-vigrahamum, ivaRRAlE viSishTanuDaiya upAya-bhAvamum, ivanuDaiya vasIkaraNamum, itu sakrt kartavymAnapaDiyum, itan adhikAri-viSeshamum, sarva-Seshi sapatnIkanAik koNDu kainkarya- pratisambandhiyAnapaDiyum, sarva-viSishTanuDaiya niratiSaya-bhogyataiyum, avan tiRattil svarUpa-anurUpamAna svacchanda-kainkaryamum, itu ahangkArAdi rUpamAna kaLaiyaRRu niRkiRa nilaiyum, ippaDi pariSuddhamAna kainkaryattinuDaiya prArthanaiyum aDaivE prakAsikkinRana. The words lined up in the dvaya mantram will mean thus: The first part (pUrva bhAgam): SrImat together with the Consort, “SrI”;

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The suffix, ‘matup’ - “SrI” remains inseparable; nArAyaNa having qualities for extending protection; caraNau the divinely auspicious form of the Supreme Lord; SaraNam being an ‘upAyam’ (means) prapadye prapatti is done only once as a tool to endear Him; The first person termination – the qualification of the person who does the prapatti. The latter part (uttara bhAgam): SrImate The Lord who is the Master of all, together with His Consort, accepts the service offered; nArAyaNa Being pleasing in all respects; Aya to do service as He desires; nama: serving Him without any ego; syAt praying for doing pure service to Him. SwAmi Desikan now focuses on the sentence-wise messages: இதன் अवान्तर வாக்யங்கள் மூன்றையும் சோ்த்தால் அநந்யார்ஹ-ஶேஷ-
भूत னாய் அகிஞ்சனான நான் ஸ்ரீமானான நாராயணன் திருவடிகளில் सर्व-विध-दोष- रहित மாய் स्व-अभिमत மான ஸர்வவித-கைங்கர்ய-வர்கத்தையும் பெறுகைக்கு ஸ்ரீமந் நாராயணன் திருவடிகளையே உபாயமாகக் கொண்டு यथोख्न மான ஆத்ம-ரக்ஷா-பர-ஸமர்ப்பணம் பண்ணுகிறேன் என்று ஒரு வாக்யார்த்தமாகிறது.
itan avAntara vAkyankaL mUnRaiyum cErttAl ananyArha-Sesha-bhUtanAi

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akincanAna nAn SrImAnAna nArAyaNan tiruvaDikaLil sarva-vidha-dosha- rahitamAi sva-abhimatamAna sarva-vidha-kainkarya-vargattaiyum peRukaikku SrIman nArAyaNan tiruvaDikaLaiyE upAyamAkak koNDu yathoktamAna Atma- rakshA-bhara-samarppaNam paNNukiREn enRu oru vAkyArtthamAkiRatu. The dvaya mantram comprises three sentences - the first part forms a single sentence, while the latter part contains two sentences. These three sentences taken together gives this message: “Being the servant of no one else other than the Lord, having no resources like bhakti yogam, I surrender the responsibility of the protecting me at the feet of nArAyaNa who is the Lord of all, who is inseparable from LakshmI and in order that I may obtain rendering all kinds of service, in all places, at all times and in all states.” இவ் அர்த்த-அநுஸந்தாநம் உபாய தசையில் सकृ த்தாய் कृत-कृत्यता- ஹேதுவாயிருக்கும்.
iv arthta-anusandhAnam upAya dasaiyil sakrttAi krta-krtyatA-hEtuvAyirukkum.
In this way, one should keep in mind the meaning of the dvaya mantram while performing the one-time prapatti. By this he remains as having executed what he is expected to do. ஸ்வயம் ப்ரயோஜநமான உத்தர க்ருத்யத்தில் सदा வாய் कृतार्थता– ஹேதுவாயிருக்கும். svayam prayOjanamAna uttara krtyattil sadAvAi krtArthatA-hEtuvAyirukkum.
During the post-prapatti life, he should remain keeping in his mind this meaning of the dvaya mantram, which itself is the fruit of the prapatti performed by him. Swami Desikan now concludes giving the essence of the both parts of the dvaya mantram: இதில் பூர்வ கண்டத்தில் அநந்ய-உபாயத்வமும் உத்தர கண்டத்தில் அநந்ய-

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ப்ரயோஜநத்வமும் இரண்டு இடத்திலும் அநந்யார்ஹ-ஶேஷத்வமும் सिद्धि க்கிறது. இப்படி இங்குமங்கும் திருமாலன்றி இன்மை கண்டவன் द्वयनिष्ठ ன்.
itil pUrva-khaNDattil ananya-upAyatvamum uttara-khaNDattil ananya- prayOjanatvamum iraNDu iDattilum ananyArha-Seshatvamum siddhikkiRatu. ippaDi ingum angum tirumAlanRi inmai kaNDavan dvayanishThan. As the first part of the dvaya mantram highlights the prapatti, the prapannan needs no other means except the Lord’s feet. As the latter part highlights the service at the Lord’s feet, it is clear that the prapannan should not accept any other benefit except the service at the Lord’s feet. Considering both parts together, it becomes clear that he is a servant to the Lord alone and to no one else. Thus a person who has understood that the Lord and His Consort, SrI together alone are the upayam and the benefit, emerges as the one who has attained the position as stated in the dvaya mantram. SwAmi DeSikan concludes this chapter on dvayAdhikAtam with a Tamizh verse” என்னதுயான் செய்கின்றேன் என்னாதாருக்கு இன்னடிமை தந்தளிப்பான் இமையோர் வாழும் பொன்னுலகில் திருவுடனே அமர்ந்த நாதன் புனலாரும் பொழிலரங்கம் திகழ மன்னித் தன்னகலம் அகலாத தகவாலோங்கும் தகவுடனே தன்கருமம் தானேயெண்ணி அன்னையென அடைக்கலம் கொண்டஞ்சல் தந்து என் அழலார நிழலார அளிக்கின்றானே. ennatu yAn ceikinREn ennAtArukku innaDimai tantaLippAn imaiyOr vAzhum
ponnulakil tiruvuDanE amarnta nAthan

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punalArum  pozhilarangam tikazha mannit

tannakalam akalAta takavAlOngum
takavuDanE tan karumam tAne eNNi annaiyena aDaikkalam koNDu ancal tantu en azhalAra nizhalAra aLikkinRAnE.

Panguni utthiram serti sevai - SrIrangam Meaning:
SrIman nArAyaNa, Who is being rendered break-less service by the nitya sUris, in SrIvaikuNTham, is present in SrIrangam in the reclining posture in

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order to grace the persons who are not of ego-centric and without the sense of ownership, the benefit of serving Him here itself. The compassion He has by His nature towards the cetana-s, increases more and more due to His association with His Consort, SrI. Such compassionate Lord stands here as my own mother, giving protection to me as though it is His own duty and graces me with the shade of His feet removing all my sufferings in this samsAra world! த்வயாதிகாரம் முற்றும் Thus ends the dvayAdhikAra of SrI sArasAram Srimate nigamAnta mahA deSikAya nama: aDiyEn dAsan Anbil S. SrInivAsan

Note: Chapter 3 of sAra sAram, carama slokAdhikAram to be continued in Volume 3

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BIBLIOGRAPHY

Chillarai RahasyankaL, Edited by SrI U.Ve. Oppliappan Sannidhi VangIpuram NavanItam SrIrAmadesikAcAryar SwAmi.
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Tiruccanta Viruttam; Commentary by SrI PeriyavAcchAn PiLlai with explanation by Sri S. Krishnaswami Iyyengar, Puttur Agraharam, Trichy.
TiruvAimozhi, Commentary by Sri P.B.AnnagarAcArya, Kancheepuram.
Principal Upanishads-Volume – 1: Edited and Translated by Dr. N.S. Anantha RangAcArya, Bangalore.
The GitAbhAshya of Ramanuja – English Translation by M.R. Sampatkumaran, Published by AnantAcArya Indological Research Institute, Mumbai.