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CHAPTER - XXVIII
Dvayadhikara
The Dvaya Mantra illumincs clearly the particular means of spiritual perfection that is prescribed in the middle term of the Mula Mantra, and also the particular object of attainment that is laid out in the third term of the Mula Mantra. This Holy Mantra is described by Desika as a ‘Tantrika Mantra’ which is expounded in the shruti. ‘सकृदुच्चारः संसारतारणं भवति’ - This signifies the greatness of this Mantra. The two sentences have been mentioned separately and it is ordained that it should be meditated upon with the Mantra- ‘इदंपूर्णं अदं पूर्णम्’ - in the middle. In Sri Pancharathra Mahopanishat - in Tantra-Jnana-Pada - in the First Chapter, the meaning of ‘Dvaya Mantra’ is described as follows:
‘लक्ष्मीनारायणमयं प्रणवार्थप्रकाशकम् । सत्यज्ञानानन्दरूपं श्रीकरं तं नमाम्यहम् ॥ जीवान्तर्यामिणं देवं सर्वान्तार्यामिणं प्रभुम् । अर्चावतारं सद्विष्णुं मकारं तं नमाम्यहम् ॥
Here, the order of ‘varnas’ or letters is pointed out. After this, the glory of the ‘Dvaya Mantra’ is expounded there as follows:
श्रीमन्नारायणस्यैव परस्य परमात्मनः । द्विजानां मुक्तिदं मन्त्रं द्वयम् तत् शुद्धसात्त्विकम् ॥
मन्त्ररत्नाख्यसंदर्भ पंचविंशति वर्णकम् ॥ पंचविंशति तत्त्वाढ्यं पंचोपनिषदात्मकम् ॥
गायत्र्या वेदविद्यादि अष्टाक्षरमयं तथा ।
The glory of the Dvaya Mantra, as a supreme mantra, is expounded here, thus very clearly.
In the introductory verse to this chapter, the unique significance of Dvaya Mantra, is expounded by Desika -
‘आकर्णितो वितनुते कृतकृत्यकक्ष्याम्
आमेडितो दिशति यश्च कृतार्थभावम् । प्रत्यूषतां भजति संसृतिकालरात्रेः । पद्मासहाय - शरणागतिमन्त्र एषः’ ॥
When this celebrated mantra, that is taught by the preceptor, is uttered as addressed to the Paramatman once, it will take him to a state of having done what ought to be done. By the nature of this mantra, this mantra itself causes that satisfaction of having done one’s duty, even when the significant meanings of the mantra are not understood; but, this should be uttered once clearly, so that, the Lord becomes aware of it.
When it is repeated after the initial recitation addressed to the Lord, it gives one a feeling of ‘kritartata’ epiceat that is the state of having atta’ ed the ‘prayojana’ of that act. In the first utterance, the means of spiritual perfection is fulfilled, and in the later recitals - as it is ‘Fala: yoran - it will endow one with the feeling of having attained the supreme benefit. This Dvaya Mantra, which is the mantra used for surrender of the self to the Lord, is verily the carly dawn, or the ‘Arunodaya’ which dispels the dense darkness
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of the long night of ‘samsara’ or migration from birth to birth. Unlike any other mantra, there is no need for reciting it again and again; but, it will be fruitful by actualizing complete ‘Prapatti’ in course of time, even in that life time itself, by the utterance of this once.
Desika points out that this mantra is prescribed in the ‘Kata-Valli’ and the ‘Agamas’ particularly in Prasna Samhita and others. This mantra is called by the name ‘Dvaya’, because it expounds the two celebrated truths viz., the means (upaya) and the end (upeya). A person, who has distanced himself from ocher ‘upayas’ than Paramatman, and who has distanced himself likewise from other ‘upeyas’ or objects of attainment, is fully qualified for this mantra. Some masters describe that this mantra is called ‘dvaya’, as it is signifying ‘varana’ or praying to the Lord for protection, and also ‘samarpana’ or offering oneself solely to the service of the Lord. The rules that are ordained in respect of other mantras of ‘Prapatti’ are equally applicable to this mantra also. So, one has to approach a preceptor, and propitiating the preceptor, should get this mantra taught by him. Eminence of this mantra
This '
Mantra-Raja’ or sovereign of mantras, should be obtained through initiation from an ‘Acharya’, who is the most celebrated and respected. Approaching such a preceptor with all humility and devotion and prostrating at his feet, this ‘Mantra-Raja’ should be obtained from him, just as an indigent person aspiring wealth gains a great treasure. “Having gained this mantra, he should surrender unto Me, with this mantra alone. He becomes a ‘kritakritya’ or one who has donc his duty, the moment he surrenders unto Me” - says the Lord. ‘अनेनैव तु मन्त्रेण स्वात्मानं मयि निक्षिपेत् । मयि निक्षिप्तकर्तव्यो कृतकृत्यो भविष्यति’ ।
Seeking the grace of the preceptor and worshipping him with devotion, is common to all ‘Prapatti’ mantras, but the unique feature of this mantra is that the mere utterance of this mantra once (Hang R41415) results in salvation.
The statement ‘येन केनापि प्रकारेण द्वयवक्ता त्वम्’ - by whatsocyer manner one recites this dvaya mantra – points out, how this mantra is distinct from other mantras. It is declared that the recital of the Holy Names of the Lord, knowingly or unknowingly, is going to dispel all sins, in the following verses -
अवशेनापि यन्नाम्नि कीर्तिते सर्वपातकैः । पुमान् विमुच्यते सद्यः सिंहवस्तैः मृगैरिव ॥ नाम्नस्ते यावती शक्तिः पापनिर्हरणे हरे । श्वपचोऽपि नरः कर्तुं क्षमस्तावन्न किलिबम् ॥
“When the Holy Names of the Lord are uttered even unintentionally, a person will be divested of all sins, even as deer are scared of a lion”.
“Even an out-caste, is not capable of committing sins to such extent, as the Holy Names of Yours are capable of annihilating sins”.
While the mere recital of the Holy Names of the Lord is having such eminence, what to say about the eminence of this dvaya-mantra, which fully illumines the redeemer (Sharanya), the surrender unto Him (Sharanagati) and the specific fruits of such a surrender (tatphala-vishesha).
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The eminence of the recital of this mantra even once, can be known from the sruties. One should have implicit faith in the shastra, and one should not resort to reasoning in respect of truths that are to be guarded (Rahasyatamartha). It is pointed out in Mahabharata
‘देवगुह्येषु चान्येषु हेतुर्देवि निरर्थकः । बधिरान्धवदेवात्र वर्तितव्यं हितैषिणा’ ।
“It is futile to reason out in secret truths and others that are not known to gods also. A person who is interested in his good as well as others should behave like a deaf and blind person in this behalf”. Atma Samarpanam is inclusive of Bhara Samarpanam
The offering of the Atman - that is pure - is what is intended in this mantra, as pointed out in the verse:
‘सर्वोपाधिविनिर्मुक्त क्षेत्रमं ब्रह्मणि न्यसेत्’ ।
“The Atman who is freed from all limiting adjuncts such as ‘avidya’ or ‘karma’ and others, should be placed in ‘Brahman’. This is ‘knowledge’ and the object of knowledge. Though it is expressive of ‘svarupa-samarpanam’, the offering of the burden of protection ‘bhara-samarpana’, is included in it because, without svarupa-samarpanam’, there cannot be ‘bhara-samarpanam’. It is declared in Vyasa Smriti and others as follows:
‘निवेदयत स्वात्मानं विष्णावमलतेजसि । तदात्मा तन्मनाश्शान्तः तद्विष्णोरिति मन्त्रतः ॥
“Offer yourself unto the Lord Vishnu of pure effulgence with the mantra a count: etc”. Thadatma’ mcans being His
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body i.e., being ‘sheshabhuta’. Tanmanāh’ signifies that he should be attached to Him, who is the sole object of attainment. ‘Shāntah’ means having no other benefit or ‘prayojana’. Thus, this mantra illumines vividly all the three viz., the ‘sharanya’ or the refuge, the ‘sharanagati’ or surrender unto Him and the ‘prayojana’ or object of attainment.
The profound meanings of this mantra are explained in Sharanagati-Gadya by Ramanuja, according to the tradition handed over by the eminent Acharyas. The meaning of ‘Shrimat’ is taught in the opening passage of the ‘Gadya’ beginning with ‘भगवन्नारायणाभितमतानुरूप’ etc. The portion in the ‘Gadya’ describing the svarupa, rupa and guna of the Lord as ‘fem44c4-ic. etc., explains the meaning of the term ‘Narayana’. There is a reference to ‘Sri’ again, while explaining the term ‘Narayana’ for signifying Her role as a ‘purushakara’ or a mediatrix. ‘3RRRUISE’ in the ‘Gadya’, signifies the particular aspirant pointed out in ‘prapadye’ of this mantra. The terms ant and ‘rur as well as the verb of this mantra, are explained in the Gadyam by the term
Carnika- Use’ | After all this, there is a statement in the Gadya as ‘Atra Dvayam’ which means that the dvaya-mantra is thus explained.
Further, the meaning of ‘Namas’ signifying the termination of undesirables (anishta-nivritti) - is explained in detail. The prayer for ‘Para-Bhakti’ and others, signifies the ‘purushartha’ pointed out by the dative-case. So, it can be understood that all the truths expounded in the ‘Sharanagati Gadya’ are the profound meanings of this greatDvayadhikara
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mantra. The meanings of this mantra are expounded by the Alwars such as Nammalwar and others also in their hymns.
The meaning of ‘SHARPIU’
The Supreme Reality (Baratattva) that is the one Refuge of all (sarva-sharanya) is signified by this term. The unique characteristic of ‘श्रियःपतित्व’ and the celebrated name ‘Narayana’, which is praised gloriously in the Narayana Anuvaka determine the Paradevaca-svarupa. Narayana characterised by Sri, is the protector. As the goddess ‘Sri’ is inseparable from Narayana, we have to know Him only along with ‘Sri’ -
‘आकारिणस्तु विज्ञानं आकारज्ञानपूर्वकम् । तेनाकारं श्रियं ज्ञात्वा ज्ञातव्यो भगवान् हरिः’ ।
“The knowledge of a qualified object is possible only through the attribute. So, knowing first the ‘Sri’ who is an ‘Akāra’ or a ‘visheshana’, the ‘Akāri’ or ‘visheshya’ - the Lord is to be known”.
As ‘Sri’ is the visheshana’ in the latter part (uttara-khanda), She is to be known as a ‘visheshana’ even in the former part of this manthra (purva-khanda). This has been discussed and decided in the section on the examination of the ‘Siddhopaya’ already. There will not be the eventuality of two ‘upayas’, as the only one ‘upaya’ is qualified by the ‘upaya-visheshanas’. The term ‘Sri’ is explained as having six derivations such as - sited (she is sought); d (she seeks the Lord for the protection of the souls); श्रृणोति (she listens); श्रावयति (she makes the Lord hear); श्रृणाति (she destroys the faults of the आश्रितःs) and श्रीणाति (she fills the world with her virtues). Purushakaratra of Goddess Sri -
She is sought by those who desire to gain spiritual perfection and she is resorting the Lord for saving those who have taken refuge with her. She pleads with the Lord for the protection of the sinners, as the mother arguing on behalf of the erring children. She is by nature the well-wisher of all, and softens the wrath of the Lord, who is by nature a just punishes, and cause His natural compassion to flow towards them to redeem them from ‘samsara’. So, here ‘Sri’ plays the role of a purushakara’ on account of her ‘vatsalya’ natural to a mother.
A meditator or a purushakara is one whom we seek to help us to approach a person from whom we desire to gain some object, by influencing that person by virtue of his influence. In ‘Nikshepa Raksha’, Desika expounds the ‘pramanas’ for the need of a purushakara, as follows:
अर्थस्वभावानुष्ठानलोकदृष्टिगुरूक्तिभिः ।
श्रुत्या स्मृत्या च संसिद्धं घटकार्थावलम्बनम् ॥ ‘Artha-spabhava’ is as follows:
The Lord, like a father is not easily approachable. He becomes approachable if we approach him through the mother, who is full of affection towards us and who never gets angry on account of her overflowing compassion. As she is very dear’ to the Lord, He will never turn down her intervention.
‘Anushtana’ can be known, from the fact that the Lord in His incarnation as Sri Nrisimha, became approachable to the gods like Brahma and others, when they went near Him having Goddess Mahalakshmi before them.
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‘Lokadristi’ can be seen in the instance of the king’s pardoning (for the sake of the queen) the attendants in the royal harem, even though they have committed grave offences.
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is the noble expressions of Alwars like Nammalwar and others, as well as Acharyas, who have surrendered to the Lord having the mother Mahalakshmi supporting them. The shrutis such as farfa fawujudkan and others are well known.
Smritis are the utterings of sages like Shounaka and others, that ordain that one should surrender first to the Goddess Sri, for being one’s purushakara, when one prays the Lord for the good that cannot be described in words -
वाचः परं प्रार्थयता प्रपद्येन्नियतः श्रियम् ।
The role of a mediatrix or ‘ghatakatva’ of ‘Sri’ is thus established according to a number of pramanas, and so, it is appropriate to have ‘Her’ as our purushakara. She is not only a purushakara but also a ‘siddhopaya-visheshana’. This is clearly expounded in the verse -
‘लक्ष्म्या सह हृषीकेशः देव्या कारुण्यरूपया । रक्षकः सर्वसिद्धान्ते वेदान्तेषु च गीयते’ ॥
“In all siddhantas like mantra, siddhanta and others, and in vedanta, the Lord with Goddess Mahalakshmi, is declared as the protector. For aspirants of spiritual perfection, Goddess ‘Sri’ annihilates the sins, that are obstacles for the adoption of the means of those that seek refuge with Her, and She will bless them in such a way, that those people will attain all good culminating in the ‘kainkarya’ to the Lord.
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The meaning of 4914 in the
The suffix l’ has many meanings, but in this context, has the meaning of Nitya-Yoga’ or eternal association. It cannot be said that ‘Sri’ cxists independently, separated from the Lord at any time and that the Lord cxists any time withour ‘Sri’. They are ever united together. In the state of ‘upaya’ as well as in the state of attainment, there is eternal association with ‘Sri’ to the Lord. This fact of Sri being together with the Lord, enables the offenders to approach boldly the Lord, for protection, as they will be blessed with the purushakara always.
In the state of ‘upaya’ in the purva-khanda, the particular auspicious qualities that are helpful for secking protection are to be reflected. So, it must be taken that
ft47’ is a necessary attribute. In the uttara-khanda, Narayana characterised by every other object (sarva-visishta), is the object of attainment (prapya). The term ‘sf4C’ is a necessary attribute there also. Meaning of the term Narayana
Though all the meanings that were expounded for this Holy Name in the Mula Mantra are equally applicable here also, it is appropriate to meditate upon such qualities that signify the protectorship of Narayana in the purva-khanda or former part. The qualities of vatsalya, swamitva, sousheelya, soulabhya, sarvajnatva, sarva-shaktitva, sathya sankalpatva, parama-karunikatva, krtajnatva, sthiratva, paripurnatva, parainodaratva and others, are the most prominent qualities that are to be meditated upon the term ‘Narayana’ in the former part of this mantra. Vatsalya is a quality that emboldens one to approach the Lord for
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redemption. This quality of not seeing the faults of an aspirant is most helpful to accept Him for protection. Swamitva or mastery over every other entity, is the particular relationship of ‘Shesha-Sheshi-Bhava’, that is taught in the pranava. This will be helpful to an aspirant for gaining confidence when he reflects that the Lord would save him for his own benefit. Sousheelya or the quality of a supreme person mixing with the low freely, will help the aspirant not to go away from the Supreme Lord, thinking of his own inferiority. Soulabhya is the quality that makes the Lord accessible to one and all, inspite of His supreme nature. Sarvajnatva or omniscience, is the quality by which Lord knows everything everywhere, always directly. So, it fills the aspirant with confidence that there is nothing which He does not know, about the good He has to give and the impediments He has to clear in respect of those who take refuge in Him. Sarva-shaktitva or ability to work out even the impossible, is helpful for deciding that the Lord can take even migrating souls like us to His Eternal Abode according to His will. Satya-sankalpatva is having no opposition or obstruction to His will either by Himself or from others. This makes us strongly believe His declaration that He would release one from all sins, when he surrenders unto Him.
Parama-karunikatva or supreme compassion is a desire to dispel the sorrows of others without expecting any benefit for Himself. This makes us know that the Lord would redeem one on account of a mere pretext even when one has committed infinite sins.
Krutajnatva is the quality of not forgetting even a slight favourable action donc to Him, but remembering it as a 1
great benefaction done to Him. This will be filling us with supreme faith that He would not forsake us while He sees cven a trivial pretext in favour of Him.
Sthiratvam is to be steadfast in protecting those who have sought protection from Him.
Paripoornatva is the quality of having attained all objects of desire. This is indicative of the Lord, who does not expect anything other than supreme love towards Him.
Paramodaratva is a supreme quality of feeling that what He has granted is not enough for the devotion of the aspirant, even after granting the devotee everything at His disposal, not taking into account the ‘upaya-laghava’ or smallness of the aspirant.
Like this, all qualities that are helpful for seeking refuge with the Lord, are to be reflected in this Holy Name.
In the state of realisation, that is pointed out in the latter part of the uttara-khanda, though the Lord is being experienced, being characterised by all auspicious qualities and vibhuthies समस्तगुणविभूतिविशिष्टः’ it is to be noted that the prime qualities of ‘sheshitva’ and ’nirathishaya-bhogyatva’ are prominent. So, in the term Narayana’ in the uttara khanda, the qualities that are ensuing on account of the essential nature of the Lord and also the auspicious qualities that are related to “kainkarya’ are to be mainly meditated upon.
The meaning of Sriman Narayana Charanau
These terms are taken as a single compound word by somc masters. They can be taken as three terms separated also. There are usages like ‘Kamala-Nayana Vasudeva Bhava
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Sharanam’, Sriman, Narayana, Swamin’, etc. It may be taken as two nominatives of address as ‘Sriman’ and ‘Narayana’, and taking the word ’tava’ as understood, ‘charanau’ is used along with that. It may be noted that the meanings do not change in cither way. This kind of usage is the same in the former part and the latter part of this mantra,
The cerm ‘charanau’ indicates the eternal, auspicious, non-material form of the Lord. The two factors viz., the most supreme nature of the Lord of Sri and the non-material eternal form of the Lord, are the foremost of the objects to be known in the Dvaya Mantra. This is pointed out in the statement -
‘नित्यसिद्धे तदाकारे तत्परत्वेन पौष्कर । यस्यास्ति सत्ता हृदये तस्यासौ सन्निधिं व्रजेत् ।
“The Lord shows Himself to a person whose mind is devoted to these two natures of the Lord; in whose heart the eternally realised auspicious form of the Lord and the knowledge of His utmost supremacy, are present”. In the term ‘Sriman Narayan’, one should reflect upon the supremacy combined with accessibility of the Lord, and in the term ‘charanau’ the fact of His possessing an eternal auspicious non-material body (Nitya Vigraha Yoga) is to be reflected.
Even for those people, who have not the knowledge of the auspicious qualities of the Lord, the auspicious divine form may be the object of meditation. As the form itself is more prominent than the auspicious qualities, Bhagavan Ramanuja describes the divine form the Lord, prior to the exposition of His auspicious qualities in his Gadyam. The Divine Form of the Lord is called ‘Shubhashraya’. ‘परावरसुखग्राह्यं प्रेमबोधप्रसावकम् । स्वरूपात् स्वामिनो रूपं उपादेयतमं विदुः॥ ‘चित्तालम्बन सौकर्यकृपोत्तम्भकतदिभिः । उपायत्वमिह स्वामिपादयोरनुसंहितम् ॥
The sacred feet of the Lord have the facility of being thought of by the mind and the compassion of the Lord will be aroused by one’s devotion to His feet. So here, the fact of being our means of realisation is thought of, in the two feet of the Lord. The Alwars also have concentrated upon the Holy Feet of the Lord, as their means of salvation.
It is said by some that the mention of the term ‘charanau’ in this Holy Mantra, is unfavourable to the view of the Lord, being characterised by ‘Sri’. This is not proper. The term in the dual number, excludes ‘Sri’ as an ‘upaya’, it is argued. But, Desika says that it is not so. The Lord is the one and non-second who is characterised by ‘Sri’ and other auspicious qualities. The ‘visheshya’ happens to be the Lord only and the mention of the two feet of the Lord, cannot exclude ‘Sri’ who is only a ‘visheshana’ eternally united with Him.
‘शब्दस्वरसतः प्राप्तम् वैशिष्ट्यं प्रथमं श्रुतम् । विशेष्यचरणद्वित्वं न हि बाधितुमर्हति’।
It may be asked in this context, that there is no need for a ‘visheshana’ for that Almighty to become a means. If He also depends on something, He cannot be called a ‘sarvashakta’ or omnipotent.
This question may be raised even in respect of Guna Vigraha-Yoga that is ordained by the term ‘Narayana’ and
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the term charanau’. If it is further said that they are ‘visheshanas’ and that they serve particular purposes, and so, they are not opposed to his ‘sarva-shaktirva, the same may be said in respect of ‘Sri’ also, who is related to Him as His consort. If relying upon the mere term ‘charanau’, the association with ‘Sri’ is taken as indicative (upa-lakshana), then the same has to be said in respect of the association of the auspicious qualities also. In this way, one need not take ‘Sri’ even as purushakara, as it will be contrary to His sarva shaktitva. If it is pointed out that the Lord, who is an ordainer, and strict dispenser of results according to one’s deeds, and so it would not be possible for a transgresser to approach Him straightway, and so the mediation of Goddess Lakshmi is necessary, and that She is permitted by the All Independent Lord to officiate as a mediatrix, then it may be taken in the same way that the Lord becomes a protector being united with His consort Sri Lakshmi by His own independent will. To accept so, will not be contrary to any pramana.
The term “Sharanam’ in this Holy Mantra, signifies the means -
भरन्यासबलादेव स्वयत्नविनिवृत्तये । अत्रोपायान्तरस्थाने रक्षको विनिवेशितः ॥
“By virtue of the surrender of the burden of one’s protection and on account of the giving up of one’s own effort further, the protector Himself is placed in the place of the other means”. Is not the Lord, the means for all who worship Him through various modes of meditation? What is the speciality here? The answer to this question is as follows: A Bhakti-Yogi performs ‘Prapatti’ as an accessory to his Bhakti-Yoga and then continues his Bhakti Yoga as ‘mokshopaya’, and obtains the fruit from the Lord. Here, a prapanna obtains the same fruit by his mere ‘Prapatti’ without undertaking any further upaya, on account of the natural compassion and other noble qualities of the Lord. So, it amounts to say that the Lord stands in the place of another upaya.
An ‘akinchana’ or a person - who is utterly helpless - prays to the Lord - “without burdening me with the performance of any other means, and bearing all that burden on your own shoulders, you may - out of your compassion - gain me all the benefits that would have been obtained by following that means”. This is determined as ‘Atma Nikshepa’. This culminates in the realisation of ‘swa nirbharatva’ or being freed from one’s own burden. The meaning of prapadye
The term ‘prapadye’ signifies the particular kind of knowledge that is required in this context, as the root of this verb signifies knowledge also, though it is meaning action. The firm understanding of the form of “The Lord certainly protects us” is what is indicated in this verb. The preposition ‘Pra’ points out the intensity of faith, which is known as ‘maha-vishvasa’. This faith originates when one reflects upon the inseparable association of purushakara relationship and the auspicious qualities that are indicated by the term f4c’ and the term ‘Narayana’. By this faith, all kinds of doubts that would arise on account of one’s profuse sinning and others will become divested. What is required is this kind of firm and unshakable faith alone. This is well known as pointed out in the following, verses:Dvayadhikara
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‘व्यवसायाहृते ब्रह्म नासादयति तत्परम् । निस्संशयेषु सर्वेषु नित्यं वसति वै हरिः । ससंशयान् हेतुबलान् नाध्यावसति माधवः’ ॥
“Without ‘maha-vishvasa’, one does not attain that Supreme Brahman’. ‘That Supreme Hari becomes easily accessible to those who have no doubts. He does not show Himself to those who are full of doubts and who resort to mere logic.” If this supreme faith happens to one, at no time will any doubt arise. Though this kind of faith is mild in the beginning, the Lord will make it completed by his compassion. Even ‘manda-vishvasa’ or mild faith will become ‘maha-vishvasa’. When one recounts his supreme faith as ‘T’ decide this as my spiritual means’, the prayer to the Lord for becoming his upaya also, will be fulfilled. Seeking protection also, is included in this prayer for being his means. As a Prapanna is not praying for the means of the form of Bhakti Yoga, as the fruit of his ‘prapatti’, what is it that he prays here? Here, what is prayed is that he should accept the burden of one’s protection, as the Lord himself grants the desired fruit by substituting himself in the place of any other upaya. The significance of the purva-khanda may be summed up like this:
“You may stand in the place of any other means for me, the utterly helpless, for granting me the particular desired object, I am surrendering the burden of the protection of mine unto you”. So, it will be entrusting the burden of one’s protection associated with a particular prayer like this. The ‘atma-samarpanam’ or entrusting the burden of the self also, is the meaning of the term ‘adhyavasaya’ or supreme faith. The significance of prapatti is chus, surrendering the burden
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of protection along with the accessories to Him. This kind of surrendering of the self is the prime part of prapatti. It is pointed out in the verse below:
‘अनेनैव तु मन्त्रेण स्वात्मानं मयि निक्षिपेत् । मयि निक्षिप्तकर्तव्यः कृतकृत्यो भविष्यति ॥
“By this mantra alone, one should entrust oneself unto me; having fulfilled the duty of surrendering unto me, he will become one who has done what ought to be done”. The usage of this verb ‘prapadye’ in present tense, relates to the time of actual performance of prapatti. What is uttered at the time of actual surrender, happens to be the upaya or means and what all is reflected later on as ‘Hi va att’ etc., is not included in the upaya. Like this, in the purva-khanda (former part of this supreme mantra) the fact of Paramatman being the protector of all, (sarva-sharanyatva), the essential nature of prapatti (sharanagati svarupa), the accessories of prapatti (parikara) and the particularity of the aspirant qualified for prapatti ‘fecift fat - all these are illumined. By this, the fact of having no other means (ananyopayatva) is realised. The meanings of the uttara-khanda
The term ‘Narayana’ characterised by Goddess ‘Sri’ shows the characteristics of the Paramatman, that are in accordance with the supreme object of attainment. ‘Swamitva’ or overlordship, ‘Ananta-Guna-Vibhuti-visishtatva or the fact of being characterised by infinite auspicious qualities and glorics, and ’niratishaya-bhogyatva’ or infinitely pleasing nature of the Lord, are prominently to be known in this term. Here, though the object of attainment (prapyam)
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ze
characterised by the two vibhuties (viz., Leela Vibhuti and Nitya Vibhuti) is signified, the prime object of attainment is the divine couple, who are the ‘sheshins’ of all, and who are to be served with ‘kainkarya’ or divine service, and who are the persons to whom the oblation of the form of the atman is offered. This is signified by the term 146 All the great masters and the Alwars have experienced the Paramatman along with ‘Sri’ in the state of attainment as found in -
‘वैकुण्ठेतु परे लोके श्रिया सार्धं जगत्पतिः’ ।
‘तया सहासीनमनन्तभोगिनि आत्मानुरूपया श्रिया सहासीनम् ॥ and others
Though the term ‘Sri’ has many significant meanings, here the meaning of ‘service unto the mother’ (sevyarva) is prominently to be reflected upon. Being associated with such Goddess, who would generate particular kinds of affections for undertaking all kinds of divine services, the Supreme Paramatman is signified by the term ‘Narayana’ for attainment of perfect experience of the Lord, along with all auspicious qualities and vibhuties.
The dative case in the term ‘Narayana’, signifies ‘kainkarya’ or divine service with the realisation of eternal subservience to the Lord. It does not signify only argerfor existence for His sake only. Through this realisation, all the services that are done to Him are signified by the dative case here. This is described as - ForGHET T rafa:’ i.c. devoting wholly to the subservience of the Lord with full realisation of one’s eternal nature of ‘seshatva’. Here, as a prayer is offered to the Lord for attainment of this desire, a verb ‘bhaveyam’ is to be understood. The desired object (ishta-prapoi) is first prayed and for the fulfilment of that, by the term ’namas’ the destruction of all undesirables (sarva anishta-nivritti) is prayed.
Even for this term “Namah’, a verb ‘syam’ should be taken as understood. It will yield the meaning 7 24 RITA’ 544 RIC’ i.e., may not anything be attained by me. By this term Namah’ not only all obstructions to the rcalisation of Paramatman - such as ignorance, karma, karmavasana, ruchi and prakriti-sambandha (association with matter) - are desired to be terminated, but in addition to it, independent doership and independent enjoyership -
Faretta orai, Fareft terra’ doership for one’s own benefit and enjoyership for one’s own benefit - Falefantera Fareful pra - are also desired to be totally annihilated. As the aspirant realises that these are not traced in the service to the Lord, in the state of liberation, here a prayer is made for attainment of such service.
The fact of entrusting fully the burden of protection to the Lord and the state of being care free and free from the burden, is signified by the term ‘TH:’. This is mentioned as ‘Nyrapekshya’. ( 7) As all burdens of the sentient principles are entrusted to the care of Paramatman, the state of ‘Nyrapekshya’ i.e., wanting of nothingness is signified by Namas’ -
‘परमात्मनि नाराणां सर्वभारसमर्पणात् । संजातं नैरपेक्ष्यं तु नम इत्युच्चते बुधैः’ ॥
This ‘Nyrapekshya’, or absence of wanting something, is going to ensure the ‘Nirbharatva’ or having no
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responsibility in one’s own protection. In offering the oblation to the gods, it is offered with the statement STER4 744’ “This oblation is for God Indra; it is never more related to me”. Likewise, when the burden of protection is offered to the Lord, it is offered with the statement ‘376 ft Rrupy’ “I am offered unto Narayana for his own purpose’, and afterwards, it is appropriate to say
44’.
According to this interpretation, the purva-khanda signifies the five accessories of Prapatti, and the uttara khanda or the later part, signifies the main act of offering i.e., 37* ufauigen’Here, this signifies as mentioned in the statements, C HEAT 3d ’that which is offered to be protected by you”, ale fa ’ “I belong to thee alone to be protected by you’. These statements signify that the burden of his protection as well as the fruit of protection belong to Him alone.
The terms of the Dvayamantra, illumine the following truths by virtue of the meanings of those terms. They are as follows:
The fact of having ‘Purushakara’ (by the term ‘Sri’), the nityatva of Purushakara (by the suffix 460), the fact of ‘upaya’ being characterised by ‘Sri’ (34R4 214), the fact of the protector being characterised by all auspicious qualities (the meaning of the term ‘Narayana’), the particular inseparable relationship between the protector and the souls (the meaning of 374-), the fact of having an auspicious divine form and the particular aspect where a devotee should take refuge (au paaief), the face of the feet of the Lord being the ‘upaya’ (the meaning of pr44), the particular way of choosing Him as the ‘upaya’ (the meaning of €), the accessories for that such as Maha Vishvasa’ and others, the utter helplessness of the aspirant (suggested by the usage of the term in First Person viz., 79€), the fact of the object of attainment being characterised by Goddess Sri (the meaning of sted in the uttara-khanda), the fact of attaining Paramatman characterised by all auspicious gunas and vibhuties (the meaning of the term Narayana’) the fact of signifying the supreme, to whom the divine service is to be offered (the meaning of the dative case 314), and praying for such divine service and attaining the same.
The termination of all undesirables obstructing such eternal service (the meaning of ‘Namas’) and likewise, the fact of this attainment being eternal and the fact of attaining docrship and enjoyership dependent upon the Lord and for the sake of the Lord alone - thus, all these truths are illumined by the two parts of the Dvayamantra.
According to our ancient masters, this Dvayamantra is prominently signifying the performance of surrender, the mcans for attainment of the ‘phala’ of etemal divine service unto the Lord. Though, according to 91864 or the order of the terms, the ‘upaya’ is first mentioned in the purva-khanda and the famigoarra’ or the sentence describing the fruit is found later, it is pointed out by the ancient masters that, according to ‘3721 ’ or the sequence of meanings, the meanings of the uttara-khanda are to be reflected earlier. A person undertakes some means only after deciding the
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purusharta or the object of attainment first. This performance of Prapatti becomes possible only when he cherishes the supreme phala or fruit that is mentioned there. This Dvayamantra expounds prominently the उपायानुष्ठान ।
The purva-khanda and the terms in the dative case and the term ’namah’, signify three separate sentences; but yet, it is being expounded as a single sentence, giving prominence to the performance of the ‘upaya’ – Prapatti.
Desika gives the essence of this mantra in one maha vakya as follows:
For attaining ‘Paripurna Kainkarya’ or total loving service, overcoming all kinds of obstructions for the attainment of all kinds of service appropriate to all states, all times and all places, which are according to one’s essential nature, at the feet of Sriman Narayana, the overlord of all entities, who is infinitely enjoyable on account of His most auspicious qualities, who is inseparably associated with Goddess Sri, I am offering the burden of the protection of myself, along with the five accessories of surrender, being utterly helpless, so that there should be no responsibility in the burden of the protection of myself.
Desika declares in the conclusion of this section that these unique truths were gained from the instruction of great masters of yore
‘वैराग्यविजितस्वान्तः प्रपतिविजितेश्वरैः ।
अनुक्रोशैकविजितैः इत्युपादेशि देशिकैः’ ।
“On account of their unique dispassion, they conquered the Lord by virtue of their surrender unto His feet; but, they were conquered by their compassion, and on account
unto His feet; but of this, our masters taught these truths to the worthy disciples”.
Desika points out in this verse that these truths were all obtained on account of ‘सत्संप्रदायसिद्ध सदाचार्योपदेश’ or the instructions obtained from noble masters who were established according to the continuous tradition. He analyses the Dvayamantra in different ways as follows:
When the words are separated from one another it constitutes eight words as -
श्रीमन्, नारायण, चरणौ, शरणं, प्रपद्ये श्रीमते, नारायणाय, नमः ।
When words are compounded, it will be a mantra of six words -
श्रीमन्नारायणचरणै, शरणं, प्रपद्ये
श्रीमते, नारायणाय, नमः and there are five terms in different cases and one verb. ‘Prapadye’ is the verb and other words are in different cases.
The glory of Dvayamantra is expounded in the following verse:
‘एकं द्वयं त्र्यवयवम् सुखलभ्यतुर्थं व्यक्तार्थपञ्चकं उपात्तषडङ्ग योगम् । सप्तार्णवीमहिमवद्विवृताष्टवणं । रङ्गे सतामिह रसं नवमं प्रसूते ‘1.
The Dvayamantra is of one sentence, and it is called by the name ‘Dvaya’. It has got three subsidiary sentences. By
1FM
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uttering once, the fourth ‘purusharta’ viz. Moksha is easily obtained. It is generating the knowledge of the five truths and so, greatly celebrated, and through the fulfillment of Shadanga Yoga’, it is a means of ‘Moksha’ and its greatness is infinite, just like the vastness of seven great oceans taken together, and it is the explanation of the ‘Ashtakshara Mantra’. It is causing fre for those who are dwelling in Sri Ranga or who have surrendered unto Sri Ranganatha.
‘न वेदान्तात् शास्त्रं न मधुमथनादेवमधिकं न तद्भक्तातीर्थं न तदभिमतात्सत्विकपदम् । न सत्वादारोग्यं न बुधभजनात् बोधजनकं न मुक्तेः सौरव्यं न द्वयवचनतः क्षेमकरणम् ’ ।
There is no shastra more celebrated than Vedanta; there is no deity, greater than Sriman Narayana, the destroyer of the demon Madhu. There is no one more purifying than the devotee of that Narayana; there is no dwelling place greater than the one that is desired by the devotee of the Lord; there is nothing greater than ‘satvic food’ that generates health; there is nothing greater than taking refuge in an Acharya (AGER) who causes tattva - jnanam; there is no happiness greater than ‘moksha’ or liberation; there is nothing more celebrated than the Dvayamantra that causes ‘moksha’.:
Thus, Desika has expounded the glorious meanings of this Great Mantra.