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Dear arangan thirumutrathu adiyarkale,

Swami Alavandar preached the following regarding rahasyatrayam in his last

days.

 

tirumantrArtham can be seen in Srirangam in Lord Sri Ranganatha.

caramaslOkartham at tiruvEngadam in Lord Srinivasa and finally

dvayartham at Kanchi in Lord devarAja.

 

Why did he say so? There are many reasons for this. A rasika said the

following:

 

tirumantram contains pranavam and it is prApya pradhAnam. Thus is the vimAna

of Srirangam - pranavAkara vimAnam. Swami desika also puts it as "Sezhu

marayin mudalezhutu SErnda koil"

 

caramasloka states "mAm Ekam Saranam vraja - aham mokshayishyami"

Lord Srinivasa does abhinaya for this song of Krishna. With his right hand

he shows "mAm Ekam Saranam vraja" showing his lotus feet. With his left hand

he shows "aham tvA sarvapapEpbhyo mokshayishyAmi" i.e. he keeps his left

hand near his knees denoting that I would make your samsAra samudram

(papakadal)to evaporate and become only knee deep to you.

 

dvayArtham at Kanchi - dvaya is for performance of Saranagati - alwar starts

his first verse of tiruvoimozhi as "ayarvarum amarargal adhipati yavan -

avan tuyararu Sudaradi tozhudezhu en manane" Who else is praised by this

verse other than Devaraja. Swami desika says in his dravidOpanishad sAram

"prathama Satake veekshya varadam" - i.e. alwar in his first pathu (100)

praises Lord Devaraja. So alwar tells his manas to render pranams to Lord

Devaraja which is nothing but SaranAgati. The proof for this is the form of

archa alwar at Kanchi. His hands do not show gnana mudra to the world but it

points to his chest ( manas) as though it says " Sudaradi tozhudezhu en

manane" - or in other words "Saranam prapadye" of dvayam.

 

Alavandar tiruvadigale Saranam.

 

 

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