Guest guest Posted July 24, 2009 Report Share Posted July 24, 2009 SRI: Dear All : It is my pleasure to forward the 6th installment of Saara Saaram ( DhvayAdhikAram) by Sriman Anbil SrinivAsan Swamy . Please enjoy . Swamy Desikan ThiruvadigaLE SaraNam , V.Sadagopan -- V.Sadagopan  Download the original attachment SrI: SrI sAra sAram -- II – DvayAdhikAram (6) -- SwAmi DeSikan now refers to a couple of passages that explain the significance of the first part of the dvaya mantra: ‘s æatuÃr[aE gaF<’ #Tyaid-yaLmf, ‘`klkilfEl[f’ '[fkib padfdaLmf pUvR-o{f-mf VyaOyat-mayibfB. ‘sa bhrAtuScaraNau gADham’ ityAdiyAlum, ‘akalakillEn’ enkiRa pATTAlum pUrva-khaNDam vyAkhyAta-mAyiRRu. The first quote is from SrI vAlmIkI rAmAyaNa: s æatuÃr[aE gaF< inpIf( r"unNdn>, sItamuvacaityza ra"v< c mhaìtm!. sa bhrAtuScaraNau gADham nipIDya raghunandanah / sItAmuvAcAtiyaSaa 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 SlOka 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 SlOka is an exposition for the first part of the dvaya mantra, ‘SrImaN nArAyaNa caraNau SaraNam prapadhyE’. While LakshmaNa represents the jIvAtmA seeking to perform, SrI rAma and sIta represent the Lord nArAyaNa in the company of His Consort, SrI Lakshmi. By the expression, ‘#Tyaid-yaLmf’, ‘ityAdi-yAlum’, SwAmi DeSikan suggests that there are more such passages demonstrating the significance of the first part of the mantra. Next, SwAmi refers to a Tamil pAsuram of nammAzvAr, beginning with the words, “`klkilfEl[f†, “akalakillEnâ€. This pAsuram is part of his tiruvAimozhi. Let us see the verse in full: `klkilfEl[f ;Aby<em[fB `lafEmlf mgfAky<Ab maafpa nikailf p<kzayf ulkmf YM[fBAdyayf '[fA[ ~qfvaE[ nikailf `mrafM[ikfk]gfkqf viRmfp<mf tiREvgfkdtftaE[ p<kela[fbilfla `FEy[f u[f[Fkf kIzf `mafnfT p<KnfEtE[. akalakillEn iRaiyumenRu alarmEl mangkai uRaimArbA! nikaril pukazhAi! ulakam mUnRudaiyAi! ennai-yALvAnE! nikaril anarar-munikkaNangkaL virumbum tiruvEngkaDaththAnE! 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 sooris who have no equals, love You as the Lord of ThiruvEnkaTam! 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 matra: ‘`klkilfEl[f ;Aby<em[fB `lafEmlf mgfAky<Ab maafpa’, ‘akalakillEn iRaiyumenRu alarmEl mangkai uRaimArbA’ -- SrImad ‘nikailf p<kzayf ulkmf YM[fBAdyayf '[fA[ ~qfvaE[ nikailf `mrafM[ikfk]gfkqf viRmfp<mf tiREvgfkdtftaE[’, ‘nikaril pukazhAi! ulakam mUnRudaiyAi! ennai-yALvAnE! nikaril anarar-munikkaNangkaL virumbum tiruvEngkaDaththAnE!’ -- nArAyaNa ‘u[f[Fkf kIzf’, ‘unnadik kIzh’ -- caraNau ‘p<kela[fbilfla `FEy[f `mafnfT p<KnfEtE[’, ‘pukalonRillA adiyEn amarntu pukuntEnE’ -- SaraNam prapadyE Thus, SwAmi DeSikan provides us two significant passages which are a standing commentary on the first part of the dvaya mantra. (To continue) dAsan anbil S. SrInivAsan Quote Link to comment Share on other sites More sharing options...
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