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Srivaishnava_mantras.htm

Please report any errors.

There are a host of Vaishnava web sites which parlays a great wealth of information on Srivaishnava Mantras.

Tirumantra¹ is the temple of Bliss, Carama Slokam³ (BG18.66) the temple of flowers and Dvaya² the temple of duty. --Yamunacharya.

 

Srivaishnava Mantras are passed down as secret to the deserving disciple by the Vaishnava Acharya during initiation. The disciple offers his surrender at Naaraayana's feet and the revered line of Acharya-Gurus. The disciple lives and maintains a sattvic life in accordance with Vaishnava tenets.

These three secrets reveal the absolute status of Naaraayana and Sri, and relative status of Jivatma; His JagatkAranatva (Primary Cause of Creation); His AudhAratva, being the supporter of the Universe;  Paramatma's ownership of Jivatma; Unity in Bimodality, Sri's inseparability from Naaraayana; His pervasion in beings and universe; Naarayana being the Hypostasis or Basis for all Chetanams and Achetanams; Naaraayana's Supremacy as Sarvesvara; Sesha's dependence and servitude to bimodal Seshi; Sesha's renunciation;  Removal of all obstacles in the service of the Lord; Sri's mediation on behalf of Chetanams; His Feet as the Means (Upayam) to attain the Lord; Atma Samarpanam (dedication of self) by the Jivatma to Paramaatma as Prapannan; simple means to attain Him without the need for cumbersome Yogas (Sarva Dharman); forgiveness of  sins; Exclusive surrender to Naaraayana only as precondition to Naaraayana's Grace; VAtsalyam by the Lord; Paramatman's feet as the Object and Goal of Prapatti and Surrender; Removal of all impediments to Moksa; Total Surrender as the guarantor of relief from grief.

Initiation of Ramanuja into Mantraratna (Dvayamantra) by a Sudra, Mahapurna.

Sriman Nārāyana charaṇau saranam prapadyē

Srimathē Nārāyanāya nama:

Page 13, Ramanuja's Teachings in His Own Words by Yamunacharya.

Ramanuja begged Mahapurna (a Sudra by birth) to accept him as his disciple and teach him all that was good for the soul. Mahapurna obliged,  initiated Ramanuja as his disciple with Mantraratna and ordained him to become the successor to Yamuna-Alavandar. He taught him Dvayamantra, which explained the dual nature of God as father and mother. Ramanuja took Mahapurna home, kept him there as his guest for six months, sat at his feet and learnt from him all that was to be known about Sri Vaishnava secrets and doctrines. 

 Page 17  ibid

Ramanuja came to see his guru Sri Mahapurna at his residence at Srirangam. In an attitude of veneration and humility he prostrated before his Guru and begged him to pardon for the insult offered by his wife. Puma said he never knew that there was anything to pardon. Ramanuja wanted to learn all about the Dvaya mantra (Mantra Ratna). Mahapurna imparted to Ramanuja the essentials of religion of Vaiṣṇavism viz., there is but one God. He is all merciful and is therefore our way. He is all-knowing and Almighty. The soul's end and aim is therefore eternal loving service at his holy feet. With these words Mahapnrna directed him to Gosthipurna for further teaching.

Page 19-20: ibid

Initiation of Ramanuja into Tirumantra (= Mula Mantra = Om Namo Narayana) by Gothispurna

Ramanuja after 18 frustrating rejections was initiated into Tirumantra by Goshthipurna (Tirukkottiyūr Nambi) with the caveat not to reveal it to 'vulgar people'. Ramanuja in his compassion for humanity ascended to the top of Gopuram (tower) and announced it to all the assembled 'vulgar people' as characterized by Goshthipurna .

 The eight-syllabled mantra of which the first word is Om, the second is Nama and the third Nārāyaṇāyā (Om Namo Nārāyaṇāyā) is a pledge that man takes at his initiation into Sri Vaisnavism that henceforward he would live only for Nārāyaṇa and not for himself. The Lord (Bhagavān) and those who belong to God (the bhāgavatas) become the objects of his devotion and service. --Ramanuja, page 50 ibid.

Ramanuja says, "May I submit that it is but little sacrifice for one sinner to make, inasmuch as it brings salvation to many. Moreover all the merits of that wholesale salvation goes to you (Goshthipurna ), because of the holy secret, having been learnt from your great self. These reasons emboldened me to infringe thy holy command. It was compassion for mankind that rendered me blind to thy injunctions. I ask forgiveness."  Do with me, holy Sire, what thou wilt." Gosthispurna was struck dumb at this reasoning. And his own heart moved. "O, that this idea never entered my crippled heart," said he excitedly. "My heart, which would not ere (before) this be moved with love for all mankind. Strange I never felt the all-embracing love of Ramanuja.' Thus vehemently venting forth the new and strange emotions striving in his breast, Purna rushed forward and embracing Ramanuja continued :-"Holy son, thou art mine, My own indeed art thou. Thy name shall henceforth be Emberumānār. The creed that I gave thee was hitherto known as the creed of the high Vedanta. But 'henceforth it shall be known to the world' as the creed of Emberumānār. Not only that which thou hast already heard from me shall thou hear from me. Secrets there are yet." So went on Purna, in the exuberance of his strangely awakened love for Ramanuja. Ramanuja stretched himself before his Guru, rose and left for Srirangam with his "Staff and Pennant".

Ramanuja initiates his disciples into Carama Slokam:  page 20-21 ibid

Ramanuja initiated Kuresa and Dasarathi into the final teaching (Carama sloka of the Gita), Ramanuja said to each of them "let every trace in thee cease of the three-fold egotism, which troubles mankind, that of talent, wealth and ancestry." 

In the midst of many assembled disciples Ramanuja said : 'Do you see'? Dasarathi is now a changed person. If he had any notion of self-esteem before, it has disappeared now. What a transformation? Rise, Dasarathi: Thou art now qualified to hear high lessons of the spirit. I will reveal them at once." So saying, he communicated to him the essence of the Gita teachings, and exclaimed joyously, "Aye, Dssarathi, now indeed I may claim as my own, my staff and pennant".  (Ramanuja called his disciples Kuresa and Dasarathi his pennants.)

 

Naaraayana and the related features are described as follows: Sarvesvara; being JagatkAranatva ( being the Causal Agent); AdhAratva (being the basis and supporter of the universe); Niyantratva (being the Controller of the universe); Sesitva (being the Lord of the universe); AntaryAmI (Indwelling Soul); Sesin (Sovereign of the Universe); NityavibhUti  = நித்தியவிபூதி = the eternal abode of Vishnu--Paramapadam; Devadideva (God of gods); Ubhayavibhuti-nathatva (Lordship of transcedental and physical universe); Moksa-pradatva (the ability to confer moksa or liberation); Paratattva (Supreme Tattva); Sadguna Vishnu; Possessor of six qualities: Jnana, Sakti, Bala, Aisvarya, Virya, Tejas (Omniscience, Omnipotence, Strength, Sovereignty, Energy, splendor); Saulabhya (Easy accessibility, Affability); Sausilya (Gracious Condescension); VAtsaya (Loving disposition); Krpa (Compassion); Audarya (Generosity); Bandhutva (friendly relationship).

Narayana taught Tirumantram or Moola Mantram (மூல மந்திரம்) to Sage Nara. Vishnu revealed and taught Dvayam or Mantra Ratnam ( துவயம் / மந்திர இரத்தினம்) to Mahalakshmi. Krishna Bhagavan uttered the Charama Slokam (சரமசுலோகம்) to Arjuna on the battlefield of Kurushetra.

சரமசுலோகம் carama-culōkam , n. . Verse which teaches the means of attaining final bliss.

Man's ultimate Goal is Moksa or liberation. To reach Moksa, Swami Desikan (1268-1369 CE) advocated  Artha Panchakam (அர்த்தபஞ்சகம்) five Truths, principles or doctrines: Para SvarUpam¹, Sva svarUpam², Virodhi Svarupam³, UpAya SvarUpam⁴ , Purushartha SvarUpam⁵ (பர ஸ்வரூபம¹, ஸ்வ ஸ்வரூபம², விரோதி ஸ்வரூபம³, உபாய ஸ்வரூபம⁴, புருஷார்த்த ஸ்வரூபம்⁵ ). Swami Desikan dedicates these verses to Lord Varadaraja Perumal of Kanchi, the temple town near the present-day Chennai. 

 1) Para Svarupam refers to Bhagavan.

2) Sva Svarupam refers to the Jivatma, the embodied soul roiling in the sea of Samsara and who experiences and enjoys Bhagavan.

3) Virodhi Svarupam refers to the obstacles encountered by the aspirant to attain the feet of Bhagavan and Moksa.

4) Upaya Svarupam refers to the means (ways, paths) available for observation by the Mumukshu. The ways are mainly Prapatti 

Yogam and or Bhakti Yogam. 

5) Purushartha Svarupam refers to the fruit of Bhagavat Anubhavam experienced by observation of Upayams.

«ÁÄý   «Å¢Â¡¾ ͼ÷  «ÇÅ¢øÄ¡  ¬Ã¡Ó¾õ

«ÁÄ ¯Õì  Ì½í¸û  «½¢  ¬Ô¾í¸û  «ÊÂÅ÷¸û

«ÁÄ  «Æ¢Â¡¾  ¿¸÷  «Æ¢óР ±Øõ  ¸¡×¼ý  ±øÄ¡õ

¸Á¨ÄÔ¼ý  «Ãº¡Ùõ ¸¡¢¸¢¡¢§Áø  ¸¡ÅħÉ.

The pure, the inextinguishable flame, limitless, incomparable Nectar

Pure qualities, sports weapons, .......

Amalan aviyAtha-sudar aLavillaa-AarAmudham

amala uru guNangaL aNi aayudhangal adiyavarkaL

amala azhiyAtha nahar azhinthu yezhum kaavudan yellAm

Kamalayudan arasALum Karigiri mERk-KaavalanaE

Amalan aviyAtha-sudar aLavillaa-AarAmudham

amala uru guNangaL aNi aayudhangal adiyavarkaL

amala azhiyAtha nahar azhinthu yezhum kaavudan yellAm

Kamalayudan arasALum Karigiri mERk-KaavalanaE

அமலன் அவியாத சுடர் அளவில்லா ஆரதம்

அமல உக் குணங்கள் அணி ஆதங்கள் அ யவர்கள்

அமல அழியாத நகர் அழிந் எம் கா டன் எல்லாம்

கமைலடன் அரசாம் காிகிாிேமல் காவலேன

Amalan aviyAtha-sudar aLavillaa-AarAmudham

amala uru guNangaL aNi aayudhangal adiyavarkaL

amala azhiyAtha nahar azhinthu yezhum kaavudan yellAm

Kamalayudan arasALum Karigiri mERk-KaavalanaE

அமலன் அவியாத சுடர் அளவில்லா ஆரதம்

அமல உக் குணங்கள் அணி ஆதங்கள் அ யவர்கள்

அமல அழியாத நகர் அழிந் எம் கா டன் எல்லாம்

கமைலடன் அரசாம் காிகிாிேமல் காவலேன

Amalan aviyAtha-sudar aLavillaa-AarAmudham

amala uru guNangaL aNi aayudhangal adiyavarkaL

amala azhiyAtha nahar azhinthu yezhum kaavudan yellAm

Kamalayudan arasALum Karigiri mERk-KaavalanaE

அமலன் அவியாத சுடர் அளவில்லா ஆரதம்

அமல உக் குணங்கள் அணி ஆதங்கள் அ யவர்கள்

அமல அழியாத நகர் அழிந் எம் கா டன் எல்லாம்

கமைலடன் அரசாம் காிகிாிேமல் காவலேன

 

Tirumantram:

Om namo Narayanaya.

Om namo Nārāyaṇāya

Dvayam:

“Sriman nArAyana CharaNau SaraNam PrapadyE,

SrimatE nArAyanAya Nama:”

Sriman Nārāyana charaṇau saranam prapadyē

Srimathē Nārāyanāya nama:

As there are two sentences it is called Dvayam. This is a tantrika mantra. Hence all can recite it, without any restriction. This mantra helps to do Sarangathi to Lakshmi Narayana. Sri Ramanuja’s Sararnagathy Gadya ‘is an elaborate explanation of Dvayam. Though there are eight words; while reciting, it will be six words only. In consideration of its deep meaning and non- restriction, this mantra is considered unique and is termed “Mantra Ratna”--jewel amongst mantras. For reciting it, there are no restrictions of any kind viz. place, time, person, sex, etc.

Sarama Sloka: Bhagavadgita Verse 18.66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvā sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ 18.66

sarva-dharmān¹ parityajya² mām³ ekam⁴ śaraṇam vraja⁵
aham⁶ tvām⁷ sarva-pāpebhyaḥ⁸ mokṣyayiṣyāmi⁹ ma¹⁰ śucaḥ¹¹ 18.66

parityajya² = abandoning; sarva-dharmān¹ = all duties; śaraṇam vraja⁵  = take refuge; mām³ = in Me; ekam⁴ = only/alone . • aham⁶ = I; mokṣyayiṣyāmi⁹ = shall deliver; tvā⁷ = you; sarva-pāpebhyaḥ⁸ = from all sins. • ma¹⁰ = do not; śucaḥ¹¹ = worry.18.66

18.66:  Abandoning all duties, surrender unto Me only. I shall deliver you from all sins. Do not lament.

This is what Sri Krishna told Arjuna and hence called ‘Sarama sloka’ (meaning as a last resort Verse). Sri Krishna himself has suggested that Sararnagathy is the easiest and best approach to Moksha. Charama sloka brings out the fruits of Saranagati.

Charama Sloka is the divine command to perform Saranagati; Dvaya Mantra is for chanting any time anywhere for performing Prapatti. Tirumantra is the condensed Essence of the preceding two Mantras.

Pranavam (Om) is the base upon which Namo Narayana finds expansion. Dvayam expands on Tirumantram. Charama Slokam expands on Dvayam.  Self is explained in Tirumantram. Once Self is understood one can go to Dvayam that explains the means. Charama Slokam explains the goal. This is the order in which the three Mantrams are learnt and recited. The three Mantrams encompass the self, the means and the goal.

1. Ashataksharam (eight-syllable Mantra) Tirumantram

ஒம் நமோ நாராயணாய

Om namo Nārāyaṇāya

Om Namo Naaraayanaaya

Om¹ Na² mo³ Naa⁴ raa⁵  ya⁶  naa⁷ ya⁸   

The Sanskrit Alphabet A is the truncated form of the verb 'Ava' meaning 'to protect'. Thus the protector is Vishnu or Naaraayana.  U is for Lakshmi or Sri, the Consort of Vishnu. M stands for Jivatma or the embodied soul or Chetanam, the sentient intelligent being. Jivatma M is of the image of Knowledge, sentient, intelligent and yet atomic. In the phenomenal world, knowledge contracts and expands depending upon his merits and demerits. Upon release, Knowledge is Ananda or Bliss. Narayana is the hypostasis, The Essential Indispensable Supporting Element or Basis (¬¾¡Ãõ) of all that exists. Sri (His Consort) is His constant companion. We are called by the technical term Cetanams or Chetanams (§º¾Éõ), and form His body (Sarira = º¡£Ãõ). The first letter A means Protection offered by Narayana and thus He is  the Creator of all and Sarva Raksakan (º÷Å þÃðº¸ý), the universal protector. Akaram demands that we meditate on the Protector of all. Akaram = letter A. The protection that He offers is dependent on the nature and quality of the recipient soul in terms of spiritual maturity and attainment. For Samsaris (ºõº¡¡¢ = we the people, the unliberated), he provides food, shelter and protection from enemies. Mumukshus receive liberation from the bonds of Samsara and attain Paramapadam (Vaishnava Heaven, Vaikuntam). Bhagavan guarantees that the Muktas and Nityasuris do not suffer any interruption from rendering their service to Him and prevents them from falling out of Paramapadam. The 4th case Adimai («Ê¨Á = slavery) to the Lord (Seshi = §º„¢  = Master) remains hidden in AkAram.

Samsari = சம்சாரி  = he or she who leads worldly life subject to death and rebirth 

Mumukshus = முமுட்சு = the one who is eager for salvation and attained renunciation.

Mukta= முக்தர்  =  Perfected soul. Nityasuri= (நித்தியசூரி)  permanent resident of Vaikuntam or Paramapadam.

Bhagavan in connection with Sri protects us. Bhagavan and Sri are integral and inseparable duo. One without the other is inconceivable. Sun and its radiance are inseparable and so are Bhagavan and Sri and thus we are the servitors of Bhagavan and Sri.

Here is what Nammazvar says about Sri as being one with Bhagavan.

Nalayira Divya Prabhandam (NDP) Verse 3559 (Thiruvaimozi 6.10.10)

«¸Ä¸¢ø§Äý þ¨ÈÔõ ±ýÚ «Ä÷§Áø Áí¨¸ ¯¨È Á¡÷À¡!

¿¢¸÷ þø Ҹơö! ¯Ä¸õ ãýÚ ¯¨¼Â¡ö! ±ý¨É ¬øÅ¡§É!

¿¢¸÷ þø «ÁÃ÷, Óɢ츽í¸û Å¢ÕõÒõ ¾¢Õ§Åí¸¼ò¾¡§É

Ò¸ø ´ýÚ þøÄ¡ «Ê§Âý ¯ý «Ê츣ú «Á÷óÐ ÒÌ󧾧É. 

O God! You hold on you chest the Lotus-damsel You are of inimitable fame. You own the three worlds. You are my Ruler. You, of the Tiruvenkatam Hills, are the desire of the inimitable Munis. I, having no refuge, abide at Your Feet and attain refuge.

False knowledge and ignorance have cast us in the sea of Samsara (worldly life) because we believe that we are our own master. (The common saying that I am my own man is a false statement in Sri Vaishnavism. No one except Sriman Narayana qualifies to claim that medallion.) That is false knowledge and ignorance. We fail to recognize that Bhagavan is Sesi (Master) and we are Sesa (servitor). Claim of independence from the Lord is Ahamkaram and Mamakaram. (Ego and self-conceit = «¸í¸¡Ãõ ---ÁÁ¸¡Ãõ).

Everyday we talk about crossing the sea of Samsara for the express, intense and ultimate purpose of Moksa. What is Samsara? 

Here is the definition of Samsara in the words of Candidasa in Jaiva Dharma by ThAkura, page 173-174.

The jiva is an eternal servant of Krsna, but he forgets this and takes on a material body. Influenced by the qualities of material nature, he derives happiness and distress from material objects. For the privilege of enjoying the fruits of his material activities, he must wear a garland of birth, old age, and death.

The jiva sometimes takes birth in a high position and sometimes in a low position, and he is led into innumerable circumstances by his repeated change of identity. Hunger and thirst spur him to action in a body that may perish at any instant. He is bereft of the necessities of this world, and is cast into unlimited varieties of suffering. Many diseases and ailments appear, which torment his body. In his home, he quarrels with his wife and children, and sometimes he goes to the extent of committing suicide. His greed to accumulate wealth drives him to commit many sins. He is punished by the government, insulted by others, and thus he suffers untold bodily afflictions.

He is constantly aggrieved by separation from family members, loss of wealth, theft by robbers, and countless other causes of suffering. When a person becomes old, his relatives do not take care of him, and this causes him great distress. His withered body is ravaged by mucus, rheumatism and a barrage of other pains, and is simply a source of misery. After death, he enters another womb and suffers intolerable pain. Yet despite all this, as long as the body remains, his discrimination is overpowered by lust, anger, greed, illusion, pride, and envy. This is samsara.  

The Sentient Soul is different from Isvara and from 24 Tattvas (Prakrti, Mahan, Ahankaram, 10 Indriyas, mind, 5 Tanmatras and 5 Bhutas. Jiva is deluded into thinking that soul's own form is body, an aggregate of 5 great elements and the organs. It is worthwhile to remember that the soul is Jnana Svarupam (the form of spiritual knowledge), its attribute is Jnana and its form is subservient to the Lord and Sri (Divya Tampati = Divine wedded Couple = ¾¢ù ¾õÀ¾¢¸û) to obtain salvation. The sentient soul is Makaram (the M in AUM) and atomic in nature and size.

Once the Chetanam understands the meaning of Pranavam (AUM), all false knowledge falls by the wayside and one realizes that the Atma is not Sariram (body) but knowledge and is Sesa of Bhagavan dependent on the Lord for liberation. This will take him to Vaikuntam.

Alvar explores the dependent and servile nature of Chetanam or Jivatman in relation to Paramatman by everyday analogy. These verses are from Divyaprabhandam.

Verse 688.  Kulasekarar

Angry Mother and crying child  = God and His devotee

¾ÕÐÂÕõ  ¾¼¡§Âø  ¯ý  ºÃñ «øÄ¡ø ºÃñ  þø¨Ä

Å¢¨Ã ÌØ×õ  ÁÄ÷ô  ¦À¡Æ¢ø  Ýú  Å¢òÐÅ째¡ðΠ «õÁ¡§É

«¡¢º¢Éò¾¡ø  ®ýÈ  ¾¡ö  «¸üÈ¢ÊÛõ  ÁüÚ  «Åû¾ý

«Õû  ¿¢¨É󧾠 «Øõ ÌÆÅ¢;  «Ð§Å §À¡ýÚ  þÕ󧾧É. (688)

O AmmAn of Vittuvakkodu (O God) surrounded by fragrant flower groves.  If it is not  for Your feet for the relief of my miseries, there is no other refuge. Though an angry mother rejects her child, the child counting on the compassion of his mother cries for her grace (solace); I am in a similar position with you.

Loyalty of the wife to her husband = loyalty of devotee to Bhagavan.

689: Kulasekarar:

¸ñ¼¡÷  þ¸úÅɧŠ ¸¡¾Äý¾¡ý  ¦ºö¾¢ÊÛõ

¦¸¡ñ¼¡¨É  «øÄ¡ø  «È¢Â¡ì  ÌÄÁ¸û  §À¡ø

Å¢ñ  §¾¡ö  Á¾¢ø Ò¨¼  Ýú  Å¢òÐÅ째¡ðΠ «õÁ¡!  ¿£

¦¸¡ñ¼¡Ç¡Â¡¸¢Öõ  ¯ý  ̨øƧĠ ÜڧŧÉ. (689)

O the Lord of Vittuvakkodu surrounded by sky-scraping high walls. Though the lover is the subject of contempt, the good wife knows not any one other than her husband.  Having made me your slave and not given me the needed refuge, I will seek only your sacred feet for refuge.

Errant King and Faithful subjects

690 Kulasekarar

Á£ý§¿¡ìÌõ  ¿£û  ÅÂø  Ýú  Å¢òÐÅ째¡ðΠ «õÁ¡!  ±ý

À¡ø§¿¡ì¸¡Â¡¸¢Öõ  ¯ý ÀüÚ  «øÄ¡ø ÀüÚ  þ§Äý

¾¡É§¿¡ì¸¡Ð  ±òÐÂÃõ  ¦ºö¾¢ÊÛõ  ¾¡÷-§Åó¾ý

§¸¡ø§¿¡ì¸¢  Å¡Øõ  ÌÊ  §À¡ýÚ  þÕ󧾧É. 

O Lord of Vittuvakkodu surrounded by fields with leaping fish. Though You may not turn your sights on me, I will not love anyone else. Though the king inflicts misery on his subjects by neglect, I remain like the subjects who look up to the Royal Scepter.

Doctor and Patient

691 ÌĦº¸Ã÷

Å¡Ç¡ø  «ÚòÐî  ÍÊÛõ  ÁÕòÐÅý À¡ø

Á¡Ç¡¾  ¸¡¾ø  §¿¡Â¡Çý  §À¡ø  Á¡Âò¾¡ø

Á£Ç¡ò  ÐÂ÷¾¡¢Ûõ  Å¢òÐÅ째¡ðΠ «õÁ¡!  ¿£

¬Ç¡  ¯ÉÐ «Õ§Ç  À¡÷ôÀý  «Ê§Â§É. --691

O Lord of Vittuvakkodu!  Though the doctor cuts and burns (one's boil or flesh), the patient has an abiding love (for the doctor). Though You inflict  a heap of unbearable miseries on me by Your Maya, I will, as your slave, always seek your compassion («Õû).

692. Ìħº¸Ã÷. The Bird on the mast of the ship plying the vast ocean.

¦Åí¸ý-¾¢ñ¸Ç¢Ú  «¼÷ò¾¡ö!  Å¢òÐÅ째¡ðÎ «õÁ¡§É!

±íÌô  §À¡ö  ¯ö§¸ý?  ¯ý  þ¨½Âʧ  «¨¼Âø «øÄ¡ø

±íÌõ  §À¡öì  ¸¨Ã ¸¡½¡Ð  ±È¢¸¼øÅ¡ö  Á£ñΠ ²Ôõ

Åí¸ò¾¢ý  ÜõÒ  ²Úõ  Á¡ô  ÀȨŠ §À¡ý§È§É. 

O the killer of the rutted charging elephant (Kuvalayapida), O Vittuvakkodu Amman!  If I do not take refuge at Your feet, where am I going to get redemption. I am like the bird perched on the mast of the ship plying on the high waves of the vast ocean, who flies out and returns to the mast again, not seeing the shore.

693 Kulasekarar  The Sun and the Lotus

¦ºó¾Æ§Ä  ÅóР «Æ¨Äî  ¦ºö¾¢ÊÛõ  ¦ºí¸ÁÄõ

«ó¾Ãõ  §º÷  ¦Åí¸¾¢§Ã¡üÌ «øÄ¡ø  «Äášø;

¦ÅóÐÂ÷ Å£ð¼¡Å¢ÊÛõ Å¢òÐÅ째¡ðΠ «õÁ¡!  ¯ý

«ó¾Á¢ø  º£÷ìÌ «øÄ¡ø «¸õ ̨Æ  Á¡ð§¼§É.

The lotus bud blossoms out as the crimson sun rises and yet withers from under the scorching sun. O Lord of Vittuvakkodu, though You do not abolish my severe miseries, my Aham will not melt except on account of Your limitless auspicious qualities.

694. Kulasekarar.  Nimbus clouds and the tender sprouts

±ò¾¨ÉÔõ  Å¡ý  ÁÈó¾  ¸¡ÄòÐõ  ¨ÀíÜú¸û 

¨ÁòÐ ±Øó¾ Á¡ Ó¸¢§Ä  À¡÷ò¾¢ÕìÌõ;  ÁüÚ  «¨Å§À¡ø

¦Áöò  ÐÂ÷  Å£ð¼¡Å¢ÊÛõ  Å¢òÐÅ째¡ðΠ «õÁ¡!  ±ý

º¢ò¾õ  Á¢¸ ¯ýÀ¡§Ä  ¨ÅôÀý  «Ê§Â§É.

O Vittuvakkottu Amma!  Though it rains from the skies, the tender sprouts keep looking at the dark clouds.  Though my physical miseries do not leave me, I the servitor at your feet, will cast my mind on you only.

695 Kulasekarar. The Ocean and the River

¦¾¡ìÌ  þÄí¸¢  ¡¦ÈøÄ¡õ  ÀÃóР µÊò  ¦¾¡Î¸¼§Ä

ÒìÌ  «ýÈ¢ô  ÒÈõ¿¢ü¸  Á¡ð¼¡¾;  ÁüÚ «¨Å  ¦À¡ø

Á¢ìÌ þÄíÌ  Ó¸¢ø-¿¢Èò¾¡ö!  Å¢òÐÅ째¡ðÎ «õÁ¡!  ¯ý

ÒìÌ þÄíÌ º£÷ «øÄ¡ø  Ò츢Äý ¸¡ñ,  Òñ½¢Â§É.

All meandering rivers find their abode (refuge) in the sea. Where else will they go?  O Vittuvakkottu Amma of the color of dark nimbus clouds! O Virtuous One (PunniyanE)! I will not take refuge anywhere else except immersing in your auspicious qualities.

696. Kulasekharar.  The Rich and the Riches.

¿¢ý¨É§Â  ¾¡ý §ÅñÊ  ¿£û  ¦ºøÅõ  §Åñ¼¡¾¡ý

¾ý¨É§Â  ¾¡ý §ÅñÎõ  ¦ºøÅõ§À¡ø, Á¡Âò¾¡ø

Á¢ý¨É§Â  §º÷ ¾¢¸¢¡¢  Å¢òÐÅ즸¡ðÎ «õÁ§É!

¿¢ý¨É§Â  ¾¡ý  §ÅñÊ óüôÀý  «Ê¦Â§É.

O Vittuvakkottu Amman!, the wielder of the effulgent round discus. The immense wealth that I keep rejecting keep coming back to me. Your Maya does not accept me and I the Adiyen will stand steady wanting to refuge in You only.   Adiyen  = The One who serves at Bhagavan's feet.

697. Kulasekharar. Paramatman and Jivatman.

Å¢òÐÅ째¡ðΠ «õÁ¡!  ¿£ §Åñ¼¡§Â  ¬Â¢ÊÛõ

ÁüÚ ¬Õõ  ÀüÚ  þ§Äý  ±ýÚ  «Å¨Éò  ¾¡û  ¿ÂóÐ

¦¸¡üÈ  §Åø-¾¡¨Éì Ìħº¸Ãý  ¦º¡ýÉ

¿üÈÁ¢ú  ÀòÐõ  ÅøÄ¡÷  ¿ñ½¡÷ ¿Ã¸§Á.

Vittuvakkottu Amma!  Though You want me not, I will not show affection to anyone else. I the spear-wielding king implore at His Feet and say that they who show proficiency of the the ten Tamil verses will not go to hell.

Om Namo Naaraayanaaya

One should realize that nothing belongs to you and everything belongs to Him including you (Chit) and the Achit. He owns us lock, stock and barrel. This is reflected by the word Nama in the Mantra.  Nama = (Na + Ma) = (No +Yes). No, you don't own anything; Yes, He owns everything.  Nama = ¿Á = Bowing, salutation, obeisance, reverence; Žì¸õ; ¿Á측¢ò¾ø.

Om Namo Naaraayanaaya

Narayana = Nara + Ayanam.

The word Nara (Na + Ra) means no destruction and indicates eternality. Ayanam is the abode, refuge, the means, the goal, the fruit, the hypostasis of the Naarams (embodied souls). It also means that Chit and Achit (Sentient and insentient or Chetanams and Achetanams) are the objects of His pervasion. He is the universal Pervader. He is Isvara, Antaratman, Antaryami, Antarvarti and Paramatman (®ŠÅá, «ó¾Ã¡òÁý, «ó¾÷¡Á¢, «ó¾÷Å÷¾¢, ÀÃÁ¡òÁý = The Lord, Inner Soul, Inner Guide, Inner Dweller, Supreme Soul).

Antaryami = Suksma Vasudeva. He exists as a subtle form in the spiritual heart of all beings. Upon physical death, Antaryami guides the soul through Murdhanya Nadi (Susumna Nadi) out of the physical body and takes the soul to Paramapadam.

He is the abode of Chit and Achit.

You have the right and obligation to perform Purushartam (ÒÕ„¡÷ò¾õ: ¾ÕÁõ, «Õò¾õ, ¸¡Áõ, §Á¡ðºõ = dharma, Artha, Kama, and Moksa). The embodied souls have forgotten to perform their obligation and chose to pursue sense pleasures so much so they accumulate Karma and roil in the sea of Samsara. Desikan advises to immerse oneself in Bhagavath Kaimkaryam (devoted service to the Lord) to obtain Moksam.

puru™ƒrttam  puru™ƒrtha. Objectives worthy of human pursuit, four in number, viz., tarumam, aruttam, kƒmam, m†—cam; î¼ññ¢, ܼî¢îñ¢, è£ññ¢, «ñ£ì¢êñ¢ âù ï£ô¢õ¬èð¢ðì¢ì àÁî¤ð¢ªð£¼÷¢. ¹¼û£ó¢î¢î «ñ¶ ñ¤ô¢«ôù¢ (. ªñ÷ù. 6). Lexicon Madras University.

What is meant by Achit. It is Matter as depicted in the flowchart.

........................................................................................................................................................................................

2. Dvaya mantram  (two line mantra.)

ஸ்ரீமந்நாராயண சரணௌ சரணம் ப்ரபத்யே

ஸ்ரீமதே நாராயணாய நம:

“Sriman nArAyana CharaNau SaraNam PrapadyE,

SrimatE nArAyanAya Nama:”

Sriman Nārāyana charaṇau saranam prapadyē

Srimathē Nārāyanāya nama:

Sriman Naaraayana Charanau, Saranam Prapadye

Srimathe naaraayanaaya namah.

Charanau = feet

prapadye = Prostrate, fall down

namah = obeisance, homage

Sriman Naaraayana Charanau Saranam Prapadye

Srimathe naaraayanaaya namah.

Sriman  Narayana   feet  surrender  fall prostrate

Srimathe  narayanaya  obeisance

Sriman  Narayana, I fall down and surrender at your feet

Sriman Narayana my obeisance to you.

In the First Line the embodied soul (JIvam) invokes Bhagavan for protection (Rakshanam = þÃðº¢ôÒ = protection, salvation). JIvam: (ƒ£Åõ--º£Å¡ýÁ¡) is derived from 'Jivi' --ƒ£Å¢ --for eating or consuming; Jivam is the one who eats, meaning the embodied soul. The second line indicates the surrender of the embodied soul to Bhagavan and transfers the burden of protection, and fruits (ÀÄý) squarely on the shoulders (at the feet) of Bhagavan, known in this context as Saranagata Vathsalan (ºÃ½¡¸¾ ÅîºÄý).  Åîºõ = vatsa = calf. The embodied soul in Srivaishnavism is compared to the calf in relation to the cow. The cow soon after birth licks the calf clean; in like manner, Bhagavan forgives all sins of the Jivam and wipes his slate clean of all sins so that he can go to Vaikuntam. This cow-calf relationship known as Vatsalyam is akin to Sesi-Sesa (Bhagavan-servitor) relationship. Vatsalyam (ÅîºÄÂõ) is the parental love. The entire burden of giving salvation to the Prapannan is in the hands of Bhagavan, once Saranagati takes place.

SrIman nArAyaNa charaNau = Sri Lakshmi, the auspicious Narayana- His divine feet
SaraNam = take refuge (His feet are the refuge of Chetanams (souls) and the means for liberation.
prapadyE = fall at His feet (We accept His feet as the refuge.), prostrate
SrImatE = Lakshmi (and)  Lakshmi of the form mercy, and mediator between Narayana and the Chetanams
nArAyaNAya = Narayana, the supporter and maintainer. aya = wishing an impeccable service.
nama: = not mine. This destroys the attitude of "I am the doer, enjoyer, knower and the only devotee."

Dvaya Mantra has two lines and a total of six words.  It condenses a ten-point reference as follows:

1. Goddess Lakshmi is the mediator between the Jiva and the Lord
2. They are the divine couple, always together. (Divya Tampati = Divine wedded Couple = ¾¢ù ¾õÀ¾¢¸û)
3. The Lord is of auspicious nature.
4. His form is divine.
5. His feet are the means of liberation from the world of Samsara.
6. We accept His feet as the means of liberation.
7. Lakshmi and Narayana are our goal.
8. His control and power are inimitable, absolute an irrevocable.
9. We worship Him.
10. We destroy the inimical stance of “I and Mine,” the enemies of our soul.

Dvayam Mantra can be recited by any one at any time. There are ten meanings with ten Padams or words. This write-up is based on Sadagopan.org, Dhvya Churukku (ÐÅÂîÍÕìÌ) and other sources.

The Ten words are Sri, Sriman, Naaraayana, Charana, Sarana, Pra and Padh, Prapadhye, Sriman Naaraayana, the 4th case, and Nama.

Dva in Sanskrit and Duo in Latin mean two and are cognate words. This Mantra comes directly from Bhagavan in response to the request made by Sri (À¢Ã¡ðÊ) to ease the burden of the Jivas (embodied beings).

(Piratti = À¢Ã¡ðÊ = Goddess = Here Lakshmi;  Female of Piran (À¢Ã¡ý).   À¢Ã¡ðÊ = Lady, mistress; Goddess தலைவி. À¢Ã¡ý = Lord, king, chief, master; தலைவன். Piran = God; கடவுள். பிரான்).

Sriman Naaraayana Charanau, Saranam Prapadye

Srimathe naaraayanaaya namah.

The first part of the Mantram explains the Means (¯À¡Âõ = UpAyam = Means) and the second part talks about Fruit (Palan = ÀÄý) resulting from employment of the means.

What is SAdhana: SAdhana is Jnana¹ , Sravana², Manana³ , NidhidhyAsana⁴ , UpAsana⁵ (Spiritual Knowledge¹ , Study of Sacred Texts², Contemplation³ , Meditation⁴ , Worship⁵), which are the UpAya or means to attain Moksa. This is also known as Bhakti Yoga. Prapatti is the easier alternative to Bhakti Yoga, entails complete surrender to God and is suitable for those who do not possess the ability or eligibility to perform Bhakti Yoga.

Commentators say that Nammalvar recommends Bhakti Yoga and or Prapatti for the spiritual aspirants as the means to attain Moksa. He adopted Prapatti as the means to attain the feet of Lord of Tiruvenkatam Hills.

Sriman Naaraayana Charanau  is the means. This invokes Bhagavan's divine feet for protection (Rakshanam = Protection)

Saranam Prapadye is the Fruit.  Here the embodied soul surrenders at the feet of the Lord; thus the burden of protection falls at the feet of the Lord, who is the Saranagatha Vathsalan (ºÃ½¡¸¾ ÅîºÄý = surrender-The Man capable of Great Love = The God who offers Great Love to the Surrenderer). The responsibility now is in the hands of the Lord to free the devotee from the shackles of Metempsychosis and offer him salvation. One should remember that reaching the Feet of Bhagavan is the Fruit by itself.

Swami Desikan characterizes Dhvaya Mantram as the dawn after the KaaLa Raathri (¸¡Ç þáò¾¢¡¢ = Black Night) and the Sararnagathy Mantram of the Lord.  The Mantram offers both Means and the Object of attainment (UpAyam and UpEyam = ¯À¡Âõ --- ¯§ÀÂõ).  When the Black Night ends, we get the Dawn of Realization.

Dhvayam has the distinction of being the King of mantras (Mantrarajam - Áó¾¢Ãáƒõ).  The mantra has to be obtained from an Acharya as Upadesam (¯À§¾ºõ = initialization, communication of initiatory Mantra). Once Saranagathy is made and initiatory Mantra was received, the Prapannan should act like a Krutha Kruthyan (One who done (has fulfilled), what he is supposed to do).

The Prapannan (À¢ÃÀýÉý = He who accepts God as his sole refuge) should do Atma Samarpanam (¬òÁ ºÁ÷ôÀ½õ), dedication of his soul to the Lord.

The birth of Dhvaya Mantra

The Mother (Piratti, Maha Lakshmi, Consort of Vishnu) could not bear to see the miseries of the Chetanams (embodied sentient souls) in the sea of Samsara and therefore upon request from Her, the Lord revealed the Dhvaya Mantra to the Chetanams. Since He formulated the mantras at the instance of Mother, it is superior to all Srutis. The Mantra contains 10 meanings. Desikan characterizes Lakshmi, the Mother Goddess as "Innamuthil PiranthAL --þý «Ó¾¢ø À¢Èó¾¡û" the One born of Ambrosia" meaning that she took birth in the causal milk ocean churned for Nectar of immortality. The Lord is characterized as PeNNamudhu uNDa PerumAn (¦Àñ½ÓÐ ¯ñ¼ ¦ÀÕÁ¡ý) meaning that He is Peruman, the imbiber of the Feminine Nectar. (¦ÀÕÁ¡ý = Great or Noble Person or God.). Desikan says that the Lord put two words from Katha Upanishad together and formulated the Mantra. Desikan adds: ¾ý  ¯¨Ã  Á¢ì¸ ¾Éõ ±É  ¾ó¾¡ý  (he gave His best and the highest wealth and gift).

He offered the Mantra as His gift to humanity and everlasting (wealth that will never be lost-- ¦¾¡Ä¡ ¿¢¾¢) weal and wealth to all.

Sriman Naaraayana Charanau, Saranam Prapadye

Kaimkaryam  = ¨¸Â¢í¸¡¢Âõ alternate spelling ¸Â¢í¸¡¢Âõ = Service to Bhagavan.  ¨¸ = hand. Kaimkaryam is what is done by hand, mind and soul of the aspirant.

Sri is the mediator between Chetanams and Bhagavan and so is called Purushakara. In the Acharya Parampara, Sriman Narayana is the First Acharya; 2nd is Sri Herself; 3rd is Vishvaksena. Other Acharyas come later.

µ÷ ¯Â¢Ã¡ö ¿¢ýÈ ´ñ  þýÀ ͼ÷ ¯Õò¾É¢Öõ

§À÷ ¯ÕÅò¾¢Öõ À¢ý «¾¢ø §¾¡üÚõ ¯Õì¸Ç¢Öõ

µ÷ ¯ÕÅ¡É ¯Ä¸¢Öõ  ²üÌõ ¯Õì¸Ç¢É¡ø

§ºÕ¾ø ÁýÛ ¦ºö¡û «ýÀ÷ ¿õ ÁÉõ §º÷ó¾É§Ã. (3)

µ÷ ¯Â¢Ã¡ö ¿¢ýÈ¡÷ = 'He (Bhagavan) stood as Life' meaning He is the One Inner Abider in sentient beings and insentient objects. ´ñ  þýÀ ͼ÷ = One Effulgent Bliss Form. ²üÌõ ¯Õì¸Ç¢É¡ø §ºÕ¾ø ÁýÛ ¦ºö¡û = In all His Assumed Forms, Sri assumed appropriate complementary forms.  «ýÀ÷ ¿õ ÁÉõ §º÷ó¾É§Ã = The dear One (Sri) abides in our heart, (mind and soul). (Just a diversion: The poetical Tamil ´ñ sounds similar to One in English, meaning one.)

Sriman Naaraayana Charanau, Saranam Prapadye

¸¡Ã½Á¡ö  þ¨Ã¡¡öì  ¸¾¢Â¡ö  «ÁÕõ  À¾¢Â¡ö

¬Ã½õ  µÐõ  «¨ÉòÐÈÅ¡ö  «¸Ä¡  ¯Â¢Ã¡öî

º£÷  «½¢Ôõ ͼáöî  ¦ºÈ¢óР ±íÌõ  ¾¢¸úóР ¿¢ýÈ

¿¡Ã½É¡÷  ¿Á측ö  ¿ø¸¢  ¿¡õ  ¦¾¡Æ  ¿¢ýÈɧÃ.  (4)

The word Naaraayana: It has two meanings. He is the Causal Agent (¸¡Ã½õ) of all living beings (Janthu = ºóÐ). Naaram = ¿¡Ãõ = water; living beings, souls. Naaram (¿¡Ãõ) = The living beings born of Naran (¿Ãý = ¿Ãõ = literal meaning is human being; in this context it means Bhagavan).  Naaraayana = Vishnu reposing in waters. (Just remember that we are Naaram (water) because 60-70% of our body is made of water.)  Naaraayana is the One who moves in Causal Waters. He is the One who is the abode of Causal Waters.

The second meaning of Naaraayana is that He is the Ruler of all.

aayana ¬Â½ as in Naaraayana) literally means repose and according Vaishnava Acharyas means ¯À¡Âõ, ÀÄý, and ¬¾¡Ãõ (Means, Fruit, Hypostasis or Base).

Thus Naaraayana is the Lord and becomes the Means and the Goal for all, who subside in the Divine Repository (Base).

The meaning of Charana

Sriman Naaraayana Charanau, Saranam Prapadye

Å¡ý  «Á÷  Áý  ¯ÕÅ¡ö  Ũ¸Â¡ø  «¾¢ø  ¿¡ÖÕÅ¡ö

Á£ÉÁР ¬¨Á  §¸Æø  Ӿġõ  Å¢ÀÅí¸ÙÁ¡ö

°ÉÁ÷  ¯ûÙÕÅ¡ö  ´Ç¢Â¡¾  «ÕÔÁ¡õ

§¾ÉÁ÷  ¦ºí¸ÆÄ¡ý  §º÷ò¾Éý  ¸Æø  ±ý  ÁÉò§¾. (5)

Charanau = ºÃ½ = foot. This refers to the Holy feet of Bhagavan and also the Divine Auspicious Form (¾¢ù Áí¸Ç Ţ츢øõ).  Here Form means His body.

1) Å¡ý  «Á÷  Áý  ¯ÕÅ¡ö  Å¨¸Â¡ø  «¾¢ø  ¿¡ÖÕÅ¡ö =

Å¡ý  «Á÷  Áý  ¯ÕÅý = Bhagavan possessed of the Form in the Abode of gods, Vaikuntam or Paramapadam. Para Vasudeva in Sri Vaikuntam. This is Para Form -- Supreme Form--Para Vasudeva in Vaikuntam.

2) Å¡ý  «Á÷  Áý  ¯ÕÅ¡ö  Å¨¸Â¡ø  «¾¢ø  ¿¡ÖÕÅ¡ö = This refers to the four forms, generally known as Vyuha manifestation. See the flowchart below. The foursome are Vasudeva, Sankarshana, Pradyumna and Aniruddha. This is the Vyuha Form.  VyUha in this context means form or manifestation.

3) Á£ÉÁР ¬¨Á  §¸Æø  Ӿġõ  Å¢ÀÅí¸ÙÁ¡ö: Fish, Tortoise, and other incarnations: Varaha (Boar), Narasimha (Man-Lion), Kurma (Tortoise), Matsya (Fish), Vamana (Dwarf), Parasurama (The Rama with Battle-axe), Rama, Krishna, and Buddha).

4) °ÉÁ÷  ¯ûÙÕÅ¡ö  ´Ç¢Â¡¾  «ÕÔÁ¡õ: The Inner Abider (Antaryami) in the corporeal beings. This is the Antaryami Form.

5) °ÉÁ÷  ¯ûÙÕÅ¡ö  ´Ç¢Â¡¾  «ÕÔÁ¡õ: manifested Image Form (Temple images) for worship by the devotees of the Lord. Example: SriRanganathar in Srirangam, Varadaraja Perumal of Kanchi and Sri Venkatesvara of Tirupati. This is Archa Form.

6) §¾ÉÁ÷  ¦ºí¸ÆÄ¡ý ±ý ÁÉò§¾ §º÷ò¾Éý: The Lord wearing the anklets entered and abided in my heart.

Human beings do not have the privilege to worship the first four forms (Para, Vyuha, Vibhava and and Antaryami forms. Archa form (Image form) is the centerpiece of Vaishnava worship. Saranagati/Prapatti is performed to the Archa form.  Since Bhagavan is a pervader, He pervades and abides in the icon once Pranaprathista (Infusion of life) is performed.

The placement  of Aniruddha-Pradyumna-Samkarshana-Vasudeva in the configuration is as depicted in the table.

The configuration gives centrality to Vasudeva and Samkarshana; Aniruddha and Pradyumna flank both of them on either side, Aniruddha on your extreme right and Pradyumna on your extreme left.

The meaning of the word Saranam.

Sriman Naaraayana Charanau, Saranam Prapadye

§ÅÚ  µ÷  «½íÌ  ¦¾¡Øõ  Å¢¨É  ¾£÷òР ±¨Á  ¬ñÊÎÅ¡ý

¬Úõ  «¾ý  ÀÂÏõ  ¾óÐ  «Ç¢ìÌõ  «ÕÙ¨¼Â¡ý

Á¡Ú  þľ¡ö  þÄÌõ  ÁР ¦ÁøÄʧÀ¡Ð  þÃñ¼¡ø

¿¡ÚÐÆ¡ú  ÓÊ¡ý ¿ÁìÌî  ºÃñ ¬Â¢É§É-- 6

Bhagavan the wearer of Tulasi on his crown abolishes the Karma of metempsychosis from worshipping lesser gods. Thus He reigns over us and gives us the means, the fruit and the Grace. Resolute in His Grace, His nectarine tender feet become the refuge of Sarnagathan.

¿¡ÚÐÆ¡ú  ÓÊ¡ý ¿ÁìÌî  ºÃñ ¬Â¢É§É: The wearer of fragrant Tulasi garland on His crown.

§ÅÚ  µ÷  «½íÌ  ¦¾¡Øõ  Å¢¨É  ¾£÷òР ±¨Á  ¬ñÊÎÅ¡ý: ...He brings relief from the karma of worshipping the lesser gods.

 §ÅÚ  µ÷  «½íÌ  ¦¾¡Øõ  Å¢¨É  ¾£÷òÐ ±¨Á  ¬ñÊÎÅ¡ý: (Having abolished our karma), He reigns over us.

¬Úõ  «¾ý  ÀÂÏõ  ¾óÐ  «Ç¢ìÌõ  «ÕÙ¨¼Â¡ý: The path (means) and its fruit: He gives.

¬Úõ  «¾ý  ÀÂÏõ  ¾óÐ  «Ç¢ìÌõ  «ÕÙ¨¼Â¡ý: Having given them, He is the Granter of Grace.

Á¡Ú  þľ¡ö  þÄÌõ  ÁР ¦ÁøÄʧÀ¡Ð  þÃñ¼¡ø: Unwavering (unchanging, resolute) grantor.

Á¡Ú  þľ¡ö  þÄÌõ  ÁÐ  ¦ÁøÄʧÀ¡Ð  þÃñ¼¡ø: Radiant Honeyed tender pair of sacred feet (Radiant nectarine feet).

¿¡ÚÐÆ¡ú  ÓÊ¡ý ¿ÁìÌî  ºÃñ ¬Â¢É§É: Bhagavan becomes the refuge (of the Saranagathan: ºÃ½¡÷ò¾¢ = º½¡¸¾ý = one who seeks refuge).

The meaning of Prapadye: (PR) PAdYE VERB: PREFIX: “PRA”

Sriman Naaraayana Charanau, Saranam Prapadye

¦ÀÕÅР ¿¡õ  ¦À¡¢§Â¡÷  ¦ÀÚõ§ÀÚ  ±É  ¿¢ýÈ  ±õ¨Á

¦ÅÚ¨Á ¯½÷ò¾¢  Å¢Ä측¾ ¿ýÉ¢¨Ä  ¬¾¡¢ôÀ¢òÐ

¯ÚÁ¾¢Â¡ø  ¾¨É  ´ñºÃñ  ±ýÈ  ¯½÷× ¾ó¾

ÁÚר¼  Á¡÷ÀÛ째  Áýɨ¼ì¸Äõ ¬Â¢É§Á. --(7)

Bhagavan gives us the realization that we an attain what the great men obtain by difficult-to- perform Yogas. He resolutely supports us and gives us the Jnanam to perform Saranagati to Him. Thus in the Lord we take refuge. The commentators say that Prapadye stands for Jnanam or knowledge and Great Faith in Bhagavan. Falling at the feet of Bhagavan means that one has abiding faith in Bhagavan and brings Spiritual Knowledge.

Sriman Naaraayana Charanau, Saranam Prapadye

Srimathe naaraayanaaya namah.

ÍÕí¸¡  «¸¢Äõ  ±øÄ¡õ  ÐÇí¸¡  «Ó¾ì  ¸¼Ä¡ö

¦¿Õí¸¡Ð  «¨½óР ¯¼§É  ¿¢ýÈ  ¿õ ¾¢Õ¿¡Ã½É¡÷

þÃí¸¡¾  ¸¡Äí¸û  ±øÄ¡õ  þÆó¾ÀÂó¦ÀÈ  µ÷

¦ÀÕí¸¡¾ø  ¯üÚ þÉ¢§Áø  À¢¡¢Â¡¨Á ¯¸ó¾É§Á. (9)

Srimathe emphasizes and confirms the premise that the Mother (Piratti = À¢Ã¡ðÊ) and Bhagavan are an inseparate integer and Mother always remains with Him at all times, during Upaya anushtanam (¯À¡Â «Ûð¼¡Éõ = observance of means), serves as Means (Upayam) in the same capacity as Bhagavan,  ensures Her presence during Phalan-granting tasai (ÀÄý ¾¨º = fruit-bearing state) and graciously accepting Kaimkaryam (service to Bhagavan) from Prapannan on behalf of Her and Bhagavan.

¿õ ¾¢Õ¿¡Ã½É¡÷ = Our Tirunaananaar refers to Naaraayana with the following characteristics. The fruit (ÀÄý) consists of being the God of gods and all, the inimitable nectar of Kalyana Gunas (Auspicious qualities),  Aisvaryams (³îÍÅ¡¢Âõ or ³ÍÅ¡¢Âõ =  wealth, the quality or nature of the Lord), Divya Mangala Vigraham (¾¢ù Áí¸Ç Ţ츢øõ = Divine Stainless form) and Svamithvam (ŠÅ¡Á¢òÅõ--Ownership of the souls and the universe, godhood, the quality of being God).

¸Æø  À½¢ó¾¡÷ìÌì ¸ÊÝÎ ãýÚõ ¸Êó¾¢¼§Å ÓÊÝÊ ¿¢ýÈ  Ó¸¢ø  Åñ½É¡÷ = They who prostrate at the sacred feet of Bhagavan, He remains as the protective Cloud Cover banishing the three kinds of scorchers that the devotees are faced with.

Generally Prarabdha Karmic fruit comes in three flavors: Adhibautika, Adiyatmika, and  Adhidaivika (Exogenous,  Endogenous and  Theogenous).

¾ÉР «ýÚ  þ¨Å¦ÂÉò  ¾¡ý  «ýÚ  ±É  Á¨È  ¦º¡ýÉ  ¦ÅÄ¡õ

¾É¦¾ýÚõ  ¡ý  ±ýÚõ  ±ýϾġø  ÅÕõ  ®É¦ÁÄ¡õ

ÁÉР ´ýÈ¢  þýÚ  ¿Á ±ýȧ¾  ¦¸¡ñΠ Á¡üھġø

¾ÉР «ýÈ¢  ´ýÚõ  þøÄ¡ò  ¾É¢ò¾¡¨¾  º¾¢÷ò¾É§É.

There are two syllables in NaMa = Na + Ma = No + Yes  or Not Mine. No, all this is NOT mine; Yes, all this belongs to Bhagavan.  The renunciation of Ahamkaram and Mamakaram which are part of one's svaroopam (ŠÅåÀõ or ¦º¡åÀõ =  Real nature; natural state or condition.), Gunam (̽õ = Attribute, property, quality.), and sariram (º¡£Ãõ = body)

Ahamkaram and Mamakaram. (Ego and self-conceit = «¸í¸¡Ãõ ---ÁÁ¸¡Ãõ).

¾ÉР «ýÚ  þ¨Å¦ÂÉò  ¾¡ý  «ýÚ  ±É  Á¨È  ¦º¡ýÉ  ¦ÅÄ¡õ = All this is not mine. I am not all this, meaning I am not the body, made of matter. That is what the Sacred Texts say.

¾É¦¾ýÚõ  ¡ý  ±ýÚõ  ±ýϾġø  ÅÕõ  ®É¦ÁÄ¡õ = This is mine and I am...: all these thoughts bring miseries.

ÁÉР ´ýÈ¢  þýÚ  ¿Á ±ýȧ¾  ¦¸¡ñΠ Á¡üھġø = Change the attitude and focus your mind on NaMa

¾ÉР «ýÈ¢  ´ýÚõ  þøÄ¡ò  ¾É¢ò¾¡¨¾  º¾¢÷ò¾É§É =  Attitude of none are mine destroys (Ahamkaram and Mamakaram) and Bhagavan stands to gain.

The ten meanings of Dhvaya Mantram

§º÷ìÌõ  ¾¢ÕÁ¸û  §º÷ò¾¢Â¢ý  ÁýÛ¾ø  º£÷ô ¦À¡¢§Â¡üÌ

²üÌõ ̽í¸û  þÄ측õ  ÅÊÅ¢ø  þ¨½Âʸû

À¡÷ìÌõ  ºÃñ  «¾¢ø  ÀüÚ¾ø  ¿õ¿¢¨Ä  ¿¡õ ¦ÀÚõ  §ÀÚ

²ü¸¢ýÈ  ±ø¨Ä¸û  ±øÄ¡õ  ¸¨ÇÂÈ×  ±ñ½¢É§Á.

1) §º÷ìÌõ  ¾¢ÕÁ¸û = The Tirumakal who is united with Naaraayana. Tirumagal = Sri, Lakshmi, The sacred daughter of Samudra Raja--the daughter of the Ocean.

2)  §º÷ò¾¢Â¢ý  ÁýÛ¾ø = Sri and Naaraayana as always together

3) ²üÌõ ̽í¸û = His auspicious qualities

4) þ¨½Âʸû = pair of feet

5) À¡÷ìÌõ  ºÃñ = seeking refuge

6) «¾¢ø  ÀüÚ¾ø = To embrace (the feet)

7) ¿õ¿¢¨Ä = The steadfastness of Bhagavan

8) ¿¡õ ¦ÀÚõ  §ÀÚ = The blessings or gain that we obtain

9) ±ø¨Ä¸û =  Goal

10) ¸¨ÇÂÈ×  = the destruction and removal of (Ahamkaram and mamakaram).

The following is an extract from Sadagopan.org.

1) §º÷ìÌõ  ¾¢ÕÁ¸û  = Meaning of Sri Sabdham found in the Poorva BhAgam of Dhvaya Manthram

2) §º÷ò¾¢Â¢ý  ÁýÛ¾ø = “SErtthiyin mannuthal” = the meaning of “MAdhuph” section of “SrImath”.

3) ²üÌõ ̽í¸û =  the meaning of Naaraayana Sabdam.

4) þ¨½Âʸû = the meaning of Charana Sabdam.

10) ¸¨ÇÂÈ× = the meaning of the nama sabdam.

-------------------------------------------------------------------------------------------------------------------------

Bhagavan says to Arjuna and indirectly to us that once Saranagaty is made to Bhagavan, all the powerless souls can stop grieving any more.

ÅøÄ¡÷  ÓÂø¸ ÅĢ¢Æó¾¡÷  ±ýȨÉò  ¦¾¡Ø¦¸ýÚ: Let the competent ones keep trying (pursuit of) the difficult-to-practice Bhakti Yogam. Let the powerless and the weakest offer their worship to Me.

±øÄ¡ò  ¾ÕÁÓõ  ¯¨Ãò¾Åý = He is the One who has given instructions on all Dharmas.

þýÉÊ §º÷ó¾É§Á = Desikan says in this verse that he himself attained His feet by Saranagati.

1st meaning of Sarva-dharmān parityajya :  ¦ÅÚ¨Á ¯½÷óР = Realizing the emptiness or powerlessness of the Chetanam. ¦ÅÚ¨Á  means uselessness, profitlessness or poverty. When one is faced with poverty or lack of means to attain Moksa, one has to perform Saranagati.

4th meaning of Sarva-dharman parityajya: ÌÈ¢ÂÅý  þýÉÈ  ±ð¼ì  ÌÈ¢ò¾¢Îí  §¸¡¨½ÐÈóÐ = refers to a person of low stature (in height) abandons his many attempts to reach the honeycomb on the tree branch while jumping up and down. As the dwarf cannot reach the honeycomb and abandons his effort, the Chetanam should abandon all Yogas and other futile efforts to attain Moksa and go for Saranagati. ÌÈ¢ÂÅý = the one who aims to reach the honeycomb.

5th meaning of Sarva-dharman parityajya: Man should abandon all his futile efforts and adopt Prapatti Yogam. It is like a man holding on to a straw to stop from drowning.

6th meaning of  Sarva-dharman parityajya:  ¯ÚÁÂý  «ò¾¢Ãõ  ±ýÉô  ¦À¡È¡¿¢¨Ä  µ÷ó¾¢¼§Å¡÷: This is an analogy. If one has a doubt on the efficacy of Asthiram (Brahmasthiram = Brahma's missile) and if he sends another to reinforce it, the Brahmastharam will not be effective. This is Brahmasthara Nyayam, Doctrine or philosophy. The advice is that one should not doubt the efficacy of Prapatti Yogam. 

The meaning of the word 2) Maam (To Me = Bhagavan) who has the Inimitable qualities.

Å¡¡¢¾¢  Å¢ðΠ ÁÄ÷Á¸§Ç¡Î ÁШà ÅóÐ

À¡Ã¾  ¦ÅïºÁ÷  À¡÷Á¸û  À¡Ãï  ¦º¸×¸óÐ

º¡Ã¾¢ ¡ö ÓýÒ à¾ÛÁ¡öò  ¾ÇÕõ  Å¢ºÂý

§¾Ã¾¢ø  ¿¢ýÈŨÉò  §¾üȢɡý  ¾¢ÈÁ¡Â¢É§Á.

Me (maam²) describes his qualities. Who is Me?

Having left the Ocean, Bhagavan came to Madurai with Malarmagal (flower-daughter, Sri or Lakshmi). He served as the envoy earlier. He served as the Charioteer for Visayan (Arjuna).  He infused strength to enfeebled Arjuna. Commentators interpret Mam as referring to Inseparable Sri also, since there is a reference to Malarmagal.

Å¡¡¢¾¢ = ocean.  ¦ÅïºÁõ = war.  ¾ÇÕõ  = enfeebled. Å¢ºÂý = Arjuna  ¾¢Èõ = firmness, stability.

This verse extols the inimitable qualities of Bhagavan.

Bhagavan has the following qualities: Saulabhya (Easy accessibility, Affability); Sausīlya (Gracious Condescension); Vātsalya (Loving disposition); Kṛpa (Compassion); Audārya (Generosity); Bandhutva (friendly relationship).

Saulabhya = Easy accessibility, Affability. Bhagavan makes Himself easily accessible to His devotees by manifesting Himself in different forms either in Vibhava or Archa forms. (See the Five forms of Vishnu flowchart.above) Because of this easy access, we can approach Him and obtain salvation. Nammalvar extols His easy access in the following verses in Divyaprabhandam.

ÀòÐ ¯¨¼ «Ê¨ÅìÌ ±Ç¢ÂÅý 2921

±Ç¢ÅÕõ þÂøÅ¢Éý ¿¢¨Ä ÅÃõÒ þÄ ÀÄ À¢ÃôÀ¡ö --2922.

¡Õõ  µ÷ ¿¢¨Ä¨ÁÂý  ±É  «È¢×  «¡¢Â ±õ  ¦ÀÕÁ¡ý

¡Õõ  µ÷ ¿¢¨Ä¨ÁÂý ±É «È¢×  ±Ç¢Â ±õ  ¦ÀÕÁ¡ý--2924

Sausīlya (Gracious Condescension). Bhagavan condescends to the level of human beings and interacts with them without any reserve. His condescension shows when He offered himself as the charioteer for Arjuna, when Rama embraced Guha, the hunter. Though the Alvars called Bhagavan in the form of Krishna as a 'Butter Thief' he condescended to them and granted Grace. Bhagavan lived among the cowherds showing his Sausilya. Alvars see the divine hand in that Bhagavan chose the humble Alvar of lowest birth to sing His glory.

Vātsalya (Loving disposition). He shows theloving nature to His devotees, despite their sins and shortcomings as in the case of mother to the child and the cow to its calf by licking it clean soon after birth.

Kṛpa (Compassion). Compassion and Grace («Õû) are synonymous in the mind of Alvars. The Cosmic Creator out of Mercy and Grace incarnates Himself in human form to shower Grace on His devotees.  nammalvar extols the virtue of Bhagavan as conferring compassion and Grace to him by blessing him with spiritual and poetical knowledge on someone like him without in return demanding any spiritual discipline. That is compassion and Grace.

He sings as follows:

¯Â÷× «È  ¯Â÷  ¿Äõ  ¯¨¼ÂÅý ±Åý?  «Åý.

ÁÂ÷× «È  Á¾¢-  ¿Äõ «ÕÇ¢Éý ±Åý?  «Åý.

«Â÷×  «Úõ  «ÁÃ÷ ¸û «¾¢À¾¢ ±Åý?  «Åý

ÐÂ÷ «Ú  ͼ÷-- «Ê  ¦¾¡ØÐ ±Ø ±ý ÁɧÉ!--2899 Divyaprabhandam

Who is of Higher virtue than the highest? It is Him.

Who is the One who removes ignorance and grants knowledge? It is Him.

Who is the Chief of all indefatigable gods? It is Him.

O my mind! Worship His grief-removing effulgent feet and rise.

Now we come to Ekam and its definition.

¾ýÉÕÇ¡ø  ¦ÀÚõ  º¡¾Éõ  º¡¾¸ý  ±ýÚ  þÅü¨Èò

¾ýϼý  ±ñϾø ¿£í¸ò  ¾É¢òР ´Õ  º¡¾ÉÁ¡öô

¦À¡ý  «Õ§Ä¡Îõ  «ôâÁ¸§Ç¡Îõ  Ò¸ú  ¿¢ýÈ

þýۨà ®º¨É§Â  ²¸õ ±ñ½  Å¢¨ºó¾É§Á.

¾ýÉÕÇ¡ø  ¦ÀÚõ = What is obtained by the Grace of Bhagavan. it is the Grace of the Lord that gives the Means.

º¡¾Éõ  º¡¾¸ý  ±ýÚ  þÅü¨Èò ¾ýϼý  ±ñϾø ¿£í¸ò =  He removes the ego of possessing the means and being the pursuer from the psyche of the individual soul.

 º¡¾Éõ (sAthanam = means, Instrument). º¡¾¸ý (sAthakan = One who is advanced in the pursuit of the MEANS of attaining salvation.) SAthanam is the Means and and SAthakan is the Pursuer.  The idea of  Means and the Pursuer belongs to the individual soul is a wrong notion. If it is not for Bhagavan, the means and the pursuer do not exist. Thus Bhagavan removes the ego of the individual soul as owning the means and himself.

Ekam (only) indicates ²¸òÐÅõ (Ekattuvam) Oneness; this oneness includes Sri in its essence.  Ekam attached to Mam (MAm Ekam) gives a special meaning (Å¢§º¼ «÷ò¾õ = VisEsa Artham) to the combined words. That special meaning refers to Bhagavan. Bhagavan or Sarvesvaran (º÷§ÅîÍÃý = º÷§Å‰ÅÃý = The Supreme Ruler of All) is the Fruit (ÀÄý) to be enjoyed by the aspiring soul. The Lord is the Goal. The Means to the fruit is Parpatti Yogam or Upayam (the five tenets of Prapatti).

Thus the word Ekam encompasses in its content and meaning both UpAyam and Phalan  (Means and Fruit),  which are no other than Bhagavan Himself.

In order for the Chetanam to observe 5 tenets of Prapatti Bhagavan's Grace is necessary. Bhagavan induces man to use his body, mind and organs to perform the means (UpAyams = ¯À¡Âõ).

There are two kinds of UpAyams: SiddhOpAyam and SaadhyOpAyam.  SiddhOpAyam = Siddhi + UpAyam = The One who existed before all else + Means. SaadhyOpAyam = Saadhya + UpAyam.  Saadhya = Saadhana Steady and persevering practice = Bhakti, Jnana and Karma Yogas.

Because Bhagavan existed before all else, He is known as SiddhOpAyam and the means also carries the same name.  Siddhopayam is to declare Prapatti in full faith and observance and take refuge at His feet.

SaadhyOpAyan is performing the Yogas, which are difficult to perform because of powerlessness,  inability, lack of will and persistence and uncertain results.

Bhagavan recommends Siddhopayam for His devotees because it is a sure-fire means to attain liberation.

Between Siddhopayan and Sadhyopayan, Siddhopayan is like quenching urgent thirst by drinking water from a pond and the latter is digging a well to obtain water to quench the thirst.

Bhagavan accepts Prapatti as Vyajam (Ţ¡ƒõ = a pretext for the real thing). Prapatti is an acceptable, alternate, effective and working paradigm for attaining Paramapadam (ÀÃÁÀ¾õ = Supreme Place = Vaishnava heaven)

Bhagavan does not expect any more or other endeavors from the Mumuksus.  Even Nammalvar did not perform Bhakti, Jnana or Karma Yogas. He recommended Prapatti as a means to Moksa (liberation). The more important reason that the Vaishnava Theologian did not practice Yogas is because of his caste (he is not a Brahmana).  Upanishads forbid low-cast people (except Brahmana, Ksatriya and Vaisya) to practice Yogas. Nammalvar being a Sudra was ineligible for the Yogas. he pursued Prapatti as this was the only recourse he had to attain moksa.

Prapatti has two principles as its mainstay: 1) God as Sarvesvara (º÷§ÅŠÅÃý) endowed with DayA (¾¨Â = compassion), Omniscience (sarvajnyatva), and Omnipotence (saravasaktitva). he is the ONLY refuge (Saranya) for those aspiring for liberation. 2) The individual souls (Chetanams) mired in Samsara is not capable of any means other than Him to break the bonds of Samsara and attain liberation.

¦À¡ý  «Õ§Ä¡Îõ  «ôâÁ¸§Ç¡Îõ  Ò¸ú  ¿¢ýÈ

þýۨà ®º¨É§Â  ²¸õ ±ñ½  Å¢¨ºó¾É§Á.

His golden Grace and the Flower-wife (À¢Ã¡ðÊ = consort of Vishnu) are both One and the means and the Goal.

Nammalvar sings the following verse Tiruvaimozi 5.7.10 or Divyaprabhandam Verse 3416.

¬Ú  ±ÉìÌ  ¿¢ý  À¡¾§Á  ºÃñ  ¬¸ò  ¾ó¦¾¡Æ¢ó¾¡ö; ¯ÉìÌ  µ÷¨¸õ

ÁÚ  ¿¡ý  ´ýÚ  þ§Äý;  ±ÉÐ ¬Å¢Ôõ  ¯É§¾-

§ºÚ  ¦¸¡û  ¸ÕõÒõ  ¦ÀÕõ  ¦ºó¦¿Öõ ÁÄ¢  ¾ñ  º¢¡£ÅÃÁí¨¸

¿¡Ú  âó  ¾ñ  -  ÐÆ¡ö  ÓÊ¡ö!  ¦¾öÅ --  ¿¡Â¸§É.

My refuge is Your Feet: that was Your doing.  What am I going to do as a return for your Grace?  I have nothing to handover to You. My life is Yours (My soul is Yours).  O Wearer of fragrant Sacred Basil on your hair, O God of gods, You abide in the cool City of Sirivaramangai where the the sugar cane and luscious paddy grow.

These are the conditions for claiming the use of Prapatti: Ākiñsanya, absolute inability to perform Bhakti Yoga; Ananya-gatitva («Éýɢ ¸¾¢òÐÅõ), lack of any refuge other than God.

Swami Desikan says that Prapannan should perform Atma Samarpanam or Atma Niksepa with its 5 limbs of Prapatti.

Atma Samarpanam is Angi (Primary Limb) and the other five are the secondary limbs (Angam). All are important.

Prapatti is a discipline with 1 Angi and 5 Angas  to follow: Ātma-nikşepa is the primary Angi or component; The 5 Angas areĀnukūlya Saṅkalpam, Prātikūlya Varjanam, Goptṛtva Varaṇam, Kārpaṇyam, Mahā Viśvāsam,

Ātma-nikṣepa = Casting the soul (at His feet) for protection and worship. (the Most Important).

Ānukūlya Saṅkalpam = Doing only god-pleasing acts.

Prātikūlya Varjanam = Not doing god-displeasing acts.

Goptṛtva Varaṇam = Seeking  and requesting God for protection.

Kārpaṇyam = Feeling humility for helplessness to perform other means of salvation.

Mahā Viśvāsam = Irrevocable and absolute faith in God as the sole protector.

The Meaning of the word, 'Saranam Vraja'.

°É¢ ø  þ¨½òÐ ¯ÆøÅ¢ìÌõ  Å¢¨É츼Ùû  Å¢Øó¾

¡ý  ±É¾¡É  ̽í¸û  ±ÉìÌ  þ¨º  ¿øÅÆ¢Ôõ

¾¡ý ¯¾Å¢ò-¾¨É  ¾ó¾¢¼  ¿¢ýÈ  ¾É¢ò  ¾ÕÁõ

¿¡ý  þÉ¢  §ÅÚ µ÷ ÀÃõ ¿Ï¸ Ũ¸  ÀÿϠ ¸¡Å¨Ä  ¿ø¸¢Â§¾.

°É¢ ø  þ¨½òÐ ¯ÆøÅ¢ìÌõ  Å¢¨É츼Ùû  Å¢Øó¾  Â¡ý  ±É¾¡É  ̽í¸û  =Having been united with corporeal body, the soul falls in the swirling sea of Samsara.

±ÉìÌ  þ¨º  ¿øÅÆ¢Ôõ ¾¡ý ¯¾Å¢   ¾¨É  ¾ó¾¢¼ = You (Bhagavan) has pointed the good path and extended a helping hand to the suffering me.

¾¨É  ¾ó¾¢¼  ¿¢ýÈ  ¾É¢ò  ¾ÕÁõ = He gave Himself as Siddhopayam, the special Dharma.

¿¡ý  þÉ¢  §ÅÚ µ÷ ÀÃõ ¿Ï¸ Ũ¸  ÀÿϠ ¸¡Å¨Ä  ¿ø¸¢Â§¾. =  I do not have to approach anyone else because Bhagavan gave me the protection.

The meaning of the word Vraja

¸Î  Å¢¨É  ¿¡õ  ¦ÀÚõ  §Àü¨Èò  ¾¨¸ó¾¨Á  ¸ñΠ ¿õ§Áø

²üÚ  ¦¾¡¨¼  Ţĸ¡Áø  þ¨ºóР ´Õ  ¸¡Äõ  н¢×¼§É

¯¨¼¨Á  «¨¼ì¸ÄÁ¡¸  «¨¼ìÌõ  ¯¸ôÀ¾É¡ø

«¨¼  ¦ÂÉ  «ýÚ  ¯¨Ãò¾¡ý  «¨¼Å¢ò¾Éý ¾ýÉʧÂ.

The severe Karma prevented us from gaining Moksam. That we found out.

We should not abandon the Sacred Texts, and do only acts that please Bhagavan.

We should entertain Mahavisvasam towards Bhagavan.  We should dedicate our soul to Him.

That day in the past, He instructed (Arjuna) to seek and take refuge at His feet and us now to do the same.

Saranam Vraja = Take Refuge. It means Atma Samarpanam (Dedication of the soul) to Bhagavan. It corresponds to the Main Tenet  (Angi = main aspect) Atma Niksepa.

Sadagopan.org interprets the words as aspects of Prapatti.

¸Î  Å¢¨É  ¿¡õ  ¦ÀÚõ  §Àü¨Èò  ¾¨¸ó¾¨Á  ¸ñΠ ¿õ§Áø = Kārpaṇyam = Feeling humility for helplessness to perform other means of salvation.

¦¾¡¨¼  Ţĸ¡Áø = Prātikūlya Varjanam = Not doing god-displeasing acts.

þ¨ºóР = Ānukūlya Saṅkalpam = Doing only god-pleasing acts.

н¢×¼§É = Mahā Viśvāsam = Irrevocable and absolute faith in God as the sole protector.

«¨¼ì¸ÄÁ¡¸ = Goptṛtva Varaṇam = Seeking  and requesting God for protection.

«¨¼ = Ātma-nikṣepa = Atma Samarpanam = Dedication of the soul to Bhagavan. Casting the soul (at His feet) for protection and worship. (the Most Important).

mām ekam śaranam vraja = Take Refuge in Me only.

Lord Oppiliappan in Tiruvinnagaram, a form of Lord Vishnu has the above Inscription on the palm of His Right Lower Arm.

The Oppiliappan Koil (Tiruvinagaram) is located at Thiru Nageswaram near Kumbakonam in the Thanjavur district of Tamil Nadu.

The Lord in this temple bears the charama slOkam in His right hand palm as "maam Ekam Saranam vraja" and offers abayahastham. Hence this is also known as the "paripooraNa chranaagathi" offering kshethram.

Lord Oppilappan, the main deity, blesses one and all, with His "Panchaavataram" or five forms,viz. Hema (Ponnappan), Muktha (Mutthappan), Mani (Maniappan), Vyoma Pureesan (ViNNagarappan) and Matpathi (Ennappan).

The Meaning of AHAM

¸¡ý  ±ýÈ  §Å¾í¸û  ¸¡ìÌõ  ÀÃý ±ýÚ  ¸¡ð¼  ¿¢ý§È¡ý

¾¡ý  ±ýÚ  «È¢Â¸¢Ä¡÷ìÌ  «È¢Å¢ìÌõ  ¾É¢ò¾¢È§Ä¡ý

Å¡ý  ´ýȢɡ§Ã¡Î Á¡É¢¼ý  ±ýÉ  «Å¾¡¢ôÀ¡ý

¿¡ý  ±ýÈ ¿õ  ¾¢ÕÁ¡ø  ¿õ¨Á  ¿ø  À¾õ  §º÷ò¾¢Î§Á.

Jungle, that is what the Vedas are (because we don't know their meaning.  Supreme Protector that He is.

 Ignoramuses he shows to, as to who He is. 

Incarnation as a human He takes.

AHAM is What our Tirumal is.  His Feet are our refuge. He will take us to Moksa.