We will now enjoy  the three paasurams of Amrutha SvAdhini Prabhandham  connected with
the  Dhvaya adhikAram of Saara Saara chillaRai Rahasyam.

102) Dhvayam intertwined with SaraNAgathy
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Our most merciful AchAryas knowing how difficult it would be for us to practise the difficult upAyams taught  by
the VedAs like Karma , Jn~Ana and Bhakthi Yogams instructed us on the easy-to-observe upAyam of Prapatthi Yogam.

Our AchAryA's  intent was to save us from the difficulities and frustrations in following the ardous path of Bhakthi
and other yogams . Benefitting from their UpadEsam on Prapatthi, adiyEn longed to gain life in Parama Padham
to perform nithya kaimkaryam to the Dhivya Dampathis in a state of freedom from ahankAra-MamakArams.
Next , adiyEn held on to the sacred feet of the Lord as protection and as the bridge across the terrible ocean
of SamsAram  as instructed by our AchAryans.

The key passage in this Paasuram is: " Dharumam udayAr uraikka , yAnn aRinthu , tanakku yennA adimaikkAm vAzhcchi vENDi  , ThirumahaLODu orukAlum piriyA NaaTan tiNN Kazhal Sethu yena sErhinREn "

" Dharmam UdayAr uraikka yAnn aRinthu " in the above section refers to the AchAryAs , who are conversant with Dharmams performing upadEsam for the Jeevan for its KshEmam . "Tanakku yennA adimaikkAm vAzhcchi
vENDi " refers to the ideal life appropriate  for nithya Kaimakraym free of any blemish of " Me and Mine " .  Where is this kaimkaryam to be performed and for whom ? " ThirumahaLODu orukAlum piriyA NaaTan tiNN kazhalE sEthu yena sErhinREn " . adiyEn wishes to perform that Kaimakryam in the Parama Padham of the Lord , who is never ever separated from His beloved consort , MahA Lakshmi. For that purpose , adiyEn has dared to hold on to the Lord's  sacred feet as the aNai (dam/causeway ) to cross the dangerous ocean of SamsAram to reach the other shore to arrive at SrI Vaikuntam.

103) The Six Meanings of SrI Sabdham
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In the first part of the Dhvaya Manthram , we come across the SrI Sabdham . PaancharAthra Saasthrams
bless us with six complimentary and yet distinct meanings  of the SrI Sabdham ( SruNAthi , SreeNAthi , SruNOthi ,
SrAvayathee , SrIyathE and SrayathE ). Swamy  Desikan explained these six meanings in the first section of the 103rd Paasuram :

" Vinai vidutthu veyan guNatthAl yemmai aakki
  veruvurai kEttu avai kEtkka viLambi nALum
  tanai anaitthum adainthidat-tAnn adainthu ninRa
  Tann ThirumAthudan iRayum taniyA NaaTan"

The elaborate coverage of these six meanings of the SrI Sabdham are covered in the 304th Desika-
Prabhandham  named Dhvaya Churukku .

(Condensed meaning of the 103rd Paasuram ):  Our Lord , who is never without His Divine Consort recognized that His anantha KalyANa guNams will  be protected  only if He  rescues the suffering jeevans from SamsAric  sorrows. Hence , He engages in motivating the Jeevans to perform Prapatthi and accepts the surrenders of Jeevans for protection and thereby stabilizes His name as SaraNAgatha Rakshakan .

104) Showering His grace on PrapannAs as SrI RanganAthan
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Lord RanganAthan recieving nithya kaimakryam from Nithya Sooris at His Supreme abode of SrI Vaikuntam stays as ArchAvathAran at SrIrangam to bless kaimkarya soubhAgyam for those , who surrendered to Him without
ahankAra-MamakArams . He rests under the PraNavAkAra vimAnam at SrIrangam for making it possible for the PrapannAs to perform Kaimkaryam to Him right here at SrIrangam . His inherent KaruNai towards the Jeevans grows further due to to the presence of MahA Lakshmi on His chest . This merciful Lord stays as my birth mother and vows to accept the responsibilites of my protection and assures me freedom from fear. He has now granted me the shade of His Sacred Feet to free me from the unbearable SamsAric heat .

The key passage is: " ThiruvudanE amarntha NaaTan , tahavudanE annai yena adaikkalam koNDu anjal tanthu azhal aaRa nizhal aara aLIkkinRAn " .

Paasurams 105-109

We will now enjoy  the Five Paasurams of Amrutha SvAdhini Prabhandham  connected with the  Charama slOka  adhikAram of Saara Saara chillaRai Rahasyam and Our revered SchAreyA's role in instructing us the three Rahasyams and their esoteric meanings.

(105) Lord KrishNA's UpadEsam of Charama SlOkam
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This Paasuram is the same as the 46th Paasuram of AdhikAra Sangraham ( the 85th Desika Prabhandham )
that we havestudied before. Please refer to the comments on this Paasuram from earlier postings on AdhikAra
Sangraham.

This is a Paasuram saluting joyously the UpakAram of the Lord , who used Arjuna as an excuse to instruct us
on the laghu upAyAm of Prapatthi at His sacred feet to assure Moksham . Swamy  Desikan slautes Prapatthi
in this Paasuram as "Tani Dharumam" or a matchless UpAyam for Moksham for one and all. Here Swamy
Desikan is overwhelmed by the Lord standing in place of other Difficult upAyams (yemakku tAnE aay )and granting us the Phaalan  of Moksham as a result of our observance of Prapatthi at His sacred feet.

(106) Prayer to rthe Lord to accept his Prapatthi
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Oh Lord standing with Sudarsanam in Your hand to remind us of Your role as our Protector (Rakshakan )!
You recognized adiyEn as not having  the visEsha Jn~Anam and power to practise Bhakthi Yogam as UpAyam
to gain MOksham . You removed the doubts from my mind about gaining the fruits of Prapatthi and made me realize that adiyEn does not have anyone else to protect me and made sure that adiyEn will not committ any aparAdham against You. You must now  accept adiyEn , who observed the Prapatthi Yogam as an object worthy of protection under Your sacred feet that kept the entire universe under its cool shadow during ThirvikramAvathAram.

Swamy  Desikan addresses the Lord with endearment : "Kai amar Chakkarak-KaavalA !" .  He salutes the Lord as theOne , who is immensely competent to protect the SarANAgatha Janams with His Sudarsana Chakram against their enemies . Next , Swamy  Desikan describes his aakinchanyam and ananya gathithvam with two choice group of words : " thuyya manatthAr tuRai aNUhAtha " and " tuNaiyiliyEn ". He identifies himself first as not coming anywhere near the category of  those distinguished adhikAris  with pure minds , who are fully capable of undertaking Bhakthi yOgam as an UpAyam for gaining the phalan of Moksham (thuyya manatthAr tuRai aNuhAthavan). Next , Swamy  Desikan describes himself without delusion as " tuNaiiliyEn " ( One who has no other recourse except the Lord's grace).

After focusing on his pitiable status and hence as a jeevan worthy od the Lord's grace , Swamy  Desikan salutes
the two magnificent upakArams that the Lord blessed him with : (1) " Iyaam aRutthAi " ( You removed all my
doubts about the efficency of Prapatthi in granting th Pahalan of Moksham ) (2)" Unathu aaNai kadatthal
Nee ahaRRinai " ( You made sure that adiyEn will not committ again any respasses against Your sAsthrams) .

What else is left for me now ? What else have You to do for me now after all these upakArams ? " Kaakkum
Thiru aruLAl Vyaam aLantha adikkeezh adaikkalam VaittharuL "  ( Through You omnipotence to protect
the entire world , please place me under Your sacred feet that measured once the universe as an object deserving
protection ).

107) Prayer for hastening the enjoyment of Moksha Sukham
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Oh Lord shining without any blemish , who incarnated with Your Divine Consort  so that even the simple minde dGopis without any special Jn~Anam can enjoy Your  companionship soulabhyam during Your KrishNAvathAram ! Oh KaNNA ! You blessed me the auspicious thoughts to engage in SaraNAgathy at Your holy  feet. Please grant me the release from PuNya-Paapa karmAs  so that adiyEn can perform uninterrupted kaimakryams at SrIvaikuntum to You and Your Devis like the Nithya Sooris . Please bless me this bhAgyam as soon as possible !

Swamy Desikan addresses Lord KrishNA with great affection in this Paasuram as " ambhuyatthALudan annAl avatharittha kuRai yAthum illAtha GovindhA " ( Oh Lord of impeccable perfection s, who incarnated with the Lotus lady on this earth )! You incarnated as KrishNa and Your lotus lady (MahA Lakshmi) accompanied You as RukmiNi PirAtti. What was one of the major purposes of Your avathAram with Your PirAtti on this earth ?
You wanted even the simple folks like the gOpa Sthrees  (idaycchiyar) know Your glories and enjoy You ( aRiyAtha idaycchiyarum aRiyum VaNNam avataritthAi) . You gave me the hint that adiyEn has become an object of protection under Your sacred feet generating the SunAdham from Your jingling ankle aabharaNams
( ninn kazhal keezh  adaikkalam aamm kuRippu tanthAy ).

Oh " KuRai Yaattum illAtha GovindhA!"  You are enjoying the blemishless kaimkaryams from the nithya Sooris in SrI Vaikuntam with Your Devi sitting  on the fragrant lotus ( veRi aarum malar mahaLum neeyum ViNnavarhaL adi sooda viNNil irukkum mEnami uLLAY ). There at YOur Supreme abode , the nithya sooris are adorning
Your sacred feet on their heads . Please shower Your grace on us by destroying the limitless karmAs that accompany us and mark a date in the near future for us to join the ghOshti of the Muktha Jeevans and Nithya Sooris at SrI Vaikuntam and perform nithys niravadhya kaimkaryam to You there !

108) The Meanings housed in the three Rahasyams
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Thirumanthiram with its eight aksharams (AshtAkshari) will reveal Tatthvam Thrayams , UpAyam and PurushArTam ( Tatthuvamum Saathanamum Payanum kaattum Taaram mudhal iru nAnkum ) . Taaram here stnads for PraNavam.

 Dhvayam with its Twenty five letters (aksharams) is a creation of our Lord through  union of  two sections  found in  two different areas of the VedAs. It teaches us the way to perform Praaptthi at the sacred feet of SrIman NaarAyaNan ( Mutthi vazhi nAmm muyalum vahayE kaaNa Mukundhan tann karutthAl isaithu
aruL seytha IynnAlainthu ). Dhvayam is the outcome of the graceof the Lord out of His own sanklapam to unite
two sepaqrate sections of the Vedam to show us the way to perform Prapatthi.

Charama slOkam consisting of Thirty two aksharams emanated from the Lord , who showed His soulabhyam and simplicity by serving as the Charioteer for Arjuna .It reveals the fact that He stands in place of all UpAyams and accepts the burden of protecting all chEthanams  , who are incapable of performing  difficult-to-practise upAyams like Bhakthi yOgam (Patthi tanil padivu illAr baram sumattha , UtthamanAr Uthama nall urai nAlettum ) .

Our most merciful AchAryAs , who had clear awareness of the subtle meanings of these three rahasyams instructed us with affection on those meanings for realeasing us from the cycles of births and deaths ( uNarnthavar yemmai uhanthu uNarvitthAr ) .