Transcription
O Lord of Srisailam, the vessel, the lamp, the ocean of virtues, the surrender, I salute the sage, the bearer of Rama (Lakshmi). Starting with Lakshmi's Lord, with Nathamuni in the middle, up to our Acharya, I salute the lineage of gurus. To the guru of the world, to the son of Krishna's feet, to the life-giver of existing beings, the enjoyers of samsara, salutations.
Kola Ulagasan, Koorathazhvan, Kulottama Dasa, Tirumalai, Varungurava Manavalar, along with Veeran Dathar who has eloquent speech praising Goda, I praise the golden feet of Manavala Muni.
At the holy feet of the existing Lokacharya, surrender. At the holy feet of the wicked, surrender. Your servant Kanchi Bhayankaram, for the sake of Annangaracharyadasan, I submit.
Manavala Mamunigal graciously stated a great elevation for Emperumanar in Upadesa Ratnamalai. That is, he instructed through the ancient path. The great predecessors, Ethirajar, by his sweet grace, spoke thus, "To all those who have desire in this world, the Aryas will teach," and removed the limits. This is the central verse in Upadesa Ratnamalai. What it says in this is that the Acharyas preceding Emperumanar, like Nathamuni and Alavandar, were hiding all the meanings. They were making it precious, making it difficult for everyone, and instructing very exclusively. Not like that, Emperumanar, to all those who have desire, instructed others saying, "The Aryas will teach," and he himself instructed all meanings to everyone. That is the elevation for Emperumanar.
Such an Emperumanar also obtained these secret meanings somehow with difficulty. It is only that he orally instructed those who were present at that time. He did not write them down as a text. He did not differentiate the meanings. If that Emperumanar had made them clear and kept them, there would not have been any differences in tradition. He importantly kept instructing. Bhattar, in the meaning that came in the Acharya lineage, concisely revealed the meaning of that Rahasya Traya through eight slokas called Ashtasloki.
Afterwards, finally, Pillai Lokacharya graciously composed "Ashtadasa Rahasyam" (Eighteen Secrets). In that, the meanings of these three secrets – Tirumantram, Dvayam, Sarama Sloka – are not only by Mumukshuppadi alone, but also by individual Pranavam, individual Dvayam, individual Saramam, Yadruchchika-padi, as spread out. Thus, through many secrets, Pillai Lokacharya graciously composed this secret meaning as clear, clearer, and clearest. Pillai Lokacharya finally graciously composed the secret called Mumukshuppadi. Manavala Mamunigal has established in his commentary that this text was graciously composed after all others. That is, among the texts that graciously composed Pillai Lokacharya's secrets as commentaries, Mumukshuppadi is the last text, and holy Manavala Mamunigal holds this in his holy mind.
If asked what is the defect in other texts, some texts will be too concise. Some texts will be very extensive. In these, Sanskrit sentences will be abundant. Thus, there are three kinds of defects in other literary works: one is excessively inserting Sanskrit sentences, one is saying concisely, and one is saying extensively. And also, Manavala Mamunigal has considered that Mumukshuppadi is a gem of a text without those defects.
In reality, this is neither concise nor extensive. In this, Sanskrit sentences are very few, one can say. In such a text, I now concisely submit the meanings graciously composed in the fear section.
Three secrets are desirable. If we go to the Acharyas and they instruct us, they will instruct only these three secrets: Tirumantram, Dvayam, and Sarama Sloka. They will instruct only these three in our ear. Afterwards, if one desires to know the meaning, even then they will inform only the meanings of these secrets. As soon as these Mumukshuppadi sections begin, one must know Mumukshu. The secret is three. This is the first sentence. Mumukshu means, to those who desire to attain a good state, the name is Mumukshu.
When dividing these total conscious beings, asking how many kinds of conscious beings there are, our Acharyas divide them into three: Baddhar, Muktar, and Nityar. Baddhar are the samsaris who are in this world. Muktar are those who have gone from this world and reached Paramapadam. Nityar are those who never look at samsara, but are eternally engaged in service in that very place, such as Sesha, Seshasana, Garuda and prominent ones, Thiruvananthazhvan, Senai Mudaliar, Periya Thiruvadi. Such people are known as Nitya Suris. Thus, Ketha divided them into three kinds: Baddhar, Muktar, Nityar. When looking from one perspective, there is no essence in including these Baddhar as conscious beings.
All Baddhar, without knowing this matter, even if they go in the street, they go about dusting themselves. Some go about without knowing completely. To them also, the name is Baddhar. To those who desire to know all these also, the name is Baddhar. Our Acharyas say that this is not good, because the Upanishad has said, "He who is non-existent becomes existent. Brahman is non-existent in the Veda. Brahman exists, who knows this?" and "Only he who has Brahma Jnana can be called an existent one." Therefore, without considering those Baddhar as Ketanas, they address them by the word Mumukshu itself.
Mumukshu means, Mumukshuhu, one who desires to release these bonds of samsara, is Mumukshu. That Mumukshu must know three secrets. These three secrets – Tirumantram, Dvayam, Sarama Sloka – are essential to know. Pillai Lokacharya Swami establishes a text called Nera Tattvatrayam. When he begins it, he begins by saying that when moksha arises for a Mumukshuvana conscious being, Tattvatraya Jnana must arise. Is the meaning that it is enough to know these three secrets, when what must be known of Tattva is still of infinite extent, very much? It is informed that for those who know nothing, knowledge in this secret is extremely essential.
Even within that, the secret called Dvayam is the best. If asked why, I will inform concisely. In this Tirumantram and in Sarama Sloka, two important matters are not informed at all. Which matter, if it is said, is the connection of Piratti (Goddess Lakshmi) to Emperuman. It is only by that connection of Piratti that we all obtain upliftment. About that Piratti, it is not said in Tirumantram, nor is it said in Sarama Sloka. When Pillai Lokacharya explains the meaning in Tirumantram, because the presence of Piratti is desired when protecting, he established that connection must be meditated upon in this. When establishing the meaning for the letter 'A', because the letter 'A' is a word derived from the root 'raksh' (to protect) meaning 'protector', he established the meaning as Aahana protector. If Emperuman desires to protect us, he cannot protect us without the connection of Piratti. That is, "Devya Rishikesha, by the Goddess, in the form of compassion, protection, in all Siddhanta, in Vedanta." Because it is said in Pancharatra Shastra that Emperuman is capable of protecting us only together with Piratti, when Piratti is not present, Emperuman cannot protect us. Because he, by his independent independence, might even reject us by seeing our offenses. At that time, Piratti is the one who does the act of a mediator, causing us to join by doing intercession. Therefore, if Piratti is not present, Emperuman cannot protect us. That is what Pillai Lokacharya established: "When protecting, because the presence of Piratti is desired, connection must be meditated upon in this." What is the meaning of Anusandeyam? It is not in the word. The intention is that it must be meditated upon by implication. That Tirumantram does not speak about Lakshmi is one defect.
This defect also exists in Sarama Sloka. He said, "Mamekam Sharanam Praja" (take refuge in me alone), but he did not say in the sloka, "Mamcha Sharanam Prajagam" (take refuge in me and her), or "Mam Sharanam Praja" (take refuge in me) and "Pirattiye Sharanam Praja" (take refuge in Piratti), referring to me joined with Piratti. Therefore, one defect is that the connection of Lakshmi is not clearly stated for Tirumantram and Sarama Sloka. What is the second defect? The holy feet are not mentioned at all. There is no mention of holy feet in Tirumantram, nor is there mention of holy feet in Sarama Sloka. What is our objective? Among the divine limbs of the Lord, "join Narayana's strong anklets of great fame." His holy feet, plants, are our supreme objective. The mention of those holy feet is not in Tirumantram, nor is it in Sarama Sloka. Aha, the absence of Sri's connection is one, and not speaking about the holy feet is one. These two kinds of defects exist for Tirumantram and Sarama Sloka, but this defect does not exist for Dvayam.
I begin: "Sriman Narayana Sharana Sharanam Prapadye. Srimate Narayanaya Namaha." In both places, the holy name of Viratti, the word Sri, exists. The mention of the holy feet, "Sharanam Sharanam Prapadye," clearly exists. Therefore, because this Dvayam has incarnated to resolve the defects in Tirumantram and Sama Sloka, our Acharyas will be very immersed in this Dvayam.
Emperumanar, Srirangam, Karisailam, Anjanagiri also, Simhachalam, Sri Kurmam, Purushottamam also, Badari, Narayanam, Naimisham, Srimat Dwaravati, Prayaga, Madhura, Ayodhya also, Gaya, Pushkaram, Salagramagirim, nishepramade, this Ramanuja, to the sage. This is a sloka established by Bhattar. Emperumanar was not residing much in Srirangam, but was doing much visiting of places like Perumalai Perumal temple, Thirunarayanapuram, and further north, Badri, Naimisaranyam, Dwaraka, Pushkaram. His holy body became weak. Ranganathan, seeing that, considered in his holy mind that from now on, Swami should not travel outside. He must reside eternally in Srirangam itself. We must compulsorily appoint him thus. Who is Ranganathan? He kept his holy feet's state, Sishada Gopana, and the archaka did not take it at all. He asked, "What command? What command?" Then, Perumal's uttered words are written exactly in Sriranga Gadyam. Emperumanar has spoken with his own holy words: "Dvayam Arthanusandhane Saha Sada Evam Bhaktarange Sugama." This is Ranganathan's commanded word. "Dvayam Arthanusandhane Saha Yavareera Padam Atthavarange Sugama." What is the meaning? "From now on, as long as your holy body exists, meditating on Dvayam with its meaning, you must reside eternally in this temple itself, in this Srirangam itself." This is our Lord's command to Emperumanar. He did not command him to meditate on anything else, but "Dvayam Arthanusandhane Sada Evam Bhakta." Now, Emperumanar is not going without doing Dvaya meditation. He is doing it. Because he commanded, "Evam Bhakta, now he is doing it, in this same way, always, always meditating, konduveerange sugamasva," this Dvayam has much elevation.
Bhattar, I mentioned Ashtaslokiki below. In that, by one sloka, he concisely states the ten meanings of Dvayam: "Net, Nitya Yogam, Samuchchita Gunajatam, Dhanushyapanam, Upayam, Kartya Bhagam, Mithuna Param, Prasiddham, Svamitvam, Prarthana, Prabalatara Virodhi Prakaranam, Dasaithan Mandaram Tete Adhigata Nikpatoyam, Netritvam." Everyone, please count. Swami himself states in the sloka that he established these ten meanings. We also will count: Netrutvam, Nitya Yogam, Samuchchita Guna Jatam, Dhanushyapanam, Upayam, Kartya Bhagam tu, Atha Mithuna Param, Praptiyamevam Prasiddham, Svamitvam, Prarthana, Prabalatara Virodhi Prakaranam, Dasaithane. Having left as computers, ten meanings. The word called Sri, and a suffix existing above that, next the word Narayana, next the word called Charanau, next the word called Sharanam, above that the word called Prapadye, external the word called Srimate, afterwards the word called Narayanaya, in that the dative called Aya, afterwards Namaha. Bhattar concisely composed that ten meanings become clear in these ten words also.
Your servant submits the meaning of Dvayam in the manner established by Mumukshuppadi Pillai Lokacharya. "Sriman Narayana Sharana." This is a single word. This is Tirumantram, Dvayam, Sarama Sloka. In Tirumantram, there are a total of three words. In Dvayam, six words. In Karama Sloka, 12 words. Three, double that is six, double that is 12. "Om Namo Narayanaya" - Tirumantram, three words. This is as established by Bhattar, "Shatpadoya Kandaha." "Sriman Narayana Sharanam Sharanam Prapadye Narayanaya Namaha." This is six words. Double that. Double of three is six. Double of this six, above, is Sarama Sloka: "Sarvadharma Parityajya Mam Ekam Sharanam Vraja. Aham Tva Sarva Pape Mokshayishyami Ma Shuchaha." 12 words. This "Sriman Narayana Sharana" up to is a single word, a compound word. In that, the word called Sri, above that, the suffix called Madhu, Madhupu, the word Narayana, the word Sharana, in that, the dual called Charanau, thus the dual. For all this, what must be known as meaning is that Sri is the holy name for the great one. Lakshmi, Padmalaya, Padma, Kamala, Hari Priya, Amaram. Our Acharyas accept Amaram also, Amarakosam, that lexicon, dictionary, also.
Alavandar, "Srit Vachanamate Bhagavati Brumam Bhayam." To you, the name Sri exists. Howsoever one says this name Sri in the world, adding this Stee creates a specialty. Writing "Srilastu," "Sri Bharatam," "Sri Ramayanam," "Sri Bhashyam." If Stri is added to any religion, a greatness arises in that. That Stri is the indicative holy name for the great Piratti. Six kinds of etymologies are said for that. Sriti, Sravayati, Srinati, Srinati. Six etymologies. The manner in which this word is sought is called etymology. This word called Srihi is derived from three roots. The root called Sevayam. From that, two. "Pinpatrithe" (she is followed). She is resorted to by everyone also. Everyone, serving, "Your servant indeed, at Emperuman's holy feet, causing my offenses to be borne, I must be joined," because she prays thus, "Theeyathe" (she is resorted to) by everyone also. She is prayed to. The first meaning. What does that Piratti do? Going to Emperuman, having resorted to him, "I have come to pray that this conscious being must be accepted," because she submits thus, "Dayathe" (she reaches) Emperuman. That she is attained by all conscious beings also is the meaning of the first etymology. That after being attained by her, she attains Emperuman, is the meaning of the second etymology.
Aha, two etymologies are done. The third, Srinoti. Snapayati. The fourth, Srinoti means, some people, if they are very great persons, even if I say something, they will not even listen with their ears. "Go away! You have no work. I am telling you. Am I sitting here just to listen to everything you say?" they will say like that. When asked like that, Piratti, with us, is the motherly employed giver of affection. Whatever we say, she is the one who listens to it with love, giving her ear. "Bhagavan Narayana, of suitable nature, form, qualities, of the sovereign, of good conduct etc., of innumerable auspicious qualities, residing in lotus, the Goddess, beloved Devi, eternally flowing, without offspring, of God of Gods, divine queen, mother of the entire world, our mother, refuge for the refuge-less, without other refuge, refuge I surrender." He made this request. She, with a golden smile, very happily listening, hearing this love, without letting go of that love, above that, the etymology. Emperuman, in that way, this conscious being suffers all these difficulties. Not knowing anything, a very great person, "As a child, I have done many evils," he feels much pity for the past time. This can certainly be accepted. To you indeed, compassion and affections exist as property. Even if they exist, independence also exists. The power to see his offenses also exists. All those, use them with others. "He has done mistakes and is not coming to you." In such a situation, use your svatiyadis. Having done and come with pity, with one who prays, use your grace and vasalyadis. It is customary to submit thus in Emperuman's presence so that his holy mind is pleased. That is Sravayati, she causes to hear.
The fourth, Sravayati, Srinati, Srinati. Nijan Doshan. Emperuman, what work do you have? How many mistakes does he have? How many mistakes has he done? O dear, Emperuman knows all his mistakes. Even if he forgets, "He was present in all hearts of those who think." In that manner, whatever actions millions and crores of people do in the world, Emperuman is omniscient. Therefore, it is known in his holy mind. I will take all those and say. If one says, "Emperuman, he has done so many mistakes," then Nijan, removing all those faults, all those are not faults at all. Like those who search for stone in sand rice, in the world, if rice is made by ambrosia measure, one must see if there is stone. One person made rice with sand itself. Can one go and see if there is stone in that? Like those who search for stone in sand rice, the Acharya's humorous part. It is very surprising to see fault in one who has taken form. Periyazhwar saw, "A spot is excess for a deer." Ulai means the name for a spotted deer. The entire body of a spotted deer will be full of spots. That deer, for all deer, some deer are spotted deer.
The name is, the whole body will be covered in spots. Go and see how many spots there are. He apparently told someone. He sat and counted. He said there are 5,000, 635 spots. Swami, I don't have 5,376 spots, there are 36 spots, he said, adding another spot. You have found that the spots on your body are too many. What if one increases or decreases, what does it matter, he said. Brother Periyazhwar has achieved it as a song. Similarly, in this person who is full of faults, do you count this fault or that fault? Anywhere, the Goddess will destroy all those faults. The Goddess is the one who delights the world with her six kinds of auspicious qualities. However, it is only by the supreme grace that one cannot sustain all beings. This means that everyone has a relationship with her, and she also has a relationship with him. Leave these two. [Music] She is worshipped by everyone, and she also worships the Lord. Therefore, the meaning of "Shri" is achieved. Next to it is "Madhu Madhu Nar Madhu," which is a word. It is a suffix. What does it mean? In grammar, the suffix "madhu" is used when something has been with you without separating. "Shrimad" is an adjective for Narayana. "Shrimad" means that the Goddess is with the Lord without leaving him for a moment. In that sense of eternal union, "madhu" has come. The Alwar says, "Not in beauty, but in fullness." Does anyone say that the Goddess is in the chest of the Lord and put a garland on him? No one says that. Even the Lord does not say it, nor does anyone else. Yet, I myself am beautiful, and I will not leave this chest. Why? Because she sees the Lord's independence and the abundance of the souls' faults, she will not rule. The Lord's independence comes, and the souls are full of faults. At any time, any sinner may come. By the Lord's independence, whom will he push away? Therefore, we should not leave this place. With the thought of staying together to save everyone, she stays with him with that eternal union. The suffix "madhu" indicates that meaning. To desire is to want, not to look at the time. The Alwar achieves the meaning of the day. To worship, one needs desire, not to look at the time. We are going to see a great person. Then we inquire, is the lord in a good mood? What is he like? Who is with him? After inquiring all this and knowing that he is in a good mood, we go. If we hear that he is not in a good mood and has some sad news, we say we will see later and leave. There are many such things. We don't need to inquire about the Lord. We need desire. He needs to develop a desire. Since the Goddess is always with him, we need to look at the time. That's why it's "Shrimat." Then Narayana. The word Narayana means the Lord. In the word Narayana, when all meanings are given to the word "Nara," the auspicious qualities are given meaning. It speaks of the qualities that arise when independence falters due to the power of the purushakara. The word Narayana speaks of the qualities that arise when independence falters. The Lord has all qualities. He is the embodiment of all auspicious qualities. Among them, independence is also a quality, compassion is a quality, grace is a quality, ease is a quality, lordship is all qualities. But these qualities like grace and ease do not live under the quality of independence. These qualities do not live under the quality of independence. Because the Lord is compassionate, he might say, "Go, I will not accept you." If he says, "The Lord has compassion, and I also have independence," then these qualities of compassion will be of no use. In the absence of the Goddess, that independence will rise and dance. Due to the power of the purushakara, if independence falters, it is as if it is rubbed away by the lemon. That independence has gone somewhere. The Lord's independence is there. It has gone without us knowing. If it falters, it will not rise. Due to that faltering, these qualities begin to rise. As long as the mother-in-law is there, the daughter-in-law will suffer greatly. If the mother-in-law disappears, the daughter-in-law reigns. Similarly, independence is like the mother-in-law. Grace, lordship, compassion, ease are like the daughter-in-law. When does this daughter-in-law rise? It is said that she rises when the mother-in-law falters. Due to the purushakara, if independence falters, the Goddess's advice nullifies the Lord's independence. The Goddess gives advice to the Lord, which is very interesting. It cannot be told in half an hour or an hour. It is told separately. The priest has offered a verse. "Janani paripurnagane bhavati kadati kimete nirdoshai jagaditi samuchitai vidmariyanasi mata tadashin shriguna ratna koshathile." With this verse, the Goddess gives advice to the Lord and redeems him, nullifying his independence. It is explained there. If independence falters, the qualities that arise are spoken of by the word Narayana. Then, some qualities begin to rise. What are those qualities, he asked. Grace, lordship, compassion, ease, knowledge, and power. These six qualities are the ones we need to worship. First, grace. Grace is the destruction of faults. "My devotees do not do that. If they do, I will say they did it." The Goddess will intercede and bring them back. After they are brought back, the Lord will examine him. Did he bring him back because of our intercession? Or did he bring him back willingly? To examine this, she will say something to the Lord. "My devotee, even if it is Lakshmi, will have flaws. Oh Lord, I have brought this soul back. I thought I was mistaken and recommended him. After inquiring, I realized he has many faults and is wicked. Do not bring him back. I said it by mistake. After inquiring, I realized he is very sinful and wicked. Do not bring him back." What does he say? Let's see. "My devotee will not do that. My devotee will not do that. Will your devotee do that? Will your devotee do that? No? He must have done it. If he has done it, he has done well. I consider it a great offering to me. I consider it as if I have made panchamrutham." That is called grace. "Matte yarugi deno go preethi." In this essence of knowledge, Arulalap Perumal Emberumanar achieved the meaning. "Balam puyagon kutramudan kolgai enum echche than kanrinudan pin vazhivendro kadalipathu andru athanai eenru ugandha aa andru athanai eenru ugandha aa." Only then did she give birth. A calf was born. How much grace is there for that calf? The calf's whole body is covered in dirt. Then, she licks all that dirt with her tongue and eats it. "Echche than kanrin udambin vazhivendru kadalipathu andrathanaie eenrugandha." Arulalap Perumal Emberumanar achieved this in the essence of knowledge. Similarly, "bhatthyam" is called "pattam" for a calf. The love that a cow has for its calf is called "bhatthyam." The Alwar says, "Not in beauty, but in fullness." The Goddess comes to the chest. I mentioned these six qualities: grace, lordship, compassion, ease, knowledge, and power. Periya achieves them. "Nigaril pugazhai." It is called "nigaril pugazhai." For grace, because there are those in the world who punish faults, and there are those who overlook faults. There are those who consider faults as offerings. This is not found anywhere in the world. It can only be seen in places of great affection. There is no comparable quality. "Nigaril pugazhai." The Alwar does not say it by the word "vatsalyam," but by the incomparable quality. "Achariye nigaril manno vinnorkkum mannor vinnor veppil pogindra ezhuulaguyar pasam vaiththa nigaril vatsalyam ujvalam." What quality shines in Tirumala? It is grace. How many mistakes do the people there make? There are 1500 people in Manappalli. There are 1500 people who are servants. He said, "How many people are there with me?" He said, "About 1500 people." He asked, "When do we go in and when do we come out?" He said, "We go at five in the afternoon, two in the afternoon, and come at ten at night." Until then, how does he take care of her bodily needs? The Lord tolerates those faults and considers them as offerings. That is "nigaril pugazhai." "Ulagam munrudaiyai." Therefore, lordship. "Ennai azhvaane ennai azhvaane thiruvankadaththaane." Ease. "Amarar virumbum." The gods desire it. If even the gods, who are very powerful, desire it, it means there is great power. "Munikkanangal virumbum." The Rishis desire it. "Gnyathakkal." When such people desire it, they will not desire it unless they have knowledge. Ah, grace, lordship, compassion, ease, knowledge, and power. Because of these qualities, we can worship the Lord without difficulty. That is what is said. "Shriman Narayana." Then there is the word Narayana. It means the Lord. Due to the power of the purushakara, when independence falters, the qualities that arise are spoken of by the word Narayana. [Music] The priest's next verse is a descriptive verse of the two meanings. "Netrutvam nitya yogam samujita gunatham." Up to "Shrimat Narayana," the description has been made according to the priest's words and Palalokacharya's Mumukshu padi. [Applause] Now, [Music] the meaning of the words "Dhanushyapananjopayam" and "Sharanam" will be explained. I mentioned at the beginning that there is a difference between the Tirumantiram and the Karama slokam, and the Dvaya. The two things are the absence of the mention of Lakshmi's connection and the absence of the mention of the feet. These are the shortcomings of the Tirumantiram and the Dharma slokam. These shortcomings are resolved in the Dvaya. The connection with Lakshmi is clearly mentioned in both the purva vakyam and the uttara vakyam. It has been mentioned in the purva vakyam. In the uttara vakyam, in "Shrimate Narayanaya Namaha," I will explain it when that section comes. Now, the second shortcoming is to be resolved. What is the second shortcoming? The absence of the mention of the feet in the Tirumantiram and the Sarama slokam. It clearly indicates the feet. Although all the Lord's limbs are our goal, the feet are the primary goal, as known from all scriptures. [Music] "Sharani sathi aalavanthar." He said a verse, "Even if you push me away, I will not leave your feet." "Maheshahathum tava padha pankajam, rushani rastopi sinandhaya najathu mathu charanam sathi." Kulasekhara Alwar, in the Vittuvakkodu pathigam, said, "Except for refuge, there is no refuge. Oh Lord of Vittuvakkodu, surrounded by crescent moon and lotus-like arms." "Arisinaththal thai aatridinum matraval arul ninainthe azhanguzhali." [Music] He composed this verse in the form of this slokam. Aalavanthar has elaborated on what Alwar said, "Arul ninainthe azhanguzhali," which means remembering the mother's grace and crying. Alwar did not explicitly say that the child clings to the feet and cries. Aalavanthar explains it well. In both the purva and uttara parts, he speaks of those feet. In the purva part, "Nirasakas mahesham tava padha pankajam." Even if you push me away, I will not leave your feet. He said, "Padha pankajam." He said, "I will not leave your feet." He gives an example. Kulasekhara Alwar gives the same example. Mothers who have been childless for a long time, after performing many vows and rituals, finally have a child. Let's say they have a child. The child makes some mistakes. Sometimes the mother ignores it. Sometimes, out of affection, she forgives. Sometimes, out of immense anger, she beats the child. Even after beating, the child does not go to the father, saying, "Mother has beaten me, let's go to father." "Arisinaththal eendra thai agattridinum matru aval arul ninainthe azhanguzhavi." The child clings to the mother's feet, not the father's. That is saranagati. Similarly, the Lord's feet are our ultimate refuge. Even if he pushes us away, why does he push us away? Because of our faults. He might say, "I don't want you, don't come to me." Due to independence, there are times when the Goddess's intercession is futile. We have so many faults. In such times, if we ask, "Where is our refuge? Where is our shelter?" it is the Lord's feet. [Music] "Anathikramaniyam." Surrender is not a simple statement. What does it mean? A great task needs to be done by someone. He is a great person. Holding his hand, one says, "Don't think of this as a hand, think of it as a leg. You must accomplish my task." He might say, "Go away," and shake off his hand. But if one does not let go of his hand and holds both his legs tightly, saying, "You must accomplish my task," then even a hunter will acknowledge and say, "I will do it." This is the saying, "Anathikramaniyam." The meaning is that even if one shakes off his hand, he cannot shake off his legs and go away. This is the essence. This is what Nammalvar says at the beginning of "Vidumutham": "Vanpugazh Narayanan Thenkuzhal sere." "Vanpugazh Narayanan Thenkuzhal sere." "Thenkuzhal" means the feet. What does "ketiyana thiruvadi" mean? Does it mean it is very large? That is not the meaning. "Thiruttiyum avanum vidilan thiruvadigal vidathu." Palalokacharya's interpretation is that he will not let go, and the Goddess will not let go. Even if the Goddess lets go sometimes for examination, the Lord will not let go of the one who holds on. Even if the Lord, with his absolute independence, lets go, the feet will not let go. What does it mean that the feet will not let go? It means the feet are different from the Lord. What else does it mean? If we hold on tightly to the feet, "Un adikkeel amarnthu pugundhene." Nammalvar says, "I have come to rest at your feet." He says that he has come to rest at your feet, and you cannot push him away. These are verses that show the greatness of those feet. "Shriman Narayana Charanav." The word "Charanav" is in the dual. Even if one says "Sharanam prapadye," it indicates the two feet. Why? Because when one says, "Padhena chalāmi," meaning "I walk with my feet," it means he walks with both feet, not just one. Even though "padhena" is singular, it means walking with both feet. The duality is inherent in the word itself. When one says, "I hear with my ears," does it mean you haven't heard the news? If someone says, "With both ears," it means with both ears, not just one. When you say, "With your mouth," since there is only one mouth, the meaning of one mouth is naturally obtained. Eyes are two, ears are two, legs are two. For such limbs that are naturally in pairs, there is no compulsion to use the dual. If one says, "Shriman Narayana Charanam," it means the two feet of Narayana. The meaning is easily understood. Since "Charanav" is used in the dual, the commentary by Manavala Mamunigal explains that it indicates the completeness of the means, without anything else intervening. Palalokacharya, in his commentary on "Sharanam," says it indicates the beauty of the union and the completeness of the means. He says that with the dual "Charanav," two things are known. The beauty of the union and the completeness of the means. If the feet were single, the union would not be beautiful. When two feet are joined, it is very beautiful. The dual "Charanav" indicates that those two feet are joined together. This is the first meaning. Secondly, it also indicates the completeness of the means. Ordinary people cannot understand this. Manavala Mamunigal says that in Sanskrit, there are singular, dual, and plural. In other languages, there is no dual. There is singular and plural. "Avan" (he), "avar" (they). "Aval" (she), "avar" (they). "Adhu" (it), "avai" (they). Singular is used when it is singular, and plural is used when it is plural. If there are two people, they are still called "avar."