By Sri T.A. Varadhan

Yadruchchikappadi

lOkAchAryAya guravE krshNa pAdasya sUnavE |
samsAra bhOgi sandaShta jIva jIvatavE nama: ||

Dwaya prakaraNam:

srIman nArAyaNa charaNau sharaNam prapadyE |
srImathE nArAyaNAya nama: ||

The dwayam illustrates the adoption of the means, and the prayer for the goal. Since this illustrates the two meanings, it consists of two lines. Since it has two lines, it is called Dwayam. The first line has three words, and the second line has three words – thus a total of six words.

The first word (srIman nArAyaNa charaNau) illustrates the quality of periya pirAtti (Lakshmi) of being a mediator, the four key qualities of the Lord and the quality of the Lord and Laksmi being in union.

The sub-word Sri, by two of the possible etymologies – srIyathE and srayathE – illustrates (i) the quality of Lakshmi not seeing the soul's faults and being the refuge for *everyone* due to the relationship of Her being the mother of all souls, and (ii) the quality of Lakshmi always taking refuge with the Lord as a result of Her relationship of being the consort of the Lord and to save all the souls. The conjunction math illustrates the eternal relationship between the Lord and Lakshmi. nArAyaNa illustrates the four qualities of the Lord – vAtsalyam, svAmithvam, sowseelyam and soulabhyam; these guNAs are such that even in the hypothetical case where pirAtti tries to reject the souls from attaining Them by seeing the souls' sins, the Lord discards that rejection and saves the souls by saying "My devotees will NOT do wrong things; even if they did wrong things, they did it for the right reason" {other beautiful experiences exist for this statement from thiruvAimozhi – one is that the Lord becomes miffed due to pirAtti saying that the Lord's devotees did something wrong and questions Her – "hey! who has not done these wrong things? My devotees did these wrong things very well", and proceeds to save the souls).

charaNau denotes the specialness of the physical form of the Lord, which is even more efficient at doing the function (of saving the souls) even more than the nature and the auspicious qualities of the Lord.

sharaNam – as the means; the means to a goal is one that removes the unwanted things and helps attain the desired things.

prapadyE – I take; taking here means a complete mental affirmation.

srImathE - to the One who is in union with pirAtti – by this, it is said that the receiver of all the services that the soul performs is the Lord and pirAtti together (mithunam).

nArAyaNAya – to the One who is the master of everyone – since He is the master of everyone, this denotes the appropriateness of Him being the recipient of all services. The fourth case ending "Aya" illustrates the prayer to perform service without being affected by the constraints of place, time and form.

nama: - this word denotes the removal of the obstacle to performing the services; the obstacles to performing service are thinking that the soul is the enjoyer, and thinking that the soul is the owner and belongs to itself.

Thus, dwayam illustrates the soul's adopting the appropriate means and after the adoption, its prayer for performing eternal service – "I take the feet of srIman nArAyaNa, who is the consort of Sri and is easy for everyone to attain, as the means to the attainment of the desired thing and for removing the obstacles to that attainment; I wish to have the fortune of performing eternal service to Lord srIman nArAyaNa, the master of everyone; may ahamkAra and mamakAra, the obstacles to attaining the goal be removed".