Shree Dvaya-Mantra is my Favourite Mantra.
The following set of articles is based on the cites from
"SRIMAD RAHASYATRAYASARA OF SRI VEDANTA DESHIKA", translated by M. R. RajaGopala Ayyangar, published by Agnihotram Ramanuja, 1946 (LINK TO THE E-BOOK).
"SRIMAD RAHASYATRAYASARA OF SRI VEDANTA DESHIKA", translated by M. R. RajaGopala Ayyangar, published by Agnihotram Ramanuja, 1946 (LINK TO THE E-BOOK).
SANSKRIT SLOKA:
This mantra (Dvaya) which is used for performing Sharanagati to The Lord of Padma (Lakshmi) is of the nature of the dawn coming after the dark night of samsara; for having caused it to be heard by Bhagavan, a man is in the position of one who has done his duty; having repeated it frequently, he is in the position of one who has attained his goal.
The particular upaya (vis. Prapatti) which was stated as being indicated directly and explicitly by the middle word of Tirumantra (namo) or by implication in its meaning and the goal of attainment (purushartha) viz. service to the Lord which is indicated in the third word (Narayanaya) are shown clearly and distinctly in Dvaya.
This mantra is revealed in Kattavalli separately, in two parts (with other passages coming in between) and is enjoined as fit to be meditated on with the two parts together.
It is also explained in such treatises as "Sri Prashna Samhita" in Pancharatra with details about the number of syllables in it (the number of letters, sentences, their order etc ).
Therefore it is a tantrika mantra based on the Shruti.The statement of some that it is a sentence given by ancient Acharyas means only this much:
that it should be held in great esteem because it was taught by the ancient Acharyas or that Bhagavan who is the Supreme Acharya enjoined it in the Bhagavat Shastra (Pancharatra).
Those who desire to know may find its rishi (its bijam etc.) as for the Moolamantra and the like in accordance with such treatises as the MantraShastra and the Science of Grammar (Vyakarana).
THE REASON FOR ITS BEING CALLED DVAYA:
This mantra is called Dvaya (the Two) because it treats of two points, the upaya and the upeya (the means and the goal of attainment) which are implicit in two sрlokas of the Ramayana), namely,
“He (Lakshmana) fell at the two feet of his brother and said in the presence of Sita, “Thou shalt enjoy thyself with Sita on the slopes of the mountains. Whether thou art awake or asleep, I (Lakshmana) will render every form of service to Thee"
The man who is not for any other upaya or for any other end or object (in view) has full competence for the adoption of this mantra.
1. The soliciting (Varana) of a Saviour and
2. The surrender of the responsibility (bharasamarpanam), both in one The same is the reason for the word Dvaya being employed in respect of such other mantras as “Shriman Narayana Swamin".
To this mantra also, such things as the adoration of the guru which are prescribed in the following shlokas in regard to another mantra concerning prapatti are applicable:
"SATYAKI TANTRAM":
"After prostrating before the guru this sacred mantra (literally: the king of mantras) should be learnt.
The guru is, himself, the Supreme Brahman;
the guru is himself the great upaya;
the guru is himself the great vidya or form of meditation;
the guru is himself the sacred siddhopaya,
the guru is himself moksha, the guru is himself the great wealth of jnana or knowledge and bhakti because he initiates (one) into the mantra,
the guru is most venerable.
This mantra does not require any suitability or any auspicious position of the stars for its initiation nor any purity attainable from baths in holy waters.
Nor does it require for its successful initiation any japam, homam, daily repetition and the like.
First one should prostrate in full before the guru three times and touch his feet with one’s head and receive the mantra like a poor man expecting a hidden treasure.
Having thus received the mantra, one should seek refuge under me. By this mantra alone should one surrender one’s self to me.
He who has done so becomes one who has done what one ought to do".
