SrimAtA

[Guest guest]

many pranams to all

 

 

when i read the mail from sri ravi ji, about srImAtA, i recollected the tamil

version. his posting is very nice indeed. though i can not add much, a few

comparisons were brought to your kind attention. advance request for pardoning

me for the mistakes if any in the following.

 

 

first point in his postings srImAtA 1/9 - we can recollect the padigam of

abhirAmi bhattar - "izhaikkum vinai vazhiyE aDum kAlan enaI naDunga azhaikkum

pozhuthu vandu anjal enbAy ...... uzhaikkum pozhudu unnaiyE annaiyE enbEn Odi

vandE" he says when i am in distress, i will call YOU only as my MOTHER ,

running towards you. here one more point is there. he uses the word " vandE"

- coming.

 

 

a) when he sang this he is with my mA. when he is in distress, he is not. b) he

says he does not have any other place to go. c) he will call her as his MOTHER

- annaI - which can be interpreted as an+ ai = lord for all , lord for the

pasUs (ie jIvAs), etc

 

 

uzhaikkum also can be taken as "working" - in this case , the jIvA' s samsAra.

ie., our activities in this mAyA lOkA.

 

 

this song is sung for us only.

 

 

another point

 

 

all the saints call the god as mother only. even if they praise the god in male

form like shiva, vishnu, muruga etc, they call him as mother only. saint

manivAcagar says siva as "tAyAi mulaiyait taruvAnE" - one who gives breast milk

like mother. saint arunagiri says "mAta pitAnum ini nIyE" hence forth you are

also my mother and father. kulasEgara azhvAr says "annE"

 

 

saint mAnivAcagar says "pAl ninaindOttum tAyinum cAlapparindu" - the mother

without expecting a cry/call from the child, goes to him and gives milk. she

remembers the child' s feeding time and goes there. the child need not remember

this. she will. like that sivA does but more than this mother. even the child

will have the hunger and it may cry. but we do not know our hunger (want of mA)

and we do not know how to cry (we do not know how to call her, worship her).

but she comes. she is more than the mother. that is why abhirAmi bhattar

says "karuttana endai than kannana vaNNakkanaka veRppil peruttana pAlazhum

piLaikku nalkina pErarul kOr tiruttana bhAramum" - black, like siva's third

eye, bigger than mEru giri, gave the milk to the crying child (tirugnAna

sambandar), graceful breasts.

 

 

here he uses the word "pEr + arul + kUr" kUr means which grows or sharpens. my

mA's karunA is ever growing. even if she can shower here karunA on an idiotic

child like me, you can imagine her karunA growing ever. bhattar says big +

grace + grows. already her karunA is bigger because she is karunAmayI,

karunAmruta sAgarA, avyAja karunA mOrthi - and her karunA grows. here he uses

the symbolic words of breasts to show that without expecting any thing, to

reduce or to nullify our pain/hunger she gives the milk of karunA. to us all.

still we can think a lot on this with the words black, like sivA's eye etc. but

we will settle now with this as her karunA grows ever. let it encompass all.

 

 

please correct my mistakes if any.

 

 

with pranams and thanks to all

 

 

vaidyanathan

 

 

 

 

 

 

 

 

 

wrote:

 

 

 

 

In the previous part we saw the bhAshyakAra elaborating on the nature of

mother and how the supreme mother can put a stop to the chain of births

and deaths. I simply glossed over the sanskrit text. Going deeper into

that has its rewards. The Audio lecture (see audio section of )

goes over this bhAShya sentence by sentence. Especially the choice of

words. duranta means difficult to end. That is, it is possible to end,

but extremely difficult. This duranta duHkha is samsAra. The one capable

of ending this, haraNa xamasu, is the supreme being, sarvottama jagan

mAta. But why should she step into help. For that, to attract her mercy

-- svasmin dayAvatvaM apAdanAya, *mAtR^itvenaiva stotavyA* addressing

her in her motherly aspect is invoked. Crying out ambA quickly brings

us to grasp Her mercy. This sentence says that goal of this work is moxa

and in essence this motherly aspect that brings her mercy to our reach,

captures the entire essence of this work. Hence, it can be said that

this first name is the core and essence, from this all else flows out of it.

 

Now coming to the 2nd point.

 

shriyo laxmyA mAtA. shrI means laxmI and She is laxmI's mother. shrIriti

gIH upalaxanaM tadvAchakameva vA. shrI is upalaxaNa of gIH and that

denotes sarasavatI and She is the mother of sarasvatI also. According

to the dictionary vyAdikoshaH, shrI is defined as

"laxmIsarasvatIdhItrIvargasampadvibhutishobhAsu". Hence, shrImAta means

mother of laxmi and sarasvatI. That is prosperity and knowledge. In the

previous part, when discussing about phala it is said moxAdi. In this

world, worshipping shrImAtA will secure the necessary knowledge and

prosperity to seek Her and follow a dharmic life.

 

[ 2/9 will be continued]

 

 

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--

pradiipajvaalaabhirdivasakaraniiraajanavidhiH

sudhaasuuteshcandropalajalalavairarghyaracanaa .

svakiiyairambhobhiH salilanidhisauhityakaraNaM

tvadiiyaabhirvaagbhistava janani vaacaaM stutiriyam.h

 

Web: http://www.ambaa.org/

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devi prasIda paripAlaya no.aribhiiter

nityaM yathAsuravadhAdadhunaiva sadyaH |

pApAni sarvajagatAM prashamaM nayAshu

utpAtapAkajanitA.nshcha mahopasargAn.h ||

 

Be informed, visit: http://www.kanchi-sathya.org/

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