Purushakaram II -clarification please.

[Guest guest]

SRIMATHE RAMANUJAYA NAMAHA.

 

Respected swamin,

I am delighted to come to know of the wealth of

knowledge about Purushakaram and Sri in your mail.

However i have three small doubts (which may sound

silly) for which I pray for your clarification.

(1)This is regarding the concept of 'AkAram' as found

below.

 

 

-- In tiruvenkatam, Sadagopan

<sgopan@c...> wrote:

> The Greatness of MahalakshmiDear SrImathi Jayasree

Saranathan :

>

> You had asked a detailed question about PurushakAram

 

> and the roots for the word and the formation of the

word

> thru the union of two words ( Purusha and AakAaram

).

 

Going by the union of these words, it sounds that

purushAkAram is more appropriate. Please pardon me for

any apacharam I am doing by asking this.

Manavalamamunigal in his Urai to Mumukshuppadi says

how Sri is endowed with AkAram and how perplexing it

is to arrive at which of the AkArams he has to

consider in the given context. He concludes that the

AkAram to be talked about in that context is

Purushakaram. But joining of these two words (purusha

and AkAram) seem to give a different word,

purushAkAram, not purusha kAram.

 

(2)Do we have authentic versions deriving the root

form of this word?For, I am (mis)led (?) to think that

the word also means purushah + akAram wherein the

akAram stands for rakhakatwam of the Lord in OM

sabhdam. Here also i have decided to confuse you by

asking whether piratti behaves in twin capacity - like

a mediatrix in convincing the Lord to take up

rakshakatwam in samalEsham (in union with god as when

kakasura troubled her)and takes up rakshkatwam in HER

OWN HAND, thereby becoming the bestower of akAram

while in vislEsham (as when she saved the rAkshashis

from the wrath of hanuman). The second part of taking

up rakshatwam in her hand seems to be in tune with the

quotes you have given from Vishnu puranam and

pancharathra samhitha wherein it is stated that Vishnu

pervades Sri and vice versa. This will then give the

interpretation that Sri is not only a mediatrix but

also the upEya while exercising purushakaaram. This

then goes against the 'AkAra thrayam' which treats

upEyam as separate from purushakAram. The point that I

am trying to make out is whether the akAram in

purushakAram makes her a mediatrix and also a

rakshaghi as well(on account of herself becoming the

akAram) as the case may be. How does akAram fit in

making the union of the terms?

 

I am prompted to raise this doubt because it is said,

just a show akAram is prathamam for the Lord, so also

is Sri the prathama name of LAkshmi, thereby equating

Sri with AkAram.( MP- manavalamamunigal urai)

 

(3) In the 6 meanings for Sri, the order of names are

changed when given as a nutshell. My question is which

one is the right order, that given with explanation

(starting from srAvayathi ) or that which is given at

the end in the mail (starting with Sreeyathi)?

 

My sincere request to the bhagavathas is to forgive me

for any abaththam I have written in this mail and

treat them as having risen from the mandha buddhi of

the uninitiated.

regards,

jayasree saranathan.

 

> The Sanskrit adage is :

>

> " yEvam purushakArENa vinA dhaivam na siddhyathi "

>

> Without our Mother's intercession , the Lord is not

attainable.

> He turns the other way unless the sipArsu for

anugraham

> comes from the "AaakAra Thraya Sampannai " , His

Devi .

>

> AakAram means a mine , a rich , undiminishing source

of

> anything .AakAram also means form or category . She

is

> knownm for three kinds of undiminishing Isvaryam (

Aakaara

> Thrayam) :

>