'cha' in hrIs cha

[Guest guest]

SRIMATHE RAMANUJAYA NAMAHA.

 

On reading the explanation on upalakshana by citing how the name

Lakshmana is synonymous with the name Rama as quoted by Sri Srinivasa

sastri, in a sister list, I thought I can bring out the relevance of

this in explaining the two 'cha' occurring in hrIs cha lakshmIs cha in

the purush suktham.

 

The term quoted in the above mentioned mail is Ramalaksmanau. This as

per sanskrit grammar is a samAsa, known as 'dwindwa samAsa'

 

SamAsa is about the way terms are joined and is of four types. Dwindwa

is supposed to be a superior one in that Geethacharyan identifies

Himself with it among the samAsas in chapter 10-33.

 

In this, the terms joined, bear equality to or synonymous with each

other and also indicate the inevitability of one without the other.

The two always go together and a mention of any of the dwindwa

indicates the other too. The terms are usually joined with 'cha'. The

closer equivalent of this in Tamil is 'ummai-th-thogai' and 'um'

replaces 'cha' in Tamil.

 

Some instances are

 

'Mata cha pita cha' is joined as 'pitharau'. When we say pitarau, mata

is also indicated by that term. It also indicates the equality between

the two.

 

'Patis cha patni cha' is joined as 'dampathi:'. The same

interpretation as above. (in this way, the equality between man and

woman has been indicated in Vedic culture. The one is not superior or

inferior to the other.)

 

'Ramas cha lakshmanas cha' is joined as 'Ramalakshmanau' showing the

dwandwa between the two.

 

Similarly, hrIs cha lakshmIs cha is a dwindwa which is joined as such.

They are two entities or two sides (modesty and prosperity) of the same One.

 

Likewise with day and night. If day is there, night is also indicated

as a dwindwa.

 

Likewise with heaven and earth (ashwinau – I am hopeful that some day

I will be blessed to write on the intricate interpretation on the

ashwini twins.)

 

To understand one from the other thereby understanding the unitariness

of them in the One is what makes the sadhaka realize 'sarvam

manishaNa'.

 

This is also guaranteed by Bhagavan (in BG 15-5) 'avyayam tat padam gacchathi'.

 

Regards,

Jayasree saranathan