Ashtasloki 9: Verse 5: Dwayam part I continued

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Sri:

Srimathe Ramanujaya Namaha

Pranam to all devotees:

 

DWAYAM. PART I Continued

 

In sloka five and six, Sri Bhattar svami teaches the meaning of the

Dwaya-mantra. This mantra consists two parts:

~ Purva Khandam: SrimanNaaraayana Charanau Saranam PrapadyE

~ Uttara Khandam: Srimate Naaraayanaaya namaha

 

This mantram teaches us the following ten points: (see previous post, Astasloki

8)

 

1. *Nay-thrith-vam* - This explains the word Sri. The meaning is recommendatory

function of Sri Mahalakshmi. The leadership quality is exhibited in making the

jeevas to take refuge at the lotus feet of Lord. The root 'neenj - prapanay'

gives this meaning.

 

In the sampradayam this quality is named as 'purusha-karat-vam' or

recommendatory function.

 

It is interesting to trace how this meaning is derived from the letter 'Sri'.

The word 'Sri' has six kinds of forms, each one having different meanings.

 

1. Sreeyathey

2. Srayathey

3. Shrunothi

4. Shraviayathi

5. Shrunathai

6. Shreenathai

 

All these go to establish the recommendatory function of Sri Mahalakshmi.

 

In the present context the first two forms are sufficient to get the meaning

'purushakaratvam'. Sreeyathey means all go to Mahalakshmi with a request to make

them acceptable to Lord for showering kindness.

 

The second form of "Sri" means that Mahalakshmi freely reaches Lord for

redressel. She requests or even begs Lord on behalf of jeevas to accept them and

for blessing them. These two positions of Mahalakshmi in recommending the

jeevas, who had redressed to her, to the Lord for their liberation is

established.

 

 

* 2. Nithya-yogam *- The second word 'math' which is attached to the word 'Sri'

is explained. It means that to remain together at all times. The recommendatory

Mahalakshmi and Lord are inseparable and remain together at all times. The

purpose of Mahalakshmi remaining with Lord is to ensure that whenever jeeva

aaproaches the Lord, it is accepted by Him irrespective of the sins or

prohibited deeds performed. Since Lord is independent and just He may pronounce

punishment to jeevas for their sins. At this juncture Mahalakshmi who is by the

side of Lord will plead with Him to excuse the sins and accept the jeevan.

 

*3. Samuchitha guna jatham* - The word 'Naaraayana' is explained. There are

several meanings for this word. In the present context the following six

qualities of Lord are relevant.

 

(a) Vatsalyam - love or liking

(b) Swamitvam - to be Lord

© Sowsheelyam - the quality of mingling with all irrespective of

their status, knowledge, and actions.

(d) Sowlabyam - easy for approach

(e) Jnanam - knowledge

(f) Sakthi - ability to accomplish anything

 

 

Whenever the jeevatma approaches Paramatma for grant of salvation, Paramatma

gets infuriated due to the accumulation of sinful acts done by the jeevas and

resort to inflict punishments. Mahalakshmi intervenes and by her persuasion

Lord's anger gets mitigated. Thereon the qualities of Lord, particularly the six

mentioned above raise their heads and became operative. Therefore, these

attributes are considered as meanings of the word 'Naaraayana'

 

Swami Pillai Lokachariar in his work, Mumukshuppadi, has indicated the purpose

of each quality of Lord. The jeevatma need not look to his own sins and

prohibited deeds and fear the Lord as the Lord has very much liking for jeevas

(*vatsalyam*). Then the doubt has arisen in the mind of jeeva whether the Lord

would grant salvation or not, this is dispelled by his quality of ownership

(*Swamitvam*). The owner of any property will naturally take care of the

property. Since Paramatma is owner of the jeevatma, He will certainly take care

and look after the interest of jeevatma.

 

The next quality is his simpleness in mixing with all sundry. (*Sowseelyam*).

 

The Lord being the owner of both worlds (Paramapatham and other worlds) is a

supreme personality. Compared to Him the Jeevatma is microscopic and tiny.

Naturally the jeeva will feel inferior and shy. But, taking into account the

quality of the Lord to mix Himself with all, the jeeva should feel assured about

his salvation.

 

The Lord has also possesses the quality of easily approachable (*Sowlabyam*).

Generally the jeeva cannot see the Lord. But Lord gives His appearance to Jeeva.

In order to approach and request/beg for salvation the jeeva has to see Lord.

Lord makes it possible. The qualities of knowledge (*Jnanam*) and the power to

accomplish anything (*Sakthi*) are helpful to ward of all the obstacles in the

way and to give Himself to Jeeva. Therefore these qualities are relevant in the

present context.

 

Dwayam continued in the next post:

 

--

Azhvar Emberumanar Jeeyar Thiruvadigale Saranam

VP Srinivasa Varadan