seethaa raama kalyaanam 3

[Guest guest]

---- Original Message -----

 

venkat kanumalla

Oppiliappan

Cc: gopan sadagopan

Thursday, November 29, 2007 7:52 PM

Re: seethaa raama kalyaanam 3

 

Dear Sirs,

forgive me for this e-mail.

Seetha Devi is Maha Lakshmi herself, how then is she the avatharam of Bhumi Devi ??

Very sorry, for this question .

adiyenRESPONSE:

 

Dear SrI Venkat : These confusions arise from our attempts

to reconcile PurANams , IthihAsams ( UpabrahmaNams)

with Sruthi and Aagamam .

 

Let me assemble some thoughts on Mahaa Lakshmi ,

BhUmi DEvi , SithA Piratti and other divine consorts

of the Lord :

 

The theological and ontological relationships of Goddess

Sri and othe Devis of the Lord need some comments in

this context of potential confusion .

 

For Swami Desika SampradhAyam , Mahaa Lakshmi

is on a par with Her Lord , VishNu & enjoys equal status

with Him and is a Vibhu ( commented in detail in SrI Sthuthi

and also in his commentaries on SrI Sthavam

by Swami Desikan ) .

 

PaancharAthra Agamam ( Lakshmi Tantram) points

out that Sri Devi is different from BhU Devi and

NeeLA DEvi saluted in BhU Sooktham and

NeeLaa Sooktam ; Purusha Sooktham and

Hari Vamsa ( appendix of Mahaa BhArathA )

again point out that BhU DEvi is distinct from

SrI DEvi .

 

The questions arising are :

 

1) Are both of them consorts of the Lord ?

2) What is the ontological status of Bhu devi

with respect to Sri DEvi ?

 

PurANa , ithihAsa , Sruthi pramANams assert

that both are VishNu Pathnis . Swamy Desikan has

composed seperate sthOthrams for them as well

as for GodhA Piratti to indcate that they are distinct

consorts of the Lord .

 

From the ontological point of view , BhU Devi and

NeeLaa DEvi are regarded as two ASPECTS ( AMSAAS)

OF VISHNU SAKTHI , WHICH ACCORDING TO PaancharAthra

Aagamam is the VERY GODDESS LAKSHMI .

 

BhU Devi is the aspect of Kshamaa /tolerance of

Lakshmi and is worshipped with latter as Ubhaya

NaacchiyAr without affecting the unitary character of

Mahaa Lakshmi as the inseperable consort ( anapAyini)

of the Lord enjoying the same status as Her Lord

( yEka Seshithva Yogam , as the means and the goal) .

VishvaksEna samhithai points out that BhU and NeeLA

DEvis are not Vibhus like Mahaa Lakshmi and yet both

are dear to Sriman narayaNa and are His consorts .

 

Ashta Lakshmis are also considered secondary manifestations

of Mahaa lakshmi presiding over 8 sources of wealth .

 

SithA Piraati and AndaL were ayOnijais ( not born out of

human womb) but were discovered by Janakar and PeriyAzhwAr

at the end of their furrows( SithA ) when they were ploughing

the land . According to Srimad RamAyaNam , SithA came out of

the Earth ( Bhu Devi) and returned to Her Mother Earth at

the end of Her avathAra Kaaryam . BhU devi is also the Mother of

NarakAsura in our PurANams (Srimadh BhAgavatham) and

SathyabhAma is considered an amsam of BhU DEvi . RukmiNi

is Mahaa Lakshmi in KrishNAvathAram .

 

In summary , BhU devi and SrI Devi are both the dear wives

of the Lord . One is reminded of the IsAvAsyOpanishad

passage ( PoorNasya PoorNamAdhaya poorNamEvAvaSishyathE)

and Upanishad BhAshyakArar's commentary passage :

" svaroopathO dharmathO vaa anyaTAthvam gacchath

bhOgya - bhOkthru roopam vasthu jjatham " . The PoorNathvam

of Mahaa Lakshmi and BhOgya roopam of NeeLA DEvi can be

understood from here . One can visualize a similar ontological

status for BhUmi DEvi as an amsam of Mahaa Lakshmi ,

while both are the dear consorts of Lord VishNu .

 

Mahaa Lakshmi has three different roles in a VishNu Temple ;

She has Her own Sannidhi( TanikkOil NaacchiyAr as Sri RanganAyaki)

or stays on the side of the Lord as one of the Ubhaya NaacchiyAr or

stays on His chest as Vakshasthala Lakshmi .

 

As TanikkOil NaachiyAr without Her Lord and is known

as AdhikAra archai . We pray to Her First before we go

in to offer worship to Her Lord .

 

As BhOga Archai , She is by the side of Her Lord

as Jaanaki at MadhurAnthakam , BhUmi Devi at

Oppiliappan Sannidhi , VanjuLavalli at NaacchiyAr

Koil or at most of the Sannidhis as one of the Ubhaya

NaaccimAr .

 

As LayArcha Moorthy , She stays on the chest of the Lord to

plead for Her children , who anger Her Lord thru their satha kOti

aparAdhams .

 

Swamy ParAsara Bhattar identified Sri RanganAyaki with

SithA PirAtti and took Her side ( Vide : GuNa Rathna Kosa

SlOkams : Sundarasimham e-book 38 :

http://www.sundarasimham.org ; The finer points about Lakshmi

Tathtvam are housed in Swamy Desikan's commentary on

ChathusslOki and KurEsar's SrI Sthavam .These are also

archived in SundaraSimham.org e-books reelased last year .

 

SrI RanaganAyakai NamO Nama:

 

Daasan , Oppiliappan Koil Varadachari Sadagopan

 

 

 

 

consoidered

[Guest guest]

Dear Sirs,

 

forgive me for this e-mail.

Seetha Devi is Maha Lakshmi herself, how then is she the avatharam of Bhumi Devi ??

Very sorry, for this question .

adiyenRESPONSE:

 

Dear Devotee : These confusions arise from our attempts

to reconcile PurANams , IthihAsams ( UpabrahmaNams)

with Sruthi and Aagamam .

 

Let me assemble some thoughts on Mahaa Lakshmi ,

BhUmi DEvi , SithA Piratti and other divine consorts

of the Lord :

 

The theological and ontological relationships of Goddess

Sri and othe Devis of the Lord need some comments in

this context of potential confusion .

 

For Swami Desika SampradhAyam , Mahaa Lakshmi

is on a par with Her Lord , VishNu & enjoys equal status

with Him and is a Vibhu ( commented in detail in SrI Sthuthi

and also in his commentaries on SrI Sthavam

by Swami Desikan ) .

 

PaancharAthra Agamam ( Lakshmi Tantram) points

out that Sri Devi is different from BhU Devi and

NeeLA DEvi saluted in BhU Sooktham and

NeeLaa Sooktam ; Purusha Sooktham and

Hari Vamsa ( appendix of Mahaa BhArathA )

again point out that BhU DEvi is distinct from

SrI DEvi .

 

The questions arising are :

 

1) Are both of them consorts of the Lord ?

2) What is the ontological status of Bhu devi

with respect to Sri DEvi ?

 

PurANa , ithihAsa , Sruthi pramANams assert

that both are VishNu Pathnis . Swamy Desikan has

composed seperate sthOthrams for them as well

as for GodhA Piratti to indcate that they are distinct

consorts of the Lord .

 

From the ontological point of view , BhU Devi and

NeeLaa DEvi are regarded as two ASPECTS ( AMSAAS)

OF VISHNU SAKTHI , WHICH ACCORDING TO PaancharAthra

Aagamam is the VERY GODDESS LAKSHMI .

 

BhU Devi is the aspect of Kshamaa /tolerance of

Lakshmi and is worshipped with latter as Ubhaya

NaacchiyAr without affecting the unitary character of

Mahaa Lakshmi as the inseperable consort ( anapAyini)

of the Lord enjoying the same status as Her Lord

( yEka Seshithva Yogam , as the means and the goal) .

VishvaksEna samhithai points out that BhU and NeeLA

DEvis are not Vibhus like Mahaa Lakshmi and yet both

are dear to Sriman narayaNa and are His consorts .

 

Ashta Lakshmis are also considered secondary manifestations

of Mahaa lakshmi presiding over 8 sources of wealth .

 

SithA Piraati and AndaL were ayOnijais ( not born out of

human womb) but were discovered by Janakar and PeriyAzhwAr

at the end of their furrows( SithA ) when they were ploughing

the land . According to Srimad RamAyaNam , SithA came out of

the Earth ( Bhu Devi) and returned to Her Mother Earth at

the end of Her avathAra Kaaryam . BhU devi is also the Mother of

NarakAsura in our PurANams (Srimadh BhAgavatham) and

SathyabhAma is considered an amsam of BhU DEvi . RukmiNi

is Mahaa Lakshmi in KrishNAvathAram .

 

In summary , BhU devi and SrI Devi are both the dear wives

of the Lord . One is reminded of the IsAvAsyOpanishad

passage ( PoorNasya PoorNamAdhaya poorNamEvAvaSishyathE)

and Upanishad BhAshyakArar's commentary passage :

" svaroopathO dharmathO vaa anyaTAthvam gacchath

bhOgya - bhOkthru roopam vasthu jjatham " . The PoorNathvam

of Mahaa Lakshmi and BhOgya roopam of NeeLA DEvi can be

understood from here . One can visualize a similar ontological

status for BhUmi DEvi as an amsam of Mahaa Lakshmi ,

while both are the dear consorts of Lord VishNu .

 

Mahaa Lakshmi has three different roles in a VishNu Temple ;

She has Her own Sannidhi( TanikkOil NaacchiyAr as Sri RanganAyaki)

or stays on the side of the Lord as one of the Ubhaya NaacchiyAr or

stays on His chest as Vakshasthala Lakshmi .

 

As TanikkOil NaachiyAr without Her Lord and is known

as AdhikAra archai . We pray to Her First before we go

in to offer worship to Her Lord .

 

As BhOga Archai , She is by the side of Her Lord

as Jaanaki at MadhurAnthakam , BhUmi Devi at

Oppiliappan Sannidhi , VanjuLavalli at NaacchiyAr

Koil or at most of the Sannidhis as one of the Ubhaya

NaaccimAr .

 

As LayArcha Moorthy , She stays on the chest of the Lord to

plead for Her children , who anger Her Lord thru their satha kOti

aparAdhams .

 

Swamy ParAsara Bhattar identified Sri RanganAyaki with

SithA PirAtti and took Her side ( Vide : GuNa Rathna Kosa

SlOkams : Sundarasimham e-book 38 :

http://www.sundarasimham.org ; The finer points about Lakshmi

Tathtvam are housed in Swamy Desikan's commentary on

ChathusslOki and KurEsar's SrI Sthavam .These are also

archived in SundaraSimham.org e-books reelased last year .

 

SrI RanaganAyakai NamO Nama:

 

Daasan , Oppiliappan Koil Varadachari Sadagopan

 

 

 

 

consoidered