Who is the Thaayaar on the Left chest of Tiruvenkatamudaiyaan?

[Guest guest]

Dear Bhaagavatas: Sometime ago, we posted the following received from one of our readers and requested your response.

 

“Have you seen Moolavar bEram of Tiruvenkatamudaiyaan or at least a pictorial representation thereof? If you have not had a close look, have a closer look again.

You will notice that there are two icons of Thaayaars on either side of his chest.

 

Periya Azhwar in his TiruppallaaNdu says “vaDivaai ninn vala maarbinil vaazhginra mangaiyum pallaaNDu”. So, it is clear that the one on his right chest is Mahaa Lakshmi Thaayaar.

 

This raises several questions.

1. Who is the Thaayaar on the LEFT chest?

2. Why Periyaazhwaar did not sing ‘PallaaNdu” for her?

3. Is the omission deliberate based on his partiality towards Mahaalakshmi?

4. Does he mean that the Thaayaar on the left chest should not live long?

5. If so, the reason why?”

 

We requested you to post your replies supported by scriptural authority (PramaaNam) to Ramanbil (And NOT to Srirangasri ) to reach us on or before 15th April 2008.

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We received quite a few responses within the period stipulated.

They are indeed intelligent guesses. For example -

- Some doubted whether the Thaayaar on the left chest of the Lord could be Thiruvenkatamudaiyan's mother Vagula Devi.

- Some suggested that it must be Daya Devi, the PramaaNam being Swami Desika's “Daya sathakam”.

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There are, no doubt, plenty of references from what is claimed as “Scientific” studies of the moles.

We understand that there are also some references in what is known as “Machcha Saastram” and “Saamudrikaa Saastram” (Ideal physical features). But, it is not known whether they are based on the kind of authentic sources like Vedas, Upanishads, Itihaasas and Saatvika PuraaNas and NOT any of the other less authentic texts.

IF any Bhaagavtas could come up with any specific references to moles in our authoritative Scriptures like the Vedas, Upanishads, Itihaasas and Saatvika PuraaNas, we invite them to enlighten us. We will gratefully acknowledge the input and record our acknowledgement of the source.

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Coming to the question raised by our reader

 

When we go through our scriptures, except for an oblique reference to a mole on the chest of the Lord, we do not have much direct reference to “moles” as such.

 

Swami Desika answers in his own inimitable way in “Tatatva Traya Chintana Adhikaaram” of his “Srimad Rahasya Traya Saaram” in the Paasuram “puruDan maNivaram aaga” and says that this mole is “PONRAA MOOLAP-PRAKRITI MARU AAGA” meaning that it is the mole called “Srivatsam” that represents the final destination of “Moola Prakriti” consisting of all Jeevas (Sentient beings).

 

The “mangai” on His “iDa maarbu” (left chest) thus represents the "Jeeva sthaanam" a.k.a "Prakriti sthaanam" - the rightful place that belongs to the Jeeva who has to reach there at the end of the current lifespan through either Bhakti or Prapatti (saranam aagum tana taal adaintaarkku ellaam, maraNam aanaal VaikunTam koDukkum piraan)

 

How do those who surrender reach this destination?

It is through the mediatrix (Purushaakaaram) of Mahaalakshmi who occupies the

“vala maarbu” (right chest.)

 

Periyaazhwaar did not sing PallaaNDu for the PiraaTTi on the left chest.

 

This was not because of any partiality towards Mahaalakshmi, but such a mangalaasaasanam would mean that she should remain there forever, which in turn would mean that there would still be numerous “souls left behind” without attaining mOksham and she has to patiently wait for all of them for all time to come!.

 

The omission seems deliberate because Azhwar in his infinite mercy and compassion to fellow souls feels that if and when all Jeevas reach there, there would be no need anymore for the "Sthaanam" there. Wishing PallaaNDu for the sthaanam would mean that Azhwar does not wish all the jeevas getting there and that they should suffer as "Nitya Samsaaris" on this side (Leelaa Vibhuti) forever.

 

It shows Azhwar's KaaruNyam (compassion) to the suffering souls. The Azhwaar wishes that there should be “NO JEEVA LEFT BEHIND” as “Nitya Samsaaris” on this side of the Vibhootis of the Lord and wishes that the Lord should vacate that sthaanam, as early as possible (ASAP) by granting mOksham to one and all true to the saying (VaikuNTam puguvadu maNNavar vidhiyE)!

 

Once all of them get there, there will be no necessity for the icon on the left side of Lord’s chest which might as well quit the position!

 

In this case, PallaaNDu for it would be unnecessary!

 

Dasoham

Anbil Ramaswamy

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[Guest guest]

Dear Bhaagavatas It is significant to note that the “maru” is called “Srivatsam”.

One of the meanings of this term is “Child” (Vatsa) of Mahaalakshmi (Sri).Who is the child?It is the Jeeva represented by the “maru” on the left chest. (iDa maarbu) as explained above.

Who is Sri?

It is Mother Mahaalakshmi who is on the Right chest (Vala maarbu) as indicated by Periyaazhwar.

Through the recommendation (Purushaakaaram) of Mahaalakshmi, the Jeeva attains its rightful position represented by the “maru”

 

As per Monier William's Sanskrit - English Dictionary, the word "vatsa" just means - a calf, the young of any animal, offspring, child used as a term of endearment = my dear child, my darling (a generic term without reference to the gender of the child). "Srivatsa" means "favourite of Sri"

 

The word “Vaatsalyam” which is derived from the root “Vatsa” means unalloyed maternal love of a cow to its calf (without reference to the gender of the calf)

The cow’s maternal love is considered by poets as of a class by itself and is often quoted as a role model for maternal love.

As per Monier William’s Sanskrit- English Dictionary, it means affection, tenderness, fondness or love towards offspring, DasohamAnbil Ramaswamy