Oru Mithuname Uththesyam - 2 - PBA Swami

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Sri:Srimathe Ramanujaya Nama: oru mithunamE uththEsyamBy Sri U Ve P.B. Annangarachariar Swami1963 An abridged translation by TCA Venkatesan Contd 5. Let us fully analyse the meaning of the first kanda; then the meaning of the second kanda; and then both together. The meaning of Sri could be wealth etc, but here it is taken to be the name of Periya Pirattiyar. "srIriti prathamam nAma lakshmyA:" is the pramANa for this. Amarakosam states "lakshmI: padmAlayA padmA kamalA srIr haripriyA". Alavandar too said "srIrityeva cha nAma te". There are six vyutpattis stated for the word 'Sri' giving rise to six meanings. Of these, two vyutpattis and their two meanings are considered important. "srIyate iti srI: ; srayate iti srI:" - the first one states thatShe is seeked

by all; and the second one states that She in turn seeks the Lord. The Lord is completely independent and thereforeHe may get very angry with the chetanas seeing their sins. To prevent that She has to mediate with Him on their behalf and makethem join Him. This is how She is seeked by the chetanas. In order to fulfill the chetanas pleas, She in turn seeks Him and pleases Him. These are the meanings that are obtained from these two vyutpattis. Therefore She is seeked first for Her role as a mediator. Even though "Sriman Narayana charanau" is one phrase, our pUrvAchAryasseparated that as the divine feet of Sri and the divine feet of Narayana. 6. As pramANa for this, we will consider the Sri Suktis of Ramanuja, Bhattar and Vedanta Desikan. Vedanta Desikan comments that Ramanuja's Sharanagati Gadyam is the explanation for the Dvaya mantra. In the beginning of the

Sharanagati Gadyam, a surrender to Sri is given as a separate statement - "bhagavan nArAyaNabhimatAnurUpa ... asharaNayasharaNyAm ananya sharaNa: sharaNamaham prapadye". In the fifth statement, the surrender to Narayana is given separately - "akhila heya pratyanIka ... shrImannArAyaNa! tvatpAdAravinda yugaLam ... sharaNamaham prapadye". Here, the first prapatti made to Sri is purushakAra prapatti and the second prapatti made to Narayana is done as the means. This is not only clear in the source text, but is also made openly clear by Vedanta Desikan in his Gadya Bashya. 7. Bhattar wrote Ashta Shloki as an explanation for the RahasyaTraya. In that work, in the 5th and 6th shlokas - "netrutvam nitya yogam:" and "IshAnAm jagatAm" - it is clearly shown that seeking Sri is for Her role as a mediator. In shloka 5, netrutvam is the same as purushakAratvam. Here, Bhattar shows the meaning of the

first part of Dvaya mantra through "netrutvamnitya yogam samuchita guNajAtam tanukhyApanam chopAyam kartavya bhAgam" and the meaning of the second part of Dvayam starting with "atha mithuna param prApyam". In the sixth shloka, through"IshAnAm jagatAmadhIshadayitAm nityAnapetAm shriyam samshriyatya",he shows purushakAra prapatti separately; through "anghrI harerAshraye" he shows the means separately; and starting with "shriyA cha sahitAyAtmeshvarAyArthaye", he shows the prayer forservice to the divine couple together which is the meaning of the second part of Dvaya. 8. Therefore, surrendering to Piratti for mediation, surrenderingto the Lord as the means and seeking to perform service to them both are the three meanings that form the two parts of the Dvaya mantra. Desikan too has shown these meanings only in his Gadya Bashya. Thus, the meanings seen by pUrvAchAryas for Dvaya is shown to

be - in the first part, seeking Her for mediation aloneand in the second part service to Her and the Lord together. Mediation is an irrefutable nature for Sri. Purvacharyas have shown the statement "lakshmI: puruShakAratve nirdiShTA paramarShibhi:, mamApi cha matam hyetat nAnyathA lakshaNam bhavet" for this. Desikan also shows that Her nature of mediationhas been explained by Bhattar in his Sri Guna Ratna Kosha shlokassuch as "piteva tvatpreyAn janani". To be continued Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam adiyEn madhurakavi dAsanhttp://www.acharya.org

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