Oru Mithuname Uththesyam - 1 - PBA Swami

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Sri:Srimathe Ramanujaya Nama: A little while ago, a member of the internet forums had written a series of articles about SriDevi, Periya Pirattiyar. In these articles, he presented the Vadakalai view that She is to be considered the means along with Narayana and that She too can grant Moksha. In support of this, he also quoted a sentence from Idu vyakhyanam written by Vadakkuth Thiruveedhip Pillai based on his acharya Nampillai's kalakshepam: "AshrayaNa vELaiyOdu bhOga vELaiyOdu vAsiyaRa oru mithunamE uththEsyam". This claim is not new. It has been made in the past and has been corrected by Thennacharyas including Sri U Ve Mahavidwan P B Annangarachariar Swami. adiyEn will translate the contents of his book written in 1963 about this, called "Oru Mithuname Uththesyam". adiyEn madhurakavi

dAsan -- oru mithunamE uththEsyamBy Sri U Ve P.B. Annangarachariar Swami1963 An abridged translation by TCA Venkatesan 1. The Divya Dampathis are called a 'mithunam' (a pair). In the many religions of this world, it is unique to Srivaishnava Sampradhayam that we take refuge in the divine pair of the Lord Narayana and His pirAtti Sridevi Nachchiyar. The tattva trayam is chit, achit and Ishvara. In this, the chit refers to the chetanas. The chetanas are set into three groups - baddhar, muktar and nityar. Those stuck in the ocean of samsara are known as baddhas (samsaris) - that is, those who are unable to free themselves from the timeless achit. Those who free themselves from the samsara are called muktas. Those who never set foot in this

samsaric world and are always with Him in His divine abode (nitya vibhUti) and performing eternal service to Him are called nityas or nityasUris. 2. In the chetana tattva made of baddhas, muktas and nityas, a group called mumukshus is also acknowledged. Those who have the interest to be freed from the attachments of this world are called mumukshus. Even though they are samsaris, their greatness is their desire to be freed from samsara. Hence their special name called mumukshus. This designation is shown in Upanishad statements such as "mumukshurvai sharanamaham prapadhye". Mumukshus have to know three Rahasyas - Thirumantram, Dvayam and Charama Shlokam. Thiruvashtakshara mantram is known as Thirumantram. Dvaya mantram is designated as Mantra Ratnam. It is also known as the rahasya that has to be constantly remembered/repeated - anusandhana rahasyam. This name has been mentioned in Acharya Hrudhayam, Third Prakaranam - "ivaRRukku manthra vidhyanusandhAnamAna rahasyangaLOdE sErththi". 3. The Dvaya mantra is very special when compared with the other two rahasyas. There are two important reasons for this. 1. In Thirumantra and Charama Shloka, there is no talk about Piratti. In his Mumukshuppadi, when explaining the meaning of akAram, Pillai Lokachariar says "rakshikkum pOdhu pirAtti sannidhi vENdugaiyAlE idhilE srI sambandham anusandhEyam". Thus, it is gathered that there is no explicit reference to Sridevi in Thirumantram. In Charama Shloka too, there is no mention of Thayar. In Dvayam, there are two parts called Purva Kandam and Uththara Kandam. At the beginning of both, the term that stands for Piratti "Sri" is present,

which is special. 2. Just as the mother's breast amongst all other body parts is most important to an infant, so too are the divine feet of the Lord most important to prapannas. The mention of the Lord's divine feet is present only in the Dvaya rahasya. This too is special about it. Thus, these two specialities show the greatness of Dvaya mantra. 4. It was mentioned that at the beginning of both Purva Kanda and Uththara Kanda, the term that stands for Piratti, Sri, is present. Why is it present at both these places? Does it mean the same at both places or does it mean different things? Such questions naturally may arise here. At both places, the term Sri does not occur independently. It joins with 'matup' and stands as an adjective for Narayana. In the Purva Kanda, it occurs as 'Sriman Narayana' and

in the Uththara Kanda it occurs as 'Srimate Narayanaya'. The meaning of the Purva Kanda is that 'I surrender at the divine feet of Lord Sriman Narayana who is always with Periya Pirattiyar, who never leaves His divine chest ("agalakillEn iRaiyum enRu alarmEl mangai uRai mArbA - Nammazhvar's Thiruvaymozhi)'. The meaning of the Uththara Kanda is that 'I seek to gain all kinds of service to Sriman Narayana who is always with Periya Pirattiyar. And that I should gain no connection to the happiness obtained in that service.' To Be Continued Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam adiyEn madhurakavi dAsanhttp://www.acharya.org

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