Posted in Pillai Lokacharya, Saara Sangraham

Saara Sangraham – 2 – ‘Sriman’ and ‘Srimathe’

In this post, we shall delve into the first terms of the vaykas of dvaya mantra – ‘srIman’ and ‘srImathE’.

The term ‘srI’ refers to the divine mother, periya pirAtti. She plays the role of the mediatrix (purushakAra bUthai) and makes the Lord render an indifferent eye towards the mistakes of the souls. The term ‘man’ refers to permanent togetherness (மதுப்பாலே சேர்த்தியை சொல்கிறது).

The term srI forms the first term of the second vaykam of dvaya mantra as well. Just like the Supreme Lord assumes two roles (one indicating His upayatvam, i.e. Him being the means to salvation; and the other indicating His upEyatvam; i.e. Him being the ultimate goal to be sought); the divine mother too assumes twin roles. The first role is that of the mediatrix which was explained above. Her second role is brought out by the term ‘srImathE’ in the second vayka of the dvaya mantra. This indicates the service (kainkaryam) we have to render to her and the Supreme Lord in unison (sErthi).

We shall now see how the term ‘srIman’ is handled in the first Thiruvaimozhi by drawing references to pankthis from Eedu Vyakhyanam:

1.மலர்மகள் விரும்பும் நம் அரும் பேறால் அடிகள் (malarmagaL virumbum nam arum peRal adigaL)

A. இவ்விரண்டுக்கும் அடி இவளுடைய சேர்த்தியிரே (ivviraNdukkum adi ivaLudaiya sErthiyiRE)
The Supreme Lord’s greatness (paratvam) and His easy accessibility (saulabhyam) is due to his togetherness with the divine mother pirAtti.

B. புஷ்பத்தில் பரிமளம் போலே புஷ்பத்தை இருப்பிடமாக உடையாளை (pushpathil parimaLam pOlE, pushpathai iruppidamAga vudaiaLAi)
Just as the attribute called fragrance resides inside a flower, the divine mother resides inside the Supreme Lord. The idea here is to convey that though they are two different entities, pirAtti is permanently with Him.

C. அதில் பரிமளந்தான் ஒரு வடிவு கொண்டாப் போலே இருப்பாளை (adhil parimalandhAn oru vadivu kondAp-pOlE iruppALAi)
The divine mother is similar to fragrance of a flower manifested in a form.

D. மண் – லக்ஷ்மி சம்பந்தத்தை சொல்கிறது (‘man’-lakshmE sambandhathai sollugiradhu)
The Lord’s connection with the divine mother is emphasized here. This is corroborated by the nArAyana anuvAkam vakyam ஹரீஸ்ச தே லக்ஷ்மீஸ்ச பத்னௌ (harEscha thE lakshmEscha patnau)

2. மலராள் மைந்தன் (malarAL maindhan 1-5-9)
In the Eedu vAkyam corresponding to ‘maindhan’, Nampillai refers to அவளுக்கு மிடுக்கானவன்; அவளோட்டைச் சேர்த்தியாலே நித்தியமான நவ-யௌவனத்தை உடையவன்  (avaLukku midukkAnavan; avaLOttaich sErthiyAlE, nithyamAna nava yauvanathai-vudaiyavan). That is, as a result of the divine mother’s eternal togetherness with the Lord, He is blessed with everlasting youth. Therefore, their eternal togetherness and the resultant enjoyableness (bhOgyatA) is stressed here.

3. தருமா அரும் பயனாய திருமகளார் தனிக் கேள்வன் (tharuma arum payanAya, thirumagalAr thani-k-kElvan 1-6-9)

This pasuram refers to emperuman as one who listens to the words of the divine mother (thirumagaLAr thanik-kElvan). Does the Lord remove the obstacles to reaching Him immediately as we surrender unto Him? How is this possible? The answer is in the Eedu Vakyam: வெறும் அவன் படியையோ பார்ப்பது; அருகே இருக்கிறார் படியையும் பார்க்க வேண்டாவோ?

The fact that the Supreme Lord listens to the Divine Mother ensures that our obstacles are removed once we surrender to Him. It is through the mediation of pirAtti that we receive the invaluable wealth of service (kainkaryam) and salvation (moksha).

The divine mother’s everlasting togetherness (nityasambandham) with the Lord and her role of the mediatrix is also brought out in the Eedu Vakyam corresponding to கண்ணபிரான் என் அமுதம், சுவையன், திருவின் மணாளன், என்னுடைச் சூழல் உளானே (kaNNapirAn  en-amudham, suvaiyan, thiruvin maNAlan, ennudaich sOzhal-vulAnE 1-9-1)

Article Credits: Sri Vanamamalai Padmanabhan Swami

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