SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 42
Introduction: To further strengthen this meaning, lOkAchArya explains her [pirAtti’s] association with akAra and makAra syllables, representing ISvara and chEthana in aphorism 42:
barththAvinudaiya padukkaiyaiyum prajaiyinudaiya thottilaiyum vidAdhE irukkum mAthAvaip pOlE prathama charama padhangaLai vidAdhE irukkum iruppu.
பர்த்தாவினுடைய படுக்கையையும் ப்ரஜையினுடைய தொட்டிலையும் விடாதேயிருக்கும் மாதாவைப்போலே ப்ரதம சரமபதங்களை விடாதேயிருக்கும் இருப்பு.
Simple meaning: Her connection with the first letter (a) and last letter (ma) is similar to a wife not leaving the bed of her husband as well as the cradle of her kid.
vyAkyAnam: That is, like a wife not leaving the bed of the husband for his enjoyment in line with her nature of being his servitor, and not leaving the cradle of the kid as she is the protector of the baby, SrI mahAlakshmi is with a-kAra the first letter representing ISvara as his divine consort, and ma-kAra which represents all the chEthanas as their protector.
sUthram – 43
Introduction: He further elucidates this idea with an example: that of yaSOdhA not giving up nandhagOpa and krishNa.
SrInandhagOparaiyum krishNanaiyum vidAdha yasOdhaip pirAttiyaip pOlE.
ஸ்ரீநந்தகோபரையும் கிருஷ்ணனையும் விடாத யசோதைப் பிராட்டியைப்போலே.
Simple meaning: Like yaSOdhA who did not give up nandhagOpa and krishNa.
vyAkyAnam: SrI mahAlakshmi, like yaSOdhA who did not give up SrI nandhagOpa to please him in enjoyment and krishNa to protect him as his mother and lay between the two, as described in the thiruppAvai pAsuram “ambaramE”, remains the link between emperumAn and the chEthanas.
sUthram – 44
Introduction: lOkAchArya mercifully explains regarding the doubt – even though it is mentioned in the statement that we are in servitude of him, and she is not mentioned, how is it that we are said to be subservient to her also? in aphorism 44:
oruvan adimai koLLum pOdhu gruhiNikku enRanRE AvaNa Olai ezhudhuvadhu; Agilum, paNi seyvadhu gruhiNikkiRE; adhu pOlE nAm pirAttikku adimaiyAi irukkumbadi.
ஒருவனடிமைகொள்ளும்போது க்ருஹிணிக்கென்றன்றே ஆவணவோலையெழுதுவது; ஆகிலும், பணிசெய்வது க்ருஹிணிக்கிறே. அது போலே நாம் பிராட்டிக்கு அடிமையாயிருக்கும்படி.
Simple meaning: We are subservient to SrI mahAlakshmi just as a servant carries out the orders of the lady of house though he is engaged by the man of the house.
vyAkyAnam: We observe in day to day life that when a man engages servants to do the chores, he engages them for himself and not for his wife and yet the servants do the jobs at the command of the lady. Similarly though a-kAra expresses our servitude to ISvara, we are subservient to her too.
sUthram – 45
Introduction: lOkAchArya with these concepts in view, explains the inseparability of emperumAn and SrI mahAlakshmi:
Aga, piriththu nilai illai.
ஆக, பிரித்து நிலையில்லை.
Simple meaning: Therefore, there is no sustenance separately.
sUthram – 46
Introduction: For this inseparability of him and SrI mahAlakshmi, lOkAchArya gives two examples.
prabaiyaiyum prabAvAnaiyum, pushpaththaiyum maNaththaiyum pOlE.
ப்ரபையையும், ப்ரபாவானையும், புஷ்பத்தையும் மணத்தையும் போலே.
Simple meaning: Like the radiance and its source of light and like the flower and its fragrance.
vyAkyAnam: That is, just as radiance and its source of light cannot have separate existence, just like flower and its fragrance cannot have separate existence . This is stated in SrI rAmAyaNam sundhara kANdam, 21-15 :
ananyA rAghavENAham bhAskarENa prabhA yathA
अनन्या राघवेणाहं भास्करेण प्रभा यथा
அநந்யா ராக3வேணாஹம் பா4ஸ்கரேண ப்ரபா4 யதா2
(I am inseparable from rAghava, like radiance from the sun)
SrI rAmAyaNam yuddha kANdam 121-16 :
“ananyAhi mayA sIthA bhAskarENa prabhA yathA”
अनन्या हि मया सीता भास्करेण प्रभा यथा
அநந்யா ஹி மயாஸீதா பா4ஸ்கரேண ப்ரபா4யதா2
(sIthA is inseparable from me like radiance from the sun)
by both him and her confirming that they never exist without each other.
Again, SrI parAsara bhattar says in SrI guNarathna kOSam-29
“prasUnam pushyanthImapi parimalardhdhim jigadhishu:”
प्रसूनं पुष्यन्तीमपि परिमलर्द्धिं जिगदिषु:
ப்ரஸு நம் புஷ்யந்தீமபி பரிமளர்த்திம்ஜிகதிஷு:
(Oh kamalA! Because of your relationship, ISwara becomes the meaning of the word mangalam (auspiciousness). Since you have the name SrI itself, the word mangalam does not refer to you for any particular reason, but it naturally befits you. No poet who has attempted to praise the greatness of the fragrance of a flower (since the flower is great because of its fragrance) has ever sung that the flower is great for any particular reason)
where bhattar places ISvaran in the status of a flower and SrI mahAlakshmi as its fragrance. Therefore, perumAL and pirAtti are inseparable, and this inseparability is like that of a flower and its fragrance.
sUthram – 47
Introduction: Considering this quality of inseparability of ISvaran and pirAtti, lOkAchArya says that this conjugality has been upheld as the appropriate prApya (attainable goal) for the chEthana. He says in aphorism 47:
Aga ichchErththi udhdhESyamAi vittadhu.
ஆக, இச்சேர்த்தி உத்தேஶ்யமாய்விட்டது.
Simple meaning: Thus, this conjugal personage is the attainable goal.
vyAkyAnam: As it has been declared that this pair (perumAL and pirAtti) in absolute conjugality is attainable goal, desiring them individually is not advocated. If they are desired, approached, and prayed individually what fate befell rAvaNa and surpaNakhA shall befall; if both are desired and approached one can flourish like vibhIshaNa.
sUthram – 48
Introduction: lOkAchAryar indicates initially the existence of case on the first syllable ‘a’
idhilE chathurththi ERik kazhiyum.
இதிலே, சதுர்த்தியேறிக்கழியும்.
Simple meaning: In this (word) the fourth case gets added and disappears.
vyAkyAnam: That is in this akAra, fourth causative case gets added and disappears in accordance with the grammar.
sUthram – 49
Introduction: Leaving aside all other cases why should the fourth case get added here and disappear, one may ask.
chathurththi ERinapadi en? ennil,
சதுர்த்தியேறினபடியென்? என்னில்.
Simple meaning: why is the fourth case assumed?
sUthram – 50
Introduction: for this query lOkAchArya replies in aphorism 50:
nArAyaNa padhaththukku sangrahamAy irukkaiyAlE.
நாராயணபதத்துக்கு ஸங்க்ரஹமாயிருக்கையாலே.
Simple meaning: (fourth case is assumed) Because, the syllable “a” is the summary for the word nArAyaNa.
vyAkyAnam: That is, this syllable is the summary for the word nArAyaNa and so the fourth case is assumed here also. Else these two will not have the relationship of the summary and detail.
adiyen sadagopa ramanuja dasan
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