SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
ஸ்ரீ முமுக்ஷுப்படி மூலமும், மாமுனிகள் வ்யாக்யானமும்
sUthram – 121
Introduction: What is the form of these two qualities?
ivai iraNdum prapanna parithrANaththilE sonnOm.
இவை இரண்டும் ப்ரபந்ந பரித்ராணத்திலே சொன்னோம்.
Simple meaning: These two have been described in the grantha, “prapanna pariththrANa”.
vyAkhyAnam: That is, the form of Akinchanyam (being devoid of any other means, upAya for the goal) and rakshaka (being devoid of any other refuge) has been detailed in the grantham, prapanna pariththrANam.
sUthram – 122
Introduction: Now, piLLai lOkAchArya is explaining the meaning of dhvayam’s sentences.
idhil muRkURRAl periya pirAttiyArai munnittu ISvaran thiruvadigaLai upAyamAgap paRRugiRadhu; piRkURRAl achchErththiyilE adimaiyai irakkiRadhu.
இதில் முற்கூற்றால், பெரியபிராட்டியாரை முன்னிட்டு ஈஶ்வரன் திருவடிகளை உபாயமாகப் பற்றுகிறது; பிற்கூற்றால் அச்சேர்த்தியிலே அடிமையையிரக்கிறது.
Simple meaning: In this, by the first half of the prayer, the divine feet (thiruvadi) of ISvara are taken as the means (upAya); and by the second, servitude is prayed in the combined conjugal presence of the divine couple.
vyAkhyAnam: That is, in the first part of this dhvayam, with “SrImath” she is approached first, then ISvaran’s divine feet are sought as upAyam (means) by “SaraNam prapadhyE”. In its second half, addressing her as “SrImathE”, in conjunction with her, he is prayed, “nArAyaNAya” with the special fourth causative, for his servitude. “nama:” in this, is for negating hurdles for such service, begging him for such service.
sUthram – 123
Introduction: Now, to give the meaning of each of the words in this, he starts with the word, “Srimadh”: as SrI is the auspicious name of SrI mahAlakshmi.
SrI enRu periya pirAttiyArukkuth thirunAmam.
ஸ்ரீ என்று பெரிய பிராட்டியாருக்குத் திருநாமம்.
Simple meaning: ”SrI” is the name of SrI mahAlakshmi (periya pirAttiyAr).
vyAkhyAnam: ”SrI” stands for all the wealth in the world and so to distinguish this from that [general meaning], lokAchArya says that this is the name of SrI mahAlakshmi. Hence, this name is read along with other names of hers, namely, “lakshmI: kamala srI: haripriya”. This is unlike other auspicious names of hers, standing out as the first among other names:
“srI: ithi prathamam nAma lakshmyA:” (the first auspicious name of lakshmi dhevi is “sri”) just as “a” is the first name of ISvaran as stated in “a ithi bhagavathO nArAyaNasya prathamAbhidhAnam”.(what auspicious thing was not stated by him who first said the very first name of bhagavAn nArAyaNA ?) (mahAbhAshyam 1). Just as that states his exclusive auspicious qualities relevant to rakshakathva, this indicates qualities exclusively relevant to her purushakArathva.
sUthram – 124
Introduction: Now to give detailed meanings for the word “SrI” he starts with the two fold interpretation of the word.
SrIyathE – SrayathE.
ஸ்ரீயதே, ஶ்ரயதே
Simple meaning: SrIyathE, SrayathE.
vyAkhyAnam: That is, he talks about the active and passive verb “SrIyatha ithi SrI: Srayatha ithi SrI:” in the root “SrInsevAyAm”.
sUthram – 125
Introduction: He describes the meanings for these two.
idhukku arththam ellArkkum ivaLaip paRRi svarUpa lAbamAy, ivaL thanakkum avanaip paRRi svarUpa lAbamAy irukkum enRu.
இதுக்கு அர்த்தம் எல்லார்க்கும் இவளைப் பற்றி ஸ்வரூப லாபமாய், இவள் தனக்கும் அவனைப்பற்றி ஸ்வரூப லாபமாயிருக்கும் என்று.
Simple meaning: This means, while everyone gets the desired (svarUpa lAba) by surrendering unto her, she herself gets hers by surrendering unto him.
vyAkhyAnam: That is, the meaning for both these formats:
By “SrIyathE” it is said she is worshipped by all sentient beings for their svarUpa lAba, in their servitude, while for her own svarUpa lAba, she is surrendering to him. She has servitude unto him, and gets the servitude of the sentients unto herself. Therefore both these are with her eternally.
sUthram – 126
Introduction: As ISvara has the two identities upAyathva (means to attain him) and upEyathva (ultimate benefit on attaining him), pirAtti has the dual identities of purushakArathva (recommending authority) and prApyathva (being attained in order to carry out service). Of these two, which one is talked about now? It is her role as the recommending authority that is focussed on here.
ippOdhu ivaLaich sollugiRadhu purushakAramAga.
இப்போது இவளைச் சொல்லுகிறது புருஷகாரமாக.
Simple meaning: She is now talked about as the recommending authority.
vyAkhyAnam: Because she is recommending the case of the jIva, and she is one of the defining hallmarks of the upAya (that is perumAL) she cannot be made a part of upAya.
sUthram – 127
Introduction: For the sentient being, who is surrendering to the ISvara with the intrinsic knowledge about him, what is the necessity to approach him through her?
nIrilE neruppu kiLarumA pOlE kuLirndha thiruvuLLaththilE aparAdhaththAl sIRRam piRandhAl poRuppadhu ivaLukkAga.
நீரிலே நெருப்புக் கிளருமாபோலே குளிர்ந்த திருவுள்ளத்திலே அபராதத்தால் சீற்றம் பிறந்தால் பொறுப்பது இவளுக்காக.
Simple meaning: At times of displeasure, like impossible case of fire rising in cool waters, if anger rises in his mind due to the misdemeanours of the sentient entities, he tolerates them because of her.
vyAkhyAnam: In the most compassionate heart of his that said, “suhrudham sarvabhUthAnAm” (I am the best friend and well wisher all),
SrI bhagavath gIthA 5-29:
bhokthAram yagna thapasAm sarva lOka mahESwaram
Suhrdham sarva bhUthAnAm gyAthvA mAm SAnthim ruchchathi
(knowing me as the enjoyer of all sacrifices and penance/austerities, as the great Lord of all the worlds and as a friend of living beings, he derives peace)
and “samOham sarva bhUthEshu” (I am equal to all beings),
SrI bhagavath gIthA 9-29:
samOham sarva bhUthEshu na mE dhvEshyO’sthi na priya :
yE yajanthi thu mAm bhakthyA mayi thE thEshu chApyaham
(I am equanimous towards all the living beings; I have neither enemies nor friends; those who meditate on me with devotion are within me; I am also within them); when anger stirs against the sentient being for some unbearable sin committed by him, like “paripUrNAgasi janE hitha srOthO vruthyA bhavathi cha kadhAchith kalushadhI:”, he may act, as the eternal Sasthra karthA and maintainer of discipline, “kshipAmi, na kshamAmi” (I shall punish, can’t pardon), she steps in, saying sweet words such as “kim Ethan nirdhOsha: ka iha jagathi?”
SrI guNarathnakOSam-52:
pithEva thvath prEyAn janani paripUrnAgasi janE
hithasrOthOvruthyA bhavathi cha kadhAchith khalushadhI:
kimEthan nirdhOsha: ka iha jagathIthi thvamuchithai:
upAyair vismArya svajanayasi mAthA thadhasi na:
(Oh mother! Your spouse gets anger sometimes to gradually correct and do good to the sentient soul full of faults; you ask him, “why this anger?” And with appropriate means you make him forget the faults and make the chEthanas reach his feet. You therefore become our mother.) (Who is blemishless in this world?), and reduces his anger, generating compassion for her sake towards them
(thAnaham dhvishatha: krUrAn samsArEshu narAthamAn kshipAmi ajasram asubhAnAsurIshvEva yOnishu) (SrI bhagavath githA 16-19) (I push these enemies, cruel folks, worst among men, and inauspicious souls in the birth cycles and that too in the births of demonic denominations forever.)
varAhapurAnam:
madhbhaktham svapacham vApi nindhAm kurvanthi yE narA:
padhmakoti SathEnApi na kshmAmi vasundharE
(I wont forgive people even for a hundred thousand years, who abuse my devotees even if these devotees are chandAlas eating dog meat)
Therefore, even for one who has gained the wisdom about the relationship with him (sambandha gyAna) this recommendation is a desideratum.
sUthram – 128
Introduction: For undertaking the responsibility of the sentient on the one hand, and endearing ISvara for fulfilling the need of the sentient on the other, is she the faultless recommendatory authority? lOkAchArya says :
ivaL thAyAy ivargaL klESam poRukka mAttAdhE, avanukkup pathniyAy iniya vishayamAy irukkaiyAlE, kaNNazhivaRRa purushakAram.
இவள் தாயாய் இவர்கள் க்லேஶம் பொறுக்க மாட்டாதே, அவனுக்குப் பத்நியாய் இனிய விஷயமாயிருக்கையாலே, கண்ணழிவற்ற புருஷகாரம்.
Simple meaning: As she is their mother who can not bear to see their distress, and his consort who is so pleasant and dear to him, she is the faultless recommendatory authority.
vyAkhyAnam: That is, as stated in “thvam mAthA sarva lOkAnAm”
(thvam mAthA sarva lOkAnAm dhEva dhEvO hari: pithA) (SrI vishNupurANam 1-9-1) (you are the mother for all the worlds and Hari the God of gods is the father) and “akhila jagan mAtharam”
(akhila jagan mAtharam…SaraNamaham prapadhyE) (SaraNAgathi gadhyam – 1) (I take as my refuge SridhEvi who is the mother of all the worlds) she being their mother, “tham tham makkal azhudhu senRAl thAimArAvAr dharikkakillAr” (mothers can not withstand the sight of their children crying), can’t bear to see them grieving due to this filiality; and as ‘vishNu pathni”,
(aSyEsAnA jagathO vishnupathnI) (yajur-ka-4-4-37) (divine spouse of vishNu and therefore supreme leader of the world), his divine consort so sweet and beloved (as stated in “piththar panimalar mEl pAvaikku”) of him, she can make him abide by her recommendation by her beseeching looks. So, she is the recommending authority without any fault.
sUthram – 129
Introduction: Despite doing all these, when he, with his absolutely independent identity, weighs the offences of chEthanas and decides to punish them, can she stop ISvara? lOkAchArya says:
thiruvadiyaip poRuppikkumavaL than solvazhi varumavanaip poRuppikkach solla vENdAviRE.
திருவடியைப் பொறுப்பிக்குமவள் தன் சொல்வழி வருமவனைப் பொறுப்பிக்கச் சொல்ல வேண்டாவிறே.
Simple meaning: When she could makel thiruvadi (hanumAn) to forgive the demonic women, it follows naturally that she could make ISvara to forgive the chEthanas, since he always abides by her words.
vyAkhyAnam: That is, she counselled compassion to thiruvadi in respect of the demonic women who harassed her for ten months when he wanted to punish them suitably for their cruelty, saying: ”ka: kupyEth”
SrI rAmayaNam, yuddha kANdam 116-38 :
EvamukthvA thu vaidhEhi hanUmantham yaSasvinam
rAjasamSraya vasyAnAm kurnanthInAm parAgnayA
vidhEyAnAncha dhAsInAm ka: kupyEth vAnarOththama
(thus spoken to, sIthA tells the famous hanumAn “Oh the leader of monkeys! These demonic women are servants of rAvaNa and controlled by him, on his command, they have harassed me and treated me rudely. Who will be angry with these women?)
(don’t be angry), “na kaSchin na aparAdhyathi”
SrI rAmAyaNam, yudhdha kANdam. 116-44:
pApAnAm vA subhAnAm vA vadhArhaNAm plavangama:
kAryam karuNamAryEna na kaschith nAparAdhyathi
(Oh monkey! Whether sinners or auspicious or eligible to be killed, all deserve to be shown compassion by eminent people. There is none who is not at fault.)
(there is none who is infallible). Therefore, it is not difficult for her to counsel him who dwells on her bosom ”malarAl thanaththu uLLAn” (mUnRAm thiruvandhAdhi – 3), he enjoys the loving look of the dhEvi on the flower ”mA malar mangai nOkkam uNdAn” (periya thirumozhi 8-10-1), he is the nuanced enjoyment of the dhEvi on the flower “alli malar magal bhoga mayakkukkal Agiyum niRkum” (thiruvAimozhi 3-10-8) and as he went after the unreal deer, with the bow in hand when she wanted him to go, out of love for her (“nin anbin vazhi ninRu silai pidiththu embirAn Ega”). Also it is no overstatement to say she would counsel him to bear with the sentient entities, as she easily counselled hanumAn who differed with her in regard to the demonic women in protecting and forgiving them; this is because ISvara is always bound to her smiles and carries out her desires.
sUthram – 130
Introduction: Thus, he described the inherent nature of her (prakrthyamSam) in the word ‘SrImath‘ and now the unshakable trust (‘prathyayAmSam‘), by ‘mathup’ [madh in SrIman)
mathuppAlE iruvar sErththiyum nithyam engiRadhu.
மதுப்பாலே இருவர் சேர்த்தியும் நித்யமென்கிறது.
Simple meaning: By the ‘mathup’, eternity of their togetherness is stated.
vyAkhyAnam: That is, as this adjective ‘mathup’ indicates eternal togetherness, it proves that the togetherness of ISvara and SrI mahAlakshmi is permanent.
adiyen sadagopa ramanuja dasan
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