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Oppiliappan List Archive: Message 00041 Jun 2004

 
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SRIMATHE RAMANUJAYA NAMAHA.

Respected swamin,
I am delighted to come to know of the wealth of
knowledge about Purushakaram and Sri in your mail.
 However i have three small doubts (which may sound
silly) for which I pray for your clarification.
(1)This is regarding the concept of 'AkAram' as found
below.


-- In tiruvenkatam@xxxxxxxxxxxxxxx, Sadagopan
<sgopan@xxxx> wrote:
> The Greatness of MahalakshmiDear SrImathi Jayasree
Saranathan :
> 
> You had asked a detailed question about PurushakAram

> and the roots for the word and the formation of the
word
> thru the union of two words ( Purusha and AakAaram
).

Going by the union of these words, it sounds that
purushAkAram is more appropriate. Please pardon me for
any apacharam I am doing by asking this.
Manavalamamunigal in his Urai to Mumukshuppadi says
how Sri is endowed with AkAram and how perplexing it
is to arrive at which of the AkArams he has to
consider in the given context. He concludes that the
AkAram to be talked about in that context is
Purushakaram. But joining of these two words (purusha
and AkAram) seem to give a different word,
purushAkAram, not purusha kAram.

(2)Do we have authentic versions deriving the root
form of this word?For, I am (mis)led (?) to think that
the word also means purushah + akAram wherein the
akAram stands for rakhakatwam of the Lord in OM
sabhdam. Here also i have decided to confuse you by
asking whether piratti behaves in twin capacity - like
a mediatrix in convincing the Lord to take up
rakshakatwam in samalEsham (in union with god as when
kakasura troubled her)and takes up rakshkatwam in HER
OWN HAND, thereby becoming the bestower of akAram
while in vislEsham (as when she saved the rAkshashis
from the wrath of hanuman). The second part of taking
up rakshatwam in her hand seems to be in tune with the
quotes you have given from Vishnu puranam and
pancharathra samhitha wherein it is stated that Vishnu
pervades Sri and vice versa. This will then give the
interpretation that Sri is not only a mediatrix but
also the upEya while exercising purushakaaram. This
then goes against the 'AkAra thrayam' which treats
upEyam as separate from purushakAram. The point that I
am trying to make out is whether the akAram in
purushakAram makes her a mediatrix and also a
rakshaghi as well(on account of herself becoming the 
akAram) as the case may be. How does akAram fit in
making the union of the terms? 

I am prompted to raise this doubt because it is said,
just a show akAram is prathamam for the Lord, so also
is Sri the prathama name of LAkshmi, thereby equating
Sri with AkAram.( MP- manavalamamunigal urai)

(3) In the 6 meanings for Sri, the order of names are
changed when given as a nutshell. My question is which
one is the right order, that given with explanation
(starting from srAvayathi ) or that  which is given at
the end in the mail (starting with Sreeyathi)?

My sincere request to the bhagavathas is to forgive me
for any abaththam I have written in this mail and
treat them as having risen from the mandha buddhi of
the uninitiated.
regards,
jayasree saranathan.

> The Sanskrit adage is :
> 
> " yEvam purushakArENa vinA dhaivam na siddhyathi "
> 
> Without our Mother's intercession , the Lord is not
attainable.
> He turns the other way unless the sipArsu for
anugraham
> comes from the "AaakAra Thraya Sampannai " , His
Devi .
> 
> AakAram means a mine , a rich , undiminishing source
of
> anything .AakAram also means form or category . She
is
> knownm for three kinds of undiminishing Isvaryam (
Aakaara
> Thrayam) : 
> 



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