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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

                                        Sreemaan

 

         I received an invitation addressed to "Sriman U.Ve.Sadagopa Iyengar 
Swamy", soliciting my presence at some function or the other. I felt 
immediately that those who knew me well could take objection to at least three 
of the honorifics in the address-"Sriman, U.Ve. and Swamy". Neither am I a 
Ubhaya Vedanta Vidwan, nor a Sriman nor a Swamy, in the strict sense of the 
terms. I know people are generous in using such terminology, but all the same 
they appear incongruous when applied to people like me. It reminded me of a 
Tamizh newsreader of All India Radio, who used to refer to even foreign 
dignitaries with the honorific "Sreemaan"-Sreemaan Nixon, Sreeman Chou-en-lai 
etc. Doesn't it really sound strange? Thinking of such things led me to muse on 
the real purport of the word Sreemaan and the contexts in which the same has 
been employed in various bodies of scripture.

 

In its broadest sense, the term Sreemaan indicates one with Sree, just as 
Keertimaan denotes someone with fame and Shaktimaan refers to one with an 
abundance of strength.

 

In its real sense, Sri indicates Mahalakshmi and consequently, Sreemaan refers 
to the proud possessor of Mahalakshmi. And who else can this be but Emperuman 
Narayanan?

 

And the suffix "maan" in the word Srimaan is known in Sanskrit as the "Matup 
pratyayam" and indicates inseparability ("Nitya Yogam"). Thus, the composite 
term Sreemaan denotes Narayana, to whom the Divine Consort Sri is inseparably 
attached. 

 

It is interesting to note that the tirunaamam "Sri", applied to the Divine 
Consort, has no less than 6 profound purports:

 

"Shrinaati nikhilaan doshaan shreenaati cha gunai: jagat

Shreeyate cha akhilai: nityam shrayate cha tata: param

Shrayanteem shreeyamaanaam cha shrinanteem shrinvateem api"

(Ahirbudhnya Samhita)

 

  1.. "Shrinaati nikhilaan doshaan"-Sri Mahalakshmi rids us of our deep-seated 
ignorance, which is the real reason for our wallowing in this Samsaara. She 
removes all the hurdles blocking the way of those who surrender, including the 
baggage of karma accumulated over countless births. Azhwar indicates this as 
"Veri maaraada poo mel iruppaal vinai teerkkume"
 

  2.. "Shreenaati cha gunai: jagat"-Not only does the Divine Consort banish the 
gloom of ignorance: She, out of Her infinite mercy, endows us with blemishless 
wisdom and other auspicious attributes, which eventually lead us to ceaseless 
service to the Divine Duo.
 

 

  3.. "Shreeyate cha akhilai: nityam"-She is attained/ resorted to by all 
jeevaatmaas desirous of liberation, as the Supreme Mediatrix or Purushakaaram. 
It is in Her role as the Purushakaaram that Sri Mahalakshmi intercedes with the 
Lord on our behalf, reminding Him of the inalienable relationship of Master and 
slaves subsisting between Him and ourselves, converting His displeasure with 
us, (caused by our incessant and interminable sins) into pity for our helpless 
state and jogging the infinite mercy of the Lord which always lurks just behind 
the surface, so that He forgives even the grossest of our sins and bestows on 
us the ultimate reward of Moksham.
 

  4.. "Shrayate"-The Divine Mother resorts to the Lord constantly, to ensure 
the emancipation of all those who come to Her. She doesn't hesitate to employ 
Her feminine charms and wiles, in order to make Emperuman turn a blind eye to 
our peccadilloes. Through Her infinite beauty, She winds the Lord around Her 
little finger, to ensure that He doesn't take cognizance of our 
misdemeanours-"Alli malar magal bhoga mayakkugal aagiyum nirkkum Ammaan"
 

 

  5.. "Shrunoti"-Just as the mother listens to the prattling of her children 
patiently and with great interest, the Jagan Maataa too is all ears for the 
numerous applications of Her progeny, listening with especial care to our 
pitiful words of helplessness and supplication. She never turns a deaf ear to 
any one's cry for help, however undeserving be the applicant.
 

  6.. "Shraavayati"-She makes the Lord listen to our prayers, telling Him in 
the most persuasive of words that there is none in the world who has not sinned 
and that He should not forsake or punish His own children, simply because they 
have erred. In interceding with Him on our behalf, She awaits the opportune 
moment for conveying our entreaties, pleading with Him to forgive our follies 
and to reckon only our minimal good deeds. When we, as children, with a 
none-too-good progress report from school, quaked in fear of our father for the 
sure punishment that would follow, it was our mother, who apprised him of the 
bad news at an opportune moment when he was in a good mood and made him let us 
off with a mere warning for better performance next time. Similar is the 
intervention of the Divine Mother, on our behalf.
 

      The tirunaamam "Sri" is thus extremely profound in purport-so much so 
that Sri Alavandar says, "All your glory is summarized in the single word 
'Sri'. When you have this as your great name, what more can we say in your 
praise!"-"Sree: iti eva cha naama te Bhagavati! Brooma: katham tvaam vayam?" 
Sri Ramanuja too calls the Divine Mother "Bhagavati", indicating that She 
possesses all the innumerable auspicious attributes that qualify the Lord for 
the name Bhagavaan.

 

Having seen the purport of the term "Sri", we find that the suffix "Maan" (in 
the word Srimaan) too is of great significance. It indicates the eternal and 
inalienable connection subsisting between the Lord and His Consort. This 
connection is such that whatever be His state, Emperuman never parts with Her 
even for a second. For instance, even during the Vaamana avataaram, when it 
would have been inappropriate for the Lord to have been accompanied by His 
Consort (having assumed the form of a brahmachaari), He did sport Sri 
Mahalakshmi on His chest, but hid Her from the view of others with the aid of a 
strip of deer skin worn around His shoulders-"krishnaajinena samvrinvan vadhoom 
vaksha: stthalaalayaam". Not only does the Lord not part with His beloved, She 
too has sworn not to be apart from Him even for a microsecond-"akalakillen 
irayum endru Alarmel Mangai urai maarba!". Describing the inseparability of the 
Lord from His Consort, the Vishnu Puraanam says-"Nitya eva eshaa Jagan Maata 
Vishno: Sri anapaayinee". Anyone who tries to separate the Divine Duo and 
worship the Lord to the exclusion of His beloved Mahalakshmi, or adulates only 
Her, ignoring Emperuman, is destined to the fate of Shoorpanakha and Ravana, 
who tried these unsuccessfully, says Sri Periavaacchaan Pillai-"icchertthiyai 
piriya kandaar undaakil, Raavananum Shoorpanakhayum pattadu paduvaarkal". 
(Incidentally, I remember elders decrying the practice of some Srivaishnavas 
wearing only Srichoornam on their foreheads, quoting the aforesaid dictum)

 

And what purpose does it serve for us to know the inalienable connection 
between the Lord and His Consort? It enables us to seek the Lord's protection 
without any misgivings as to His supremacy and the possibility of His awarding 
commensurate punishment for our sins. It assures us that the Divine Mother 
would definitely intercede with Him on our behalf and ensure that we are 
forgiven our accumulated baggage of sins and acquire eligibility for eternal 
bliss in the company of the celestials and of Sriman Narayana.

 

While we learn all the aforesaid from Srimad Rahasyatrasaaram of Swami Desikan, 
Sri Paraasara Bhattar has his own unique definition for the tirunaamam 
"Sreemaan". The Acharya avers that Srimaan refers solely to Sri Nrisimha. 
Interpreting the term Sri to mean immeasurable beauty, loveliness and other 
similar qualities, Sri Bhattar tells us that Sri Nrisimha's man-lion torso was 
so perfect that those who witnessed it would feel an aversion to seeing a 
simple man or a simple lion. The unique combination of man and beast was so 
enchanting and glorious that the component forms of whole man or whole lion 
would singly have been indeed unappealing. In saying this, Sri Bhattar is 
obviously guided by Sri Nammazhwar's delight with this avataaram and his 
singling out Sri Nrisimha for rhapsodizing His beauty-"Azhagiyaan taane, ari 
uruvan taane". When "Sreemaan" occurs for a second time in the Sahasranaama 
Stotram, Sri Bhattar interprets the same conventionally as the Lord who is 
inseparably associated with Sri Mahalakshmi. The name is considered so 
significant that it occurs thrice in the Sahasranaama Stotram.

 

It is interesting to note that Sri Valmiki too delights in calling Sri Rama 
"Sreemaan". He is so enamoured of this epithet that within the space of ten 
slokas, he employs it twice to describe his hero-"Buddhimaan neetimaan vaagmee 
Sreemaan shatru nibarhana:" and again-"Prajaapati sama: Sreemaan Dhaataa ripu 
nishoodana:"

 

There is a beautiful slokam from Hari Vamsam, which many of us recite during 
Mantrapushpam-

 

"Esha Narayana: Sreemaan ksheeraarnava niketana:

Naaga paryankam utsrijyahyaagata: Mathuraam pureem"

 

The commentary of Sri Periavaacchaan Pillai for this slokam is indeed beautiful 
and enjoyable. The Acharya tells us that the word Sreemaan is indicative of the 
Lord's unqualified eligibility for being paid obeisance to and His extreme and 
eternal enjoyability-"Sreemaan engira itthaale aashrayaneeyataiyum bhogyataiyum 
tottrukiradu". 

 

How does "Sreeman" indicate that Emperuman is the only one to be revered and 
resorted to? Because it sets the Lord apart from other deities like Brahmaa and 
Rudra and establishes Him as the Supreme Parabrahmam. Only that deity which has 
Sree as its Consort qualifies for definition as the Ultimate and it is only 
Narayana who is credited with having Sri as His inseparable better 
half-"Hreescha te Lakshmeescha patnou" says the Purusha Suktam. Deities who 
lack this Sri are not to be worshipped, according to Azhwar-"Tiru illaa devarai 
terelmin devu". Thus, it is Sri Mahalakshmi who enables us to establish the 
identity of the Paramaatma.

 

The suffix "maan" in the word Sreemaan indicates the Lord's constant 
association and inseparability from His principal Consort, just as fragrance 
cannot be separated from a flower, says the Acharya, commenting further on the 
endless auspicious qualities that are seen as accruing to Emperuman because of 
His association with Sri. Sri Mahalakshmi is such a perfect depository of all 
that is auspicious that She is even superior to Emperuman-"Isvaranilum kaal 
vaasi ettram udayaalaai iruppaal orutthi". Sri Pillai further comments that the 
Divine Consort is so enamoured of Her Lord and Master that even the soft petals 
of the lotus prick Her like thorns, after Her super-soft seat on Emperuman's 
glorious chest. Dwelling on the glory of Sri, Koorattaazhwan tells us that the 
true measure of Her glory is not known even to the Lord-"Devi! Tvat 
mahimaavadhi: na Harinaa naapi tvayaa gyaayate". It is this Mahalakshmi who is 
the inalienable possession of the Lord, making Him an extremely appropriate and 
enjoyable entity for us to surrender to. She is the "Swaroopa Niroopaka 
Dharmam", the distinguishing attribute, conferring upon the Lord His identity 
as the Parabrahmam. And for getting to know Emperuman, we have first to know 
Sri Mahalakshmi well-without knowing and propitiating Her, it would be 
impossible for us to get even a glimmering of what the Lord is like. This is 
because She forms the principal attribute of Emperuman, only by knowing whom 
the latter can be known, says Sri Arulaala Perumal Emperumaanaar-

 

"Aakaarinastu viggyaanam aakaara gnaana poorvakam

Tena aakaaram Sriyam gyaatvaa gyaatavyo Bhagavaan Hari:"

 

Another sloka from the Mahabhrata tells us another reason for the Lord being a 
Sreemaan-because He is the Creator of all beings and objects-

 

"Anaadi nidhanam Sreemaan Hari: Naarayana: Prabhu:

Sa vai srijati bhootaani stthaavaraani charaani cha"

 

This sloka implies that even at the time of universal Creation, the Lord is 
accompanied and inspired by Sri Mahalakshmi. Sri Kooraattazhwan supports this 
view by confirming that the Lord, in engaging in the creative process, is 
prompted by the benign glances of His Consort-"Yasyaa: veekshya mukham tat 
ingita paraadheena: vidhatte akhilam"

 

 

 

Coming back to "Sreemaan", it is this word (or its derivative) that figures in 
both the sentences of the esoteric and sacred formulation known as the 
"Dvayam", confirming that it is Narayana, accompanied by Sri, who forms the 
goal to be attained and also the strategy or upaayam therefor. The Mantra also 
tells us that all kainkaryam has to be performed to Narayana, along with His 
Divine Consort. 

 

Such is the greatness of the word Sreemaan. Shall we see how exactly the 
dictionary, Amara Kosam, defines "Sreemaan"?

 

"Lakshmeevaan Lakshmana: Sreela: snigdhastu vatsala:

syaat dayaalu: kaarunika: kripaalu: soorata: samaa:

 

According to this sloka, Sreemaan refers to one who possesses Sri, to 
Lakshmana, and to one who is merciful, compassionate and sympathetic. We can 
observe that all these criteria fit the Lord and only the Lord, thereby making 
Him the only one truly entitled to be called Sreemaan.

 

However, the word "Sri" is also used to denote excellence, perfection and 
auspiciousness in all forms, with the result that "Sreemaan" too is used in 
several senses other than denoting Emperuman. 

 

For instance, Sri Valmiki uses the word in a host of places to indicate 
entities other than Sri Rama. "Antariksha gata: Srimaan" says the poet of 
Vibhishana, describing the Rakshasa's sudden departure from Ravana's court, 
leaving behind his wife, progeny and brothers, severing relationships of a 
lifetime, to surrender at the lotus feet of Sri Raghava, camping on the beach 
of Tiruppullaani. We wonder-Vibhishana has left behind all his riches, his 
pivotal position in the Lankan kingdom and all his valuable possessions and is 
a mere pauper, when he hangs around Sri Rama's camp, with his acceptance by Sri 
Rama and His associates a huge question mark--how then can  he be called 
"Srimaan"? 

 

The answer is that Sri Vibhishana developed Svaroopa Gnaanam, realizing that 
surrender at Sri Rama's lotus feet was the only option open to him, if he were 
to save his Atma. It was this wisdom about the self, the Ultimate and the 
strategy for the former to reach the latter, with which Vibhishana was endowed, 
that makes the poet call him "Sreemaan".

Later in the Yuddhakaandam, Vibhishana is again described as Sreemaan, along 
with reasons therefore, his being the personification of Dharma and the 
greatest among Raakshasaas-

 

"Dharmaatmaa rakshasaam shreshtta: sampraaptoyam Vibhishana:

 Lankaisvaryam dhruvam Sreemaan ayam praapnoti akantakam" 

 

Similarly, Sri Lakshmana, who had accompanied Rama to the jungle, leaving 
behind the pleasures of the palace, all riches and comfort and his own 
newly-wedded wife, having chosen a life of servitude to Rama, is called 
"Sreemaan" by Valmiki. This instance is somewhat special because Sri Rama 
Himself calls Lakshmana "Sreemaan-

 

"Anujastu esha me bhraataa sheelavaan priya darsana:

Sreemaan akrita daarascha Lakshmano naama veeryavaan"

 

Here, Rama Himself mentions several auspicious qualities of Lakshmana, which 
entitle him to the sobriquet Sreeman-handsomeness, virility, bravery and innate 
goodness. Apart from all these, Lakshmana was endowed with the greatest of all 
qualities-an unquenchable thirst for Kainkaryam-which is the greatest wealth 
one can ever hope to attain. It is hence no wonder that he is called Sreemaan, 
by Rama Himself. And it is definitely understandable for Kubera, the possessor 
of untold riches, to be called Sreemaan-

 

"Tasyaam Vaisravano raajaa vichitra aabharana ambara:

 stree sahasra aavrita: Sreemaan aaste jwalita kundala:" (Sri Mahabharata)

 

Prahlada and Mahabali too are addressed as "Sreemaan" in Srimad Bhaagavatam, 
despite being raakshasaas, very obviously due to their redeeming qualities and 
their having been blessed by the Lord in His Nrisimha and Vaamana avataaraas-

 

"Atha Kasyapa daayaadaan daiteyaan keertayaami te

Yatra bhaagavata: Sreemaan Prahlaado Bali: eva cha"

 

Among the Paandavaas, Arjuna is singled out for description as Sreemaan, being 
the greatest of archers and being the closest to Sri Krishna-

 

"Dharmaat Yudhishttiro jagye Maarutaat tu Vrikodara:

 Indraat Dhananjaya: Sreemaan sarva shastra bhritaam vara:"

 

Even the month of Chitra is called Srimaan, because it was the fortunate month 
fixed for the coronation of Sri Raghava-

 

"Chaitra: Sreemaan ayam maasa: punya: pushipita kaanana:

 Youvaraajyasya Ramasya sarvam eva upakalpyataam"

 

The beautiful Panchavati, where Rama, Sita and Lakshmana spent many an 
enjoyable moment, is also described as Sreemaan, due to its fertility and 
greenery-

 

"Deso bahu mriga: Sreemaan Panchavati iti abhi vishruta:"

 

Another instance of an inanimate object qualifying for the title Sreemaan is 
the Choodaamani, which Sri Sita sends to Sri Raghava through Hanuman and which 
jogs all sorts of nostalgic and pleasant memories in Sri Rama's heart-"Esha 
Choodaamani: Sreemaan mayaa te yatna rakshita:". The bridge across the waters 
to Lanka, built by Nala, is also termed Sreemaan, because of its yeomen service 
to the cause of Sri Rama. Sri Valmiki is so enamoured of the Setu that he calls 
it Sreemaan twice-

 

"Sa Nalena krita: Setu: saagare makaraalaye

Susubhe subhga: Sreemaan Swaatee patha iva ambare"

 

Even the Malaya Parvatam is called "Sreemaan", because of its beautiful reddish 
peak,  richness and greatness among mountains-

 

"Taamra varna: shiro Raajan! Sreemaan Malaya parvata:"

 

After going through all the aforesaid, my daughter is of the opinion that as 
even inanimate objects have been addressed as Sreemaan, there was nothing wrong 
in the epithet being applied to me. However, I still have my own reservations, 
as even the objects referred to above had Bhagavat sambandham, unlike me.

 

Srimate Sri LakshmiNrisimah divya paadukaa sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

 

 

 


[Non-text portions of this message have been removed]



 
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