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SrI:
SraimathE Gopaladesika mahadesikaya nama:

Dearest all,

Let us enjoy Sri Mahalskhmi?s unmatched and unique
status, Someone enquired me as to how can both be
Paratvam. Here is what I had read and gathered from
Poorvars and other wonderful books. 

Purushakartvam of Goddess Sri Mahalakshmi- This is
related to the role of Her in the manner of Her
serving as upaayam or the means to those who seek
moksha and also grant moksha. Purushakaratva or
recommendation role attributed to Mahalakshmi is also
described by Swami Desikan in Nyasa thilakam. 

pirATTi's purushakAratva (recommendation, support,
advocacy): The only thing that is in between us and
SrIviakunTham is the enormous sins that we have
committed.  The only prAyaScitta that is available to
most of us for our heaps of sins is prapatti.   The
greatness and efficacy of prapatti has been taught to
us by bhagavAn in His rAma and kr*shNa incarnations,
and also by the great sages and AcArya-s.   As the
first step in seeking prapatti, we should seek the
protection of our divine Mother, pirATTi, who speaks
for us and pleads for us with bhagavAn ?tadArambhe
tasyAh giram avadhAnena manasA akhila nAthasya ekAm
ahishIm tAm Sriyam prapadye (Slokam 3).  In lakshmi
tantra, pirATTi's words to us are: "Surrender to Me
when you perform the prAyaScitta for your sins". 

"prAyaScitta prasange tu sarva pApa samudbhave        
 |
mAm ekAm devadevasya mahishIm saraNam Srayet   ||

As our divine Mother, She takes the responsibility to
plead our case when bhagavAn is vexed with our
enormous sins.  Without Her pleading our case, we have
no chance of approaching Him (adhr*shyatvam -
non-approachability - Slokam 4).



SrI D.rAmasvAni aiye~ngAr points out that SrI rAmAnuja
in his SaraNAgati gadyam, also first seeks pirATTi's
Grace, and after obtaining Her blessing, performs
prapatti at the feet of the Lord.  SrI deSika follows
SrI rAmAnuja in performing SrI prapatti here.  This is
also called purushakAra prapatti. 

[Thanks to Sri N. Krishnamachari swami for the
reference]. 
Further, her roles are rakshakatva, upAyathva, moksha
pradathva etc. The two roles are not mutually
contradictory. She can play the role of a mediator and
also serve as upAya for moksha. The Dwaya mantra if
properly interpreted reveals that Sri along with
Sriman Narayana is both upaaya and upEya. 

As Goddess Lakshmi is on par with VishNu in all
respects and the two together, as inseparably related
constitute like One Reality [aprathak siddhantha
visEshana Vedanta] and that both partake in all the
divine functions including upaayatva and
mokshapradatva. VishNu puraaNa clearly states that
Lakshmi is giver of moksha [vimukti phaladayini]. The
hymns of Nammazhwar using the expressions irumai vinai
kadivare and vEri maaRaadha poo mEliruppAL vinai
theerkkumE.. convey the idea, as explained by PiLLaan,
that the Supreme Lord along with His beloved consort
removes the sins standing as obstacles for attaining
God. The statement pf Vadakku ThiruveedhipiLLai, if
properly interpreted, affirms explicitly that the
divine couple alone is the goal without any
distinction both at the time of approaching [the
Divine Being for Self-Surrender] and also at the tile
of enjoyment [when rendering Divine service in mOksha]


?AshrayaNa vaeLaiyOdu bhOga vaeLaiyOdu vaasiaRa oru
mithunamE uddhESyam].  

Vishnu pathnee and Sriya: Pathi are the means and the
end
asmadhAchArya paryanthAm vandhE GuruparamaparAm
Regards
Namo Narayana
dAsan
     



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