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Oppiliappan List Archive: Message 00170 Aug 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:

Dearest srivaishnavas,

PiraaTTi asks: Thus, you are telling that I am the
means [upAyam] for all fruits; even when I am not
there, the perumAL is there for everyone to go to,
pray to and ask for. How can I be the upAyam then for
everything and everyone? Hence, I can not be upEyam
[Goal] as well. Alavandhar replies in fourth verse and
this final sloka of Chathussloki is a verse with 
profound  meanings related to Sri Devi"s Kalyana
Gunas. ?You are ever associated with Him
uninterruptedly and manifest with Him as vibhu; be
with Him forever in all forms, under all circumstances
and in every avathAram, roopam. Thus without You, He
never exists alone..? 

saanthAnantha mahAvibhUthi paramam yath brahma roopam
harE: 
moorTham brahma tadhOpi thath priya tharam roopam
yathadhayadhbhutham 
yaanyanyaani yathA sukham viharathO roopAni sarvaani
thaani
Ahuswair anuroopa roopa vibhavair gAdOpagUDani thE 

Saantha- hunger, thirst, sorrows, desires, old age,
death, etc.; births; are not found? 
anantha- endless (unbounded; limitless)
mahA vibhUthi- the huge two vibhUthis- leelA vibhUthi
(world); Nithya vibhUthi (SrI vaikuNtam); 
paramam- none able or equal to 
Brahma- Brahmmam- The Supreme..[possessed with
everything Grandesr and Greatest;
hare rUpam- VishNu?s ParamAthma Dhivya Athma swaroopam
of manifesting everywhere ? [inside and outside
everything and everyone; 
yath- That which is [as described just above- namely,
the One who has no defects such as hunger, thirst,
etc.. and who has both vibhUthis as His properties;
His attributes;] 

moorTham brahma tadhOpi thath priya tharam roopam
yathadhayadhbhutham 

Further than the Dhivya Athma swarUpam, sweeter to Him
is His most divinely beautiful, most gorgeous, most
wonmderful, amazingly charming, most mysterious
resplendent, Huge, enormous, dhivya mangaLa vigraham
(most divinely beautiful form ? ThirumEni) with form,
ornaments, silk cloth, vanamaali, four hands holding
the divine weapons (as ornaments); 

The forms (vibhava avathArams- that give most
pleasurable experience to Him- [yathA sukham] that
enables Him to perform leelAs during those avathArams
taking divine thirumEni in bodily forms (like mathsya,
korma, Rama, Krishna avathArams); 
 
Other whatever forms that He has or takes namely,
vyUham [KsheerAbdhi sayanan] archA [in temples], or
Haardha [antharyaami roopam in humans, devas]; 

In all such above forms, You take most appropriate
forms to match His and be always with Him forever in
all such forms.. be in Dhivya Athma swaroopam
manifesting everywhere; or in Para, vyUha, vibhava,
arachA, haardha forms? You are there with Him always
in all forms and under all circumstances because You
and He are never ever separated.. And this is
mentioned in saasthrAs (pramANams - aahu: ) says Sri
Alavandhar. 

Thus, the sloka beginning with "Santaananda Maha
Vibhuti" it is emphasised that the ubhaya vibhuti's
(the two world eternal and material), Divya vigraham 
(Divine form), Divine avathaarams (Divine
incarnations) attributed to Bhagawaan are always in
association with SrI MahALakshmi inseparable and hence
she is also the refuge to be sought after and to be
attained like Bhagavan.

The ParamAthma swaroopam that has spread and manifests
everywhere [antharbahischathassarva vyApya
nArAyaNasthitha:] is along with Your Athma swaroopam
which also manifests alonmg with His Athma swaroopam;
The Paravaasudeva dhivya mangaLa vigraham, seated in
Srivaikuntam is more sweeter to Him that this Dhivya
Athma swaroopam which has manifested everywhere as
this dhivya mangaLa vigraham is enjoyed by His
bhAgawathas ?namely Nithyasooris and is most charming
and most beautiful ? athikOmaLam and in that sweetest
form of Paravaasudeva form, You take Your most
beautiful form [which is more divinely beautiful to
Him]; in order to perform shrushti, protection He
takes various avathArams namely, vyUha, vibhava,
Haardha and archA avathArams and without leaving Him
at anytime and in any form, You appear along with in
each of such forms firmly and most beautifully as
mentioned in saasthrAs and by sages quoting saasthrAs.
Thus He and You become both the means and the Goal for
all others and there is no grievance for us..    

yathA sukham- says Alavandhar. Meaning: most
pleasurable; When He takes vibhava avathArams, doing
grandest deeds as leelAs during these avathArams, it
is sukham to Him and to Her.. Thus, when They take
even Rama avathArams, the tears, longing, suffering
are all grandest acts and are pleasure to Them; The
avathAra rahasyam is thus nicely mentioned by Sri
YamunAchArya that the avathArams ? the Lord and She do
not take like human beings; His is of different kind..
and is a pleasure to Them. All are abhinayam? 

viharatha: The shrushti, siddhi, samhAram are all
plays (sport) for Him; hence is called leelA vibhUthi?


anuruoopa roopa vibhavai: In LakshmI thanthram, it is
mentioned that when vyUha avathArams, vyUhAnthara,
Kesava, Narayana, Madhava, twelve names, have got
corresponding and associated twelve names for PiraaTTi
as well in detail and hence Alavandhar touches upon
here in one line.. that in every form She takes a form
unique to each form. Thus Alavandhar blessed us with
this slokam keeping all these in mind. 

Ramanuja, Kuresa, Bhattar and  Swami Desikan
incorporated the profound thoughts enshrined in this
immortal verse in their Sri Sookthis. 

YaamunA asserts here that Sri Devi's Rupams and GuNAs
are tightly bonded together with that of Her Lord in
an insepaerable manner. Whenever He assumes Vyuha
-Vibhava - Haartha-Archaa rupaas , She takes the
appropriate rupams and is tightly united with Him as
AnapAyini. Thus they demonstrate Eka Seshitvam and
become UpAyam and Upeyam to us all.

ALavandhAr has based the four slokAs of Chathussloki
on the four chapters of Brahma Soothram- Sri UttamUr
Swamy writes. YamunAchArya?s purpose was to
demonstrate that the kalyANa guNAs [auspicious
attributes] of BhagawAn saluted by the four chapters
are shared equally by His consort, SrI MahAlakshmi as
well.  

The first chapter of Brahma Soothram establishes
unequivocally that the Lord Sriman Narayanan is the
sEshi [master] of the Universe and He is the creator
of all. The second chapter dwells on His never
diminishing glories and that those kalyANa guNAs can
not be negated or explained away as nonexistent. The
third chapter states that He blesses us with all
fruits of our endeavours. The final chapter dealing
with mukthi states that He is our Praapyam or our
ultimate goal. 

Sri UttamUr Swamy writes: Alavandhar follows the same
sequence while praising the Goddess Mahalakhsmi (in
line with Sri Lakshmi thanthram) and mentions that 

(1)     AdhisEshan and other Nithyars and BrahmA, Isa
(Rudra) along with other devas along with their
spouses are Her daasa dasee gaNa (servants and cluster
of dAsars); Thus She is the sEshi for all. sEshi means
making use of the dAsars to the pleasure and
satisfaction of Master (seshi) and protecting, saving
them (dAsars); capable of saving them- all fit in for
Her. Making use of moola prakrithi in order to enable
jeevas get on track and with Her merciful glances save
those jeevans with all wealth including ultimate Goal-
[Their Lotus Feet]

(2)     In second sloka, Athmana iva, swatha- The grandess
and supremacy for Him and Her are equal and are the
same extent- says Sri Alavandhar- which never diminish
from time immemorial.. for Both of Them. 

(3)     mOksham is also Her anugraham says Alavandhar 

(4)     She also exists along with Him everywhere and in
every form; The vibhuthvam of Hers is established very
beautifully and subtly here by Sri YamunAchArya. 

Thus what is mentioned in Vishnu purAnam, Paancha
raathram, LakshmI Thanthram, Alavandhar most
brilliantly placed in short four slokas for the
benefit and recitation of all of us. 

Thus, according to the infallible authorties of the
scriptures [saasthrAs- pramANAs- Ahu:] it is
understood that the Lord is inseparably associated
with Goddess Mahalskhmi in all states and She is the
Mother of this world and the other. The Purusha
sooktha declares that the Lord is ever associated with
SrI. Both of Them are sEshin for the sentient and
non-sentient. ubhayADhishtAnam ChEkam SEshithvam. 

Generally ChathuslOkI recitation is ended with this
following sloka:

aakAra thraya sampannAm aravindha nivAsinIm 
asEsha jagadhIsithrIm vandEh Varadha vallabhAm 
[Sri SatakOpan Swamy of New York wrote excellent
translation for this verse few years ago: reproduced
here] 

This is a slOkam from prapanna PaarijAtham blessed to
us by NadAthUr ammAL or Varadha Vaatsya Guru, the
guru's guru (prAchAryAL) of Swami Desikan. 

The condensed meaning of the SlOkam is: I salute the
Consort of the boon-granting BhagavAn, who by being
the most beloved of Her Lord , assumes the role of the
mediatrix for erring chEthanAs, who are bending from
the weight of their huge load of sins and thus are
unworthy of Her Lord's anugraham. Through Her DayA for
Her erring children, She pleads with the Lord to
overlook their sins and pleads with Him to bless them
with His anugraham. She promotes mercy and dayA in Her
Lord and fosters jn~Anam, energy and power in Him at
the time of our performance of the Prapatti. 

AakAram means aspects or mental dispositions or
capacities. The three distinguishing dispositions of
MahA Lakshmi (Aravindha NivAsini or the One, who
resides on a Lotus flower) are:

She is endowed with the three capacities of UPAYATVA
(being the means), UPEYATVA ( being the end) and
PURUSHAKAARA (being the mediatrix) --and is the ruler
of the whole world. 

This is the SiddhAntham of AlavandhAr (ChathusslOki),
of AchArya RaamAnujA ( Gdhyams ) and of KurEsA (Sri
Sthavam ) and NadAdhUr ammAL, Bhattar (Gunarathna
kOsam), Swamy desikan (SrISthuthi) following the way
shown by ParAsara Muni in his VishNu purANam.

ThirumaamagaL ThiruvaDigaLE SaraNam
Alavandhar ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan 



                
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