SrI :
(PraNavam) MahA Maayai Nama:
(PraNavam) AdhyAthma VidhyAyai
Nmaa:
(PraNavam) Jagath PriyAyAi Nama:
(PraNavam)
RukmiNyai Nama:
(PraNavam) SeethAyai Nama:
(PraNavam) PuNya NilayAyai Nama:
(PraNavam) Saasvathyai Nama:
In the previous posting , we studied the meanings
of
the First slOkam of
ChathusslOki .
On this Fourth day of NavarAthri , adiyEn will
focus on the observations
of MahA VidvAn Sri Chetlur SrivathsAnkAcchAr
Swamy on Swamy
AlavanthAr's ChathusslOki . Most recently , HH
Srimath NaarayaNa
YathIndhra MahA Desikan has covered in
detail ChathusslOki BhAshyams
in His anugraha BhAshaNam section of Sri Nrusimha
PriyA .
Sri VathsankAccAr's COMMENTARY
ON THE SIGNIFICANCE OF ChathusslOki
**************************************************************************************************
As U.Ve . SrivatsAnkAcchAr
Swamy has commented that all the VishNavite
AchAryAs
have benefitted from ChathusslOki as
their path finder ( Marga pradharsikaa)
to create their own sthOthrams
about MahA Lakshmi and develop their doctrines about
Sri Devi Tatthvam ( yEka sEshi
Tatthvam and Her role as upAyam (means) and
the goal ( upEyam )
. His examples of
such path finding Sri Sookthis on Sri Devi are :
1. The first choorNikA of
SaraNAgathy Gadhyam of AchArya RaamAnuja
( Bhagavan
NaarAyaNAbhimathanuroopa Svaroopa Roopa GuNa ----- )
2. Sri Stavam by Swamy KurEsar ,
which will be covered in this series
3. Swamy ParAsara Bhattar's GuNa
Ratna Kosam : http://www.malolan.org
and Lakshmi
KalyANam drama ( The First is a Sravya Kaavyam (sthuthi)
and the other is dhrusya Kaavyam ( Opera/play)
.
4. Swamy Desikan's Sri Sthuthi ,
which will also be covered in this series
5. Swamy KumAra VaradAryA's Lakshmi
Sathakam in MandhAkranthaa
metre in his
commentary on Swamy Desikan's YaadhavAbhudhyam
(18.1)
6. Lakshmi Sahasram by SlEsha-Yamaka
Chakravarthi AthrEya Sri VenkatAdhvari
and its
commentary ( Lakshmi Sahasra Rathna PrakAsikA ) by Sri
ParakAla
Matam Jeeyar ,
Sri KrishNa Brahmatantra ParakAla MahA Desikan). They
establish and
elaborate on Lakshmi Vibhuthvam clearly .
7. Thirukkudanathai Sri Gopala MahA
Desikan's KOmaLA DaNdakam
6.
Abhinava Lakshmi
Sahasram by PaitthampAdi Sri RaamAnuja
Chakravarthy Swamy
These are some of the Sri Sookthis
by many AchAryAs steeped in
SRIVAISHNAVA
SAMPRADHAAYAM .Our JaganmAtha , MahA Lakshmi's
Vaibhavam has been hinted by the
adage " CHATHUSSLOKENA
PANDITHA: " ( One is considered a
VidhvAn and Saastra JnA~nam
based on demonstrating his knowledge about ChathusslOki
of Swamy AlavanthAr).
The reason for this
statement is that ChathusslOki
has deep and subtle
meanings , which are
central to the understanding
of the Sri SampradhAyam .
Our AchAryAs have analyzed the five
points of view ( Pancha Paksham)
and have established one among the
five (Vibhthvam of Sri DEvi)
to be the durable and tenable
one as PramANam and
have discarded
the other four . SaakshAth
Swamy in his role as a
great AchArya
has established the Vibhuthvam of
Sri Devi and Her
important role
as UpAyam and UpEyam in his " Sri
Tatthva SiddhAnjanam " on
impeccable
grounds based on VishNu
PurANa vyAkhyAnam by
Sri VishNuchittha
(AchAryan of NadAthUr AmmAl ,
who blessed us with
Prapanna PaarijAtham ).
The MahA PravEsam of
Eedu and other ancient
commentaries are quoted by ChEtlUr
SrivatsAnkAcchAr Swamy in
support of the Vibhuthva Paksham
( AasrayaNa vELayOdum , bhOga
vELayOdum vaasiyaRa oru miTunamE
uddhEsyam " . She is considered as
the Means and Goal as the divine
couple ( dhivya MiTunam) together
with Her Lord . Their role is yEka
Seshithvam . The meaning
of "Srimath Sabdham " is hinted through
this upadEsam : "EmperumAnai Sonna
idatthil , PirAttiyayum solliRRu ".
Among the commentaries on
ChathusslOki , Swamy PeriyavAcchAn PiLLLai's
MaNipravALa Commentary , Swamy
KumAra VaradaachAryA's commentary
in Tamil , They have established the
" Iswarathvam of Sri Devi" and
Mahaa Lakshmi's
MOkshapradhathvam in
their vYAkhyAnams
.
The reason for Her to be recognized
as Bhagavthi is unerstood from
the pramANam : " nirdhOsha mangaLa
guNAkarathva Jn~ApanAya
Bhagavthyeethi uktha: " To remind us
of Her blemishless , auspicious
assembly of attributes , She
is addressed as Bhagavthy ( Jn~Ana Sakthi
Balaiswarya veerya tEjAmsya
asEshatha: ) and having all the six defining
guNams of Her Lord , BhagavAn
.
Swamy AlavanthAr wonders
about the difficulty of anyone to describe
adequately the MahA Tatthvams
represented by MahA Lakshmi
in the first slOkam of
ChathusslOki and states in the spirit
of
VishNu purANam ( na tE varNayithum
sakthA guNAn jihvAapi
vedasa:)
:
" SreerithyEva cha Naama tE
Bhagavthy ! Bhruma: kaTam ThvAm vayam "
Lakshmi NaarAyaNa MiTunam is saluted
therefore by Ahirbudhnya
SamhithA as : "yEka tattvam iva
udhithou " ( born as a single tatthvam
as it were ). The same samhithai
vaakhyams have been drawn as PramANam
by Swamy AlavanthAr in his slOka
vaakyam about Brahma and other devAs
and their respective consorts being
the servants of Sri DEvi :
" svata: sarvE aathmAna:
ParamAthmana: " ( Mantra Raaja Padha SthOthram,
Twelfth Slokam
).
After expresssing his doubt and
stating his inabity to eulogize Her
appropriately ( KaTam bhrUma: ) when
Brahma and others have failed ,
Swamy AlavanthAr is emboldened
to make an attempton the basis of
him being Her Daasan and Prapannan .
This is the subject matter of
the second slOkam of ChathusslOki ,
whcih adiyEn will take up next .
At this time , adiyEn would
like to extend my sincere thanks to
Sriman Aravidalochanan of Bombay ,
who helped me acquire
the original Sanskrit commentaries
of Swamy Desikan on ChathusslOki ,
SthOthra rathnam and Gadhya Thrayam .
SrImath Azhagiya Singar
ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil
VaradAchAri Sadagopan
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