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 Grandest 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, in 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 along with His Athma swaroopam; The Paravaasudeva dhivya mangaLa vigraham, seated in Srivaikuntam is sweeter to Him than 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; Theirs is of different kind.. and is a pleasure to Them. All are abhinayam? viharatha: The shrushti, stithi, 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 grandest 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 __________________________________ Do you Yahoo!? New and Improved Yahoo! Mail - Send 10MB messages! http://promotions.yahoo.com/new_mail ------------------------ Yahoo! Groups Sponsor --------------------~--> $9.95 domain names from Yahoo!. Register anything. http://us.click.yahoo.com/J8kdrA/y20IAA/yQLSAA/VkWolB/TM --------------------------------------------------------------------~-> Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/SriRangaSri/ <*> To unsubscribe from this group, send an email to: SriRangaSri-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
Home Page
http://www.ibiblio.org/sripedia |
srirangasri-subscribe@yahoogroups.com To subscribe to the list |