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 TaaraNa  TulA Sukla Panchami , JyEshtA 
Nakshathram 
Fifth Day of NavarAthri Celebrations , BhAnu Vaaram 
 
SrI : 
Dear BhakthAs of SridEvi: 
Here are the daily samarpaNam of 7 NaamAs 
 
from Sri Lkashmi Sahasra Naamam saluting Her 
 
dhivyAnga Soundharyam . Her enchanting beauty 
 
is eulogized in this set of NamaskArams 
: 
(PraNavam)  SmithAnanAyai Nama: 
(PraNavam)  Charu-gathyai Nama: 
(PraNavam)  ChAru-haasAyai Nama: 
(PraNavam)  
Subha-dhrushtyai Nama: 
(PraNavam) Padminyai Nama: (PraNavam)  ManOramAyai Nama: 
(PraNavam)  VilAsa-BhruvE Nama: 
CHATHUSSLOKI OF SWAMY 
ALAVANTHAR 
******************************************************* 
In the previous posting , we studied 
the significance of 
the first slOkam and the Sri Sookthi of 
ChathusslOki .   
The Five Points of View (Pakshams) regarding MahA 
Lakshmi 
********************************************************************* 
Let us enjoy the summary of UthamUr Swamy on the 5 
positions . 
Lakshmi Tanthram reveals that Bhagavan and Piratti 
are equivalent 
in all amsams .  
BRAHAMA SOOTHRAM & THE FIVE 
PAKSHAMS  
************************************************************* 
Brahma Soothram focuses in its four chapters 
 
the four amsams of BhagavAn . Consistent with 
Lakshmi Tantram 
and Brahma Soothram , Swamy AlavanthAr created four 
slOkams 
( ChathusslOkams ) to celebrate PirAtti 
sharing those four amsams 
of BhagavAn in his Sri Sookthi , ChathusslOki 
. 
What are the four amsams of BhagavAn celebrated in 
each of the four 
chapters of Brahma Soothram ?  
(1) The first chapter instructs us that 
Bhagavan is the Supreme Master  
of the Universe and He is the creator of this Universe ( Jagath KaaraNan).  
(2) The second chapter reveals that His Vaibhavam 
is undiminished and  
is undeniable . 
(3) The third chapter asserts that Bhagavan is 
the One , who grants 
all the fruits of one's saadhana  
(4) The Fourth Chapter performs the upadEsam 
that BhagavAn  
is the PrApyam 
( the goal to be attained ). 
BHAGAVAAN & BHAGAVATHY IN THE 
FOUR SLOKAMS  
*********************************************************************** 
Swamy Alavanthar through the four slOkams of  
ChathusslOki 
established that Bhagavathi ( Sri Devi/ Periya 
PirAtti) possesses  
all these amsams that BhagavAn is celebrated for in 
Brahma  
Soothrams . It has also been said that the "Sree" 
sabdham has  
four aksharams and corresponding to that number , 
Swamy  
AlavanthAr created four slOkams of ChathusslOki to 
eulogize Her. 
In the first slOkam , reference is made to the fact 
that AdhisEshan 
and othe rNithya Sooris are Her Servants ( Sesha 
BhUthAL ) in Her 
role as Seshi (Empress ) . She is identified 
also as the ruler of 
Moola Prakruthi as well . She is thus Seshi to 
Moola Prakruthi. 
Seshithvam means the power over vasthus/Seshans as 
desired by  
the Seshi . Seshithvam over Moola Prakruthi (MP) 
denotes  Her ability 
to use that(MP)  in ways to cause benefits to 
the jeevaraasis  by 
making the required changes in MP. Thus PirAtti 
shares yEka 
sEshithvam with Her Lord . 
In the second slOkam , Swamy Alavanthar chooses the 
words ,  
" Aathmana iva ,, Svatha:  "  to remind 
us that the undiminishing  
and undeniable glories of both PirAtti and BhagavAn 
are the same 
and arose out of its own . 
In the third slOkam , Moksham is also due to Her 
anugraham. 
In the fourth SlOkam , reference is made to the 
Tatthvam  
that BhagaAn's dhivyAthma Svaroopam is tightly 
linked to 
that of PirAtti's dhivyAthma Svaroopam and 
therefore Vibuhthvam 
is a natural corrolary . Since their svaroopams are 
tightly knit , 
it is recognized as the yEka Tattvam ( 
VyApakAvathy samslEshAth  
yEkatatthvamiva udithou ). These are doctrines 
established by  
the Bhagavath Saasthram of PaancharAthram that 
arose from  
the Lord and VishNu PurANam .This is therefore 
considered 
as Moola SampradhAyam and Swamy AlavanthAr follows 
 
this authentic tradition in the sri Sookthi of 
ChathusslOki. 
It has been pointed out by our AchAryAs ( 
MadaipaLLIi  
AacchAn , NadathUr AmmAL , Parasara Bhattar , 
Nanjeeyar ) 
that Swamy AlavanthAr's ChathusslOki is rooted in Lakshmi 
tantram  .  
This is Sri Desika SiddhAntham . Swamy 
PeriyavAcchAn PiLLai 
has recalled that ThirukkuruhaipirAn PiLLAn 
mentioning PirAtti 
having Jagath KaaraNathvam and himself endorsing 
that Vaibhavam 
for PirAtti . Further to Lakshmi Tantram , 
PirAtti's many-faceted  
splendors are celebrated in Prapanna PaarijAtham , 
where  
other Paancha Raathra Samhithais are given as 
PramANam . 
THE FIVE PAKSHAMS : VIBHU OR ANU OR 
ISWARI ? 
****************************************************************** 
The Five different Pakshams about PirAtti are based 
on  
differences of opinions about Her Vibhuthavam , 
Iswarathvam  
and Jagath KaaraNathvam .  
Vibhu means All Pervading , infinite 
and  Supreme and this is an attribute of  
the Supreme Lord , Sriman NaarAyaNan . aNu 
means atomic in size  
and that is assciated with the size of the 
Jeevan inside the body . 
The size of the Jeevan in Vishnavism is 
accepted as atomic 
but its Jn~Anam becomes infinite in the 
state of Moksham. 
Iswaran means the  Supreme Lord ( 
ParamAthmA ). Iswaran will 
always be Vibhu in nature . Jeevan 
will never become a Vibhu . 
The lakshaNam of Iswaran is Vibhuthvam or 
being manifest in  
all vasthus including one's heart lotus 
. 
The debates and the different points of 
view/positions  ( Five pakshams) 
are all about the Vibhuthvam and 
Iswarithvam ( Iswareegum sarvabhUthAnAm) 
of Sri Devi tht will recognize Her as 
Bhagavathi ( having all the six attributes of 
Bhagavaan ( Jn~Ana , Bala, Veeraya , 
Iswarya , Tejas and Sakthi) and free 
from all defects .The different 
VedAnthic schools and the 
subschools have taken  
different positions in 
these matters. The crux of the 
discussions is whether  
Sri Devi as the consort of 
the Supreme Lord belongs to 
Iswara koti or Jeeva Koti .  
Does She have Isvarithvam , 
Vibhuthvam and Jagath 
KaarNathvam ? Does She have 
equal ownership of the teo VibhUthis ( 
Lord's Iswaryam: Leela and nithya 
vibhUthis)?    
Is Sri Devi to be treated as being on a par 
with Iswara or is She a subordinate entity 
to Iswara (VishNu NaarAyaNan)? Is Her 
function limited to pleading the case of  
the Jeevans ( PurushakAram ) with Her Lord 
for Moksham ? Is She just  
an  interceder ? Is that where She 
stiops ? Does She have additional roles 
in Jeevan's path to Moksham ?  Is She 
part of the means(upAyam ) for 
Moksham for the striving jeevan ?Is She 
involved with Her Lord in accepting 
aathma samarpaNam by the Jeevans 
?  
As the early AchAryAs , Swamy AlavanthAr 
and RaamAnuja have  
established without doubt that Sri DEvi is 
the inseperable consort of  
VishNu enjoying identical status with 
Him as Iswaran . Her Seshathvam  
or dependent aspect with respect to Her 
Lord is some thing that She 
assumed out of svatha: sankalpam ( own 
will) and that role is 
self-imposed ( aicchika seshathvam ) as His 
dharma pathni. The SarNya 
dampathis divide specific roles of theirs 
by mutual agreement .  
The recognition of Sri Devi on a par with 
Her Lord does not in anyway  
go against Her unique PurushakAra role and 
that is partciularly natural 
for Her as Our Mother . Dandadharathvam or 
meting out punishment 
for the erring jeevans is also a 
natural role for Her Lord and pleading to 
ward off the punishment is the natural role 
for Her . She has  much more to do 
besides PurushakAram : She serves as the 
Means ( UpAyam)  and also during 
the aasrayaNa kaalam(SaraNAgathy)  is 
there with Her Lord to accept the Havis of  
aathmA . Swamy  Nanjeeyar's Sri 
Sooktham BhAshyam , Swamy AlavanthAr's 
ChathusslOki , AchArya RaamAnujA's 
SaraNAgathy Gadhyam and Swamy ParAsara 
Bhattar's GuNa Rathna Kosam and the Dhvaya 
manthram and VishNu purANam , 
Lakshmi Tantram and Sri Soktham 
. 
In this sries of postings , we will stay 
away from controversies , which will always 
be there and recognize the evidences 
provided by  Swamy AlavanthAr's  
ChathusslOki and the commentaries of Swamy 
PeriyavAcchAn PiLLai , 
Swamy  Desikan and other AchAryAs 
. 
ThirumAmhaL ThiruvadigaLE SaraNam 
 
Alavanthar ThaaLiNaikaL anavaratham VaazhiyE 
 
Suchou MasyuttharAsADaa Jaatham Yaamuna 
Desikam 
Sriramamisra SaraNa SarOjAsritham aasrayE 
 
Daasan , Oppiliappan Koil VaradAchAri SadagOpan 
   
SrImath Azhagiya Singar 
ThiruvadigaLE SaraNam , 
Daasan , Oppiliappan Koil 
VaradAchAri Sadagopan  
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