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SriRangaSri List Archive: Message 00114 Oct 2004

 
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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 


[Non-text portions of this message have been removed]






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