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TaaraNa  TulA Sukla Dasami , Dhanishta   Nakshathram
Vijaya Dasami Day of NavarAthri Celebrations ,  BhruguVaasaram
October 22 , 2004 
 
 SrI :
 
 Dear BhakthAs of SridEvi:
 
 Here is adiyEn's daily samarpaNam of 7 NaamAs 
 from Sri Lakshmi Sahasra Naamam saluting Her
 Vaathsalyam and anugraham for Her children :  
 
(PraNavam)  Abhayankaryai Nama: 
(PraNavam)  Tantra siddhAyai Nama:
(PraNavam)  Yoga SiddhAyai Nama: 
(PraNavam)  Nithya ThrupthAyai Nama:
(PraNavam)  ThrilOkasthAyai Nama: 
(PraNavam)  JagannidhayE Nama:  
(Pranavam)   ParamApthAyai Nama:
       
 THE FOURTH SLOKAM OF CHATHUSSLOKI
 *********************************************
SaanthAnandh(th)a MahA VibhUthi
  Paramam yath Brahma roopam HarE:
Moortham Brahm atathOapi
  tath priyataram roopam yath adhyadhbhutham
yAnyanyAni yaTAsukham 
  viharathO roopANI sarvANI thAni- -
aahu: svairanuroopa roopa vibhavair-
  ghADOpagUDAni tE 

anvaya Kramam ( Prose Order)
********************************
Saantha anantha mahA vibhUthi paramam
Brahma HarE: roopam ; yath tathOapi tath priyataram 
adhyadhbhutham Brahma moortham roopam yath, 
yathA sukham viharatha: anyAni roopANi yaani ,
thAni tE anuroopa vibhavai: ghADOpagUDAni aahu :

Word by word Meaning :
 **************************
Saantha= That which does not have the Six afflictions 
(ShaDUrmis) such as Hunger , thirst , sadness , lust , old age 
and death

anantham = That which is beyond definition by the three measures
( Kaala , Desa and Vasthu parichinnam) 

MahA VibhUthi = that which rules the LeelA and the Nithya vibhUthis
( The two Iswaryams of the Lord: This world and Sri Vaikuntam)

Paramam = that which has nothing  equal or Supreme to it 
(0ppAr mikkAr ilaa Maamayan)

Brahmam HarE: roopam yath  = that Sarva mangala ParamAthma 
svaroopam of Hari( That Lord's dhivyAthma Svaroopam)

TathOapi tath priyataram  = even more delectable than that 
Hari's dhivyAthma Svaroopam

(tath) adhyadhbhutham = that (the Other one , Dhivya MangaLa 
vigraham) which is extraordinary in its beauty , aakruthi et al 

Brahma moortham roopam yath = that thirumEni of His anantha
kalyANa guNams ( Dhivya MangaLa , anantha KalyANa guNa 
hEya prathyayaneeka Vigraham)

yathA sukham viharatha: anyAni roopANI yaani = and for Him 
who sports without hindrance all other different forms( Vibhavam ,
archA , Haartham , Param and VyUham ), 

taani te anuroopa roopa vibhavai: ghADOpagUDAni  aahu: = 
You , Sri DEvi tightly embrace them all by taking appropriate and
corresponding forms .This is what the PramANams say about 
Your unique anuroopa roopa vaibhavam . 

Condensed Meaning of the Fourth SlOkam 
*********************************************
Your Lord's ParamAthma Svaroopam is present everywhere 
along with Yours (DhivyAthma Svarropam) . His dhivya
mangaLa vigraham at the site of Paramapadham sits
as Para VaasudEvan and is however most enchanting 
through its soundharyam& guNams to bring His BhakthAs under 
His spell and is therefore wonderful to behold and enjoy without 
satiation ( AarAvamudhu)  .  Your eternal dhivya mangaLa
roopam is the dearest to Him . Your roopam is tightly coupled
with His other roopams ( Para , VyUha-archA-Vibhava and 
hArta ) taken with His sankalpam for the purposes of 
Srushti , sTithi and SamhAram . He is never ever without
You in any one of His manifestations and Roopams .
This is what the Veda PramANmas and the views  of
Maharishis hold firm . You both are never sepearated
fom one anothe even for a trice .Therefore , there is no 
confusion about both of You together being  the means 
and the goals of Mumukshus ( those , who desire Moksham).

Additional Observations from Commentators 
**********************************************
1. Swamy PeriyavAcchAn PILLai (PVP) splits the first 
compound word of this SlOkam " SaanthAnatha "
as "Saantha+aanandha ".  Swamy Desikan splits
" SaanthAnatha" as "Saantha+ anantha ". 

According to PVP , the Lord's dhivyAthma Svaroopam
is free from the six afflictions that mortals are exposed to
and is of the nature of aanandham ( bliss principle /
Jn~Anandha Svaroopam ) .

Swamy Desikan chooses the " Saantha+ anantha " 
split  based on Lakshmi Tantra Vaakyams (Second
Chapter) as moola pramANam for ParamAthma Svaroopam
( DhivyAthama Svaroopam) .

Quote "   Sarvatha: SAANTHA  yEvAsou nirvikAra: SanAthana:
ANANTHO dEsa-Kaala-Vasthu paricchEdha varjitha:
MAHAA VIBHUTHI: ithyukthO vyApthi: Saa mahathee
yatha:  tath NaaraaNAkhyathAm- - - anyOnyEna
avinAbhAvAth , anyOnyEna samanvayAth taadhAthmyam 
viddhi sampan Tamm MAMA NAATASYA SOBHAYAA ".

Swamy  Desikan links the choice of Swamy AlavanthAr
words expressed in the fourth slOkam ( Saantha+ anantha )
to the exact  words of MahA Lakshmi Herself describing
the ParamAthma Svaroopam of Her Lord in His anyOnya 
avinaa bhAvam ( state of never being seperated from Her ). 

2. " MahA VibhUthi " : PVP intreprets these words to refer to
the Lord's Vibhuthvam or all pevasiveness .Swamy  Desikan
intreprets VibhUthi as Iswaryam and on that basis explains 
that Swamy  AlavanthAr was saluting ParamAthmaa as
"Ubhaya VibhUthi NaaTan " ( the Lord of both Leelaa and
Nithya VibhUthi).

3. " anuroopa roopa vibhavai: " : In Lakshmi tantram , Sri DEvi
describes in detail the four vyUham Moorthys , KesavAdhi 
(Twelve) VyUhAnthara Moorthys , the 38 Vibhavams starting 
from PadhmanAbhan and gives the names of every one of
the amsams of Herself , who accompany the Lord in all
these manifestations appropriately . If the Lord has a particular 
roopam , She joins Him with a matching from ( anuroopam ).
Swamy AlavathAr chose the group of words( anuroopa-
roopa vibhavai: )  with MahA Lakshmi's own upadEsams
in mind.

4. The first line of this slOkam ( SaanthAnantha
MahA vibhUthi paramam yath Brahma roopam HarE: ) focuses on
the DhivyAthma Svaroopam of the Lord without any of the six
afflictions (Oormi: ) and with has none being equal or superior 
to that dhivyAthma roopam and having Vibhuthvam ( all pervasiveness)
as well . 

4. The second line ( Moortham Brahma tathOapi tath-priyataram
roopam yath adhyadhbhutham) focuses on the dhivya MangaLa
vigraham of the Lord Para VaasudEvan presiding over Sri Vaikuntam
and at the center of the orbit of the Sun with a crown and beautiful
aabharaNams , vastrams , ParivArams et al .

5. "Yaanyaani yathaa sukham viharathO roopANi sarvANi " :
Our Lord takes on many avathArams and is born amidst us 
although He is without birth ( ajAyamAno Bahudha vijaayathE)
to reveal His soulabhya GuNam and to mingle with us. He takes
His avathArams for protecting His BhAgavathAs and to destroy
Bhaagavatha dhvEshis (Dharma samsTApanArTAya ---SambhavAmi 
yugE yugE ). He incarnates as Raamaa and KrishNaa .

6. " ThaannyAhu: svair--anuroopa roopa vibhavair ghADOpa gUDAni tE " 
In all these avathArams , Sri Devi joins Her Lord in an appropriate form.
In RaamAvathAram , She takes on the form of SithA PirAtti ; 
In KrishNAvathAram , She becomes RukmiNI PirAtti . She is never
without Her Lord and vice versa in other avathArams as well
( RaaghavathvE abhavath SeethA , RukmiNee KrishNa janmani ,
anyEshu chAvathArEshu VishNurEshA anapaayinee).She takes on
the anroopa avathArams fitting that of Her Lord's roopam .

Te thundering conclusion of ChathusslOki is that Sri DEvi has
Vibhuthvam , Iswarathvam , Jagath--KaaraNathvam like Her Lord
and elected (on Her own volition) to be the subordinate to 
Her Lord(Sesha BhUthai)  in Her role as His dharma Pathnee and 
divides appropriately Their joint duties . She stays as anugrahamayee 
displaying PurushakAram and displays yEka sEshithvam while staying  
as UpAyam (Means) and UpEyam ( Goal for SaraNagathan) 
and accepts the havis/aathma samarpaNam together with 
Her Lord during aathma samarpaNa samayam .  

VaikuntE thu parE lOkE SRIYAA saardham Jagathpathi:
aasthE VishNur-achinthyAthmA Bhakthair Bhaagavathair-saha

(Meaning) : In His Supreme abode of Sri Vaikuntam , 
the Lord of the universe and whose svaroopam is
beyond our imagination sits with Sri DEvi , Their BhakthAs
and the BhAgavathAs .

Thvam Maathaa SarvalOkAnAm DevadEvO Hari: Pithaa
Thvayai yEthath VishNunaa cha Ambha Jagath vyAptham charaacharam

-- VishNu PurANam I-9-126

(Meaning): Thou art the Mother of the Universe and its beings .
Hari , the Lord of DevAs is the Father of the same universe and
its beings.This universe consisting of sentient and the insentient 
entities is pervaded all around by both Yourself and Your Lord .

Swamy AlavanthAr ThiruvadigaLE SaraNam ,
Oppiliappan KOil VaradAchAri Sadagopan 

   
   
  







   
 
 







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