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SrI :
 
(PraNavam)  Samadarsinyai Nama:
(PraNavam) Hari-bhadrAyai  Nama:
(PraNavam) Sarva MantrAthmikAyai Nama:
(PraNavam) BhavyAyai Nama:
(PraNavam) Sarva-ranjinyai Nama:
(PraNavam) lOka-Swaminyai Nama:
(PraNavam) SadhguNOjjvalAyai Nama:
 
On this third day  of NavarAthri , adiyEn seeks your participation
and support in the kaimkaryam for realizing the living quarters
for the ArchakAs of Sri RanganAtha Temple . Please take part in
this special project with your financial support , the details of
which are covered  at the Temple Web Site ( http://www.ranganatha.org).
 
In the previous posting , we studied the meanings of " KaanthastE
PurushOtthama: "  section of the First slOkam of ChathusslOki .
 
On this third day of NavarAthri , adiyEn will focus on the commentaries of
VyaakhyAna Chakravarthy Sri PeriyavAcchAn PiLLai and KavitArkika Simham
regarding the next set of words in the first half of the first slOkam:

 
KaantastE PurushOtthama: PhaNipathi: sayyA vaahanam
vEdAthmA vihagEswarO yavanikA MaayA JaganmOhini
 
PhaNipathi: SayyA
************************
PVP says : A king may have a lady whom he might like and
as such would meet her once in a while . She is called "abhimathai ".
He will not invite her to share his royal bed. The king's royal bed is only
for the Queen , who is not only abhimathai but is also anuroopi
( sharing attributes in the most desirable way) . The ideal king and
queen have to match each other in every way . If that were to be so
for ordinary kings and queens , we can comprehend the anyOnyam
between the JagannAthan and Jagadheeswari .The extraordinary
match in all aspects between Sri DEvi and Her Lord is saluted by
these pramANams : " BhagavannArAyaNa abhimatha anuroopa
svaroopa roopa- - - - " .
 
Their mutual match is saluted again by
Sage Vaalmiki :
 
tulyaseela vayOvruddhAm tulyAbhijana lakshaNAm
RaaghavOarhathy VaidEheem tamm chEyamasithEkshaNAm
 
(Meaning): VaidEhi is the right match for Raaghavan since She has
identical lakshaNams with Him in guNam , youth  , conduct and
kulam . Vaidehi with dark beautiful eyes is the most matching
wife for Raaghavan .
 
Swamy  NammAzhwAr celebrates in his ThiruvAimozhi (10.10.6)
the extraordinary match between PirAtti and Her Lord this way:
" unakkERkkum kOlamalarppAvai " . Oh Lord ! She is the most beautiful ,
utthama naaree , who is the best match for You . They are the ideal
divine couple (dhivya miTunam ) demonstrating the closest
abhimatham and anuroopam . Therefore , They share the common bed,
AdhisEshan , the most exalted among the servants /sEsha jeevans .
 
Swamy Desikan comments that Yaanuna Muni chose the Nithyasoori
PariBruDan ( chief among the eternally liberated Jeevans )  , AdhisEshan
as the one serving as the bed for the divine couple . Swamy Desikan
observes further that the PhaNipathy ( Lord of the MahA Sarpams
like Vaasuki, Dakshakan et al )  sabdham implies the beautiful ,
wide , soft , cool and fragrant nature of an ideal bed fit for the divine
couple ( Surabhi-SukumAra-SeethaLa- VisAla- UnnatatthvAdhi roopA: ).
That AdhisEshan is Her Bed as well as Aasanam is referred to by
the following pramANams :
 
" BhOgapriyA BhOgavathee BhOgheendhra SayanAsanA "   
--- Sri LakshmI Sahasra Naamams
 
 VishNu PurANam points out that none can describe adequately
the beauty and power of AdhisEshan , who is serving as the bed
for Sri Devi and Her Lord.Such is the Vaibhavam of AdhisEshan
serving the divine couple, Naree MaNi and  PurushOtthaman
as Her Kaanthan .
 
" Aasanam Vaahanam vEdAthmA VihagEswara: "
*****************************************************************
Sri Devi's seat/throne (aasanam) and transport vehicle
( vaahanam ) is none other than the Veda Svaroopi ,
Garudan ( VihagEswaran). Such is Her loftiness !
Since Sri Devi is not only abhimathai and anukoolai
but she is also the anugrahai  as She sits with Her Lord
on the seat of Garudan and flies off with Her Lord for
blessing devotees : " VaikunTE thu parE lOkE SriyA
sArddham Jagathpathi: " . Her Nithya VIbhUthi sambhandham
is referred to here . She is entitled to the seat , bed and
Vaahanam of the Lord such as AdhisEshan and Garudan.
 
As VihagEswaran , Garudan is one of the Pancha PrANAdhipathi.
The other four ar eHis other forms : Sathya: , SuparNa: , Taarkshya:
and Garudan . Such as a VihagEswaran , where all the Vedams
abide is Your Vaahanam ! 
 
AdhisEshan is the head of the serpents and Garudan is
the head of all birds and  thus both belong to viruddha jaathis
and yet are Nithyasooris serving the Lord ; as such they
are worthy objects of worship by others . Such lofty ones
serve Sri Devi .
 
"YavanikA maayA JaganmOhini "
*********************************************
Sofar , Sri Devi's links to nithya VibhUthi (Sri Vaikuntam)
and the kaimkaryams there by Nithya Sooris were discussed .
Now the  attention shifts to Her other VibhUthi ( LeelA
VibhUthi) of which She is a Joint owner with Her Lord.
Swamy  AlavanthAr refers to  the most -difficult-to-cross
MaayA of Bhagavan in this context :
 
Dhaivee hEyshA guNamayee Mama mAyA dhurathyayA,
MaamEva yE prapathyanthE mAyAmEthAm taranthi tE
-- Bhagavath Geethai: 7.14
 
(meaning): This MaayA commanded by Me as its Lord
has the three guNams.This MaayA of mine can not be
crossed over easily. Only those , who surrender unto
Me unconditionally will be able to cross My MaayA .
 
Maayaa JaganmOhini tE yavanika
*********************************************
That MaayA of the Lord is Her curtain. This wondeful
MaayA (Moola Prakruthi) used by the Lord for creation
of the world and its beings is the YavanikA for Sri Devi 
and become Her servant (sEshan) .This vasthu known as
VishNu MaayA performs the act of creating vipareetha
Jn~Anam (JaganmOhanam)  through the operation of
the thriguNams and becomes Her servant in its role as
Her curtain ( TirodhAnakari) .
 
BrahmEsAdhi suravrajas sadayithas Thvad dAsa-dAsee gaNa:
********************************************************************************
Oh Sri Devi ! Your vaibhavam can be understood also from
the fact that the residents of the seven lokams from BhU lOkam
(BhOgavathy) to Sathya lOkam as well as the residents of atala , vitala Sutala ,
Mahaatala , Rasaatala and Paatala lokams have VISHNU PATHNI
SESHATHVAM. All of them including the BrahmAdhi DEvAs and
the others are bound by karmAs ( karmavasyALs) and deluded
by the karmAs(mohithAnAm)  and the GuNAs driving  those karmAs.
In additon to Brahma , the dEvAs , and wives (sadayitha) also form
the assembly of servants ( daasa-daasee gaNa:/AaNaDimai and
PeNNadimai ) .
 
SreerithyEva cha Naama tE BhRuma: kaTam ThvAm vayam ?
*****************************************************************************
Sofar , the slOkam dwelled on the tatthvam of  Periya PirAtti
becoming Seshan to Her Lord out of Her own choice
( aham SishyA cha dhAsi cha BhakthA cha Tava Maadhava  in
VarAha PurANam ) .  She is also the Seshi for all vasthus in Nithya
and LeelA VibhUthis with Her Lord . She is therefore saluted in
SrI Soktham as  " Iswareem SarvabhUthAnAm " , Bhagavathy and
" asyEsAnA jagatha: " in NeeLA Sooktham . Just as the Lord is
addressed as " Bhagavan NaarAyaNa" , She is invoked as
" Bhagavatheem Sriyam Deveem ". Thus the Naamam " SrI "
arises for Her ( SreerithyEva cha nAma tE ). The six MahA nirukthis 
relating to Your name , "SrI: " ( SruNAthi , SrayathE , SreeyathE et al) .
She is the blemishless fountain of nectar for anubhavam by
Her aasritha janam ( akaLanga amrutha taarA ) . 
 
Bhruma: kaTam ThvAm Vayam ?
******************************************
Swamy Alavanthar goes on next to celebrate the Parathvam
(Supermacy) of PirAtti on a par with Her Lord .When one 
with limited intellect or even VedAs attempt to describe
Her anantha KalyANa guNams they flounder in their efforts
to eulogize Her adequately  ( yathO vaachA nivartantE aprApya
manasA saha) . Her Supermacy is beyond grasp by the humans ,
celestials as well as by the VedAs . Of this NirdhOsha MangaLakara
Moorthy , Swamy AlavanthAr confesses that the aasrithALs are
incapable of eulogizing Her and comprehendign Her limitless
Sakthi and gives up ( KaTam BhrUma: ThvAm Vayam ? ).
"ThvAm" here  is intrepreted by Swamy Desikan as " VishNu PathnithvEna ,
Tadhidhara-sarva-sEshithvEna , tadhuchitha naamadhEyAdhi
yOgEna Prasiddham" ( You are well known in all worlds with
appropriate NaamAs as implied by Your role as VishNu Pathni ,
Sarva Seshi with Your Lord . "Vayam " here stands for the entire
assembly of BrahmAdhi dEvAs and ManushyAs , who are of
limited intellect to adequately understand Her anantha kalyAna
guNams and DayA Svaroopam . It is through Your anugraham , they
make an attempt to eulogize You and persist in such efforts .
Otherwise , how can we try to engage in this impossible act
( Vayam kaTam Bhruma : ?). 
 
Thus ends the first slOkam of ChathusslOki in  a glorious note .
 
SrImath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan
   
 
   
 
 
  
 
 
 

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