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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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