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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