SrI Alavandhaar's ChathuslOkI- Sloka 3

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

 

Now, hereafter, Alavandhar mentions in the third

sloka- verse- that it is only due to Sri Mahalakshmi’s

power and grace – anugraham to

bless and grant one with the fruits of Aiswaryam

[material wealth], Kaivalyam [enjoying one’s own self-

jeevathma saathShAtkAram- Athma anubhavam] and finally

redemption and attainment of the Srivaikuntam, namely,

Moksham. The glories of Lakshmi Kataksham are saluted

here. YamunA hints that the Lord has no existence

outside Her and mentions that truth when saying to

PiraaTTi, “all jeevans get their good only due to your

grace alone”.

 

Third verse of ChathuslOkI-

 

Eeshath tvad karuNA nirIkshaNa sudhA sandhukshaNaath

rakshayathE

nashtam praaktha dhalApadhasthribhuvanam

samprathyanthOdhayam

SrEyO nayaravindha lOchanamana: kaanthAprasAdhAdhrithE

 

Samsruthyakshara vaishNavaathvasunruNAm sambAvyathE

karhichith

 

Now, with your graceful mere glances for a fraction of

a second to spread, then, the sorrows and suffering of

three worlds [due to the absence of such glances from

her earlier] are now removed and the worlds are

completely protected to the largest extent. Without

the anugraham (merciful glances and blessings) of

Yours- the divine darling consort of the red lotus

eyed Lord; sweetheart of the red lotus eyed Lord

(mana: kaanThA:) the worldly pleasures, material

wealth, the jeevaathma anubhavam and the

mOkshAnubhavam – whatever of these three- would never

be possible even a fraction of it. Can not be even

thought of; It is just not possible [nahi sambAvyathE]

at all times. [karhichith]..

 

In the third sloka beginning with "Eshat tvat

karunA.." - it is emphasised that all benefits

including Moksha are to be obtained through Lakshmi's

abiding grace.

 

Alavandhar thus points out that None will be able to

obtain the boons to enjoy the blessings of this

world, Kaivalyam and Parama Padam WITHOUT the

anugraham of the Consort of the Lotus-eyed Lord. Swami

Desikan offers a very fine commentary on the unique

blessings of Sri Devi and how she influences Her Lord

without usurping His power to grant wishes (Pala

Pradhana Adhikaratvam).

 

Here, Alavandhar declares PiraaTTi’s jagath

kaaraNathvam says Sri Periya vacchaan Pillai as

discussed between PiLLaan and Nadaadhoor ammAL.

Though, due to other words, like Thribhuvanam,

ananthOdhayam, subsequent lines, Swamy Desikan

mentions that it not only covers shrushti, it includes

all rakshaNam and encompasses all Her protection right

upto recommending us [prapannans] to the Lord granting

us of mOksham, However, the jagathkaaraNathvam is also

enjoyable and is appropriate here writes Sri UttamUr

Swamy.

 

Swami Desikan explains that She through Her influence

turns him away from His intention to punish

(Nigrahonmukan) those, who stray from Saastraas. She

pleads for Her children, who have erred. When the Lord

decides to reward the Prapannaas (Anugrahonmukhan),

She grows his desire (Anuvritti) to bless the

Prapannaas even further. That is the nature of Her

Vaatsalyam and Purushakaara Quality. In LakshmI

thanthram (50) the saranagathi is performed with five

angas, at Her lotus feet and thus the mOksham granting

can also be given by Her and final chapter there with

Athri maharishi establishing that one can perform

saranagathi to Both Together as upAyam (means).

 

ThirumaamagaL ThiruvadigaLE SaraNam

Alavandhar ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

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