In the Fourth SlOkam, Swamy Desikan describes how SrI DEvi reveals Her Lord as Para DEvathai to us.
Oh KamalE! MahA Devi! Your Lord has many Vaibhavams:
(1) He has the sentients and the insentients as His Sareeram and stays inside them as their antharAthmaa (indweller = antharyAmi Brahmam).
(2) His sankalpa sakthi is behind His acts of creation, protection and dissolution of the Universe, which are just leelAs for Him.
(3) He stays as the most auspicious One and confers auspiciousness on all the auspicious vasthus. They become auspicous because of His MangaLa Svaroopam.
(4) The Yogis control their senses through His anugraham (practise of AshtAnga yOgam) and are blessed to visualize His dhivya MangaLa vigraham inside their heart lotuses.
(5) He stays as ParipoorNa Nambi everywhere and every thing through His unique Svaroopam (inherent nature) and matchles kalyANa guNams.
Oh Mother MahA Lakshmi! You stay on the chest of this tEjOmaya Moorthy without ever leaving that place of residence of Yours. Not for a fraction of a second do you stay away from that cherished home of Yours. You confer on Him the name of SrinivAsan through Your residence. He welcomes the contact of the red dye adorning Your sacred feet as His defining mark. That red dye enhances His natural beauty further. As a defining sign (lakshaNam), that red dye associated with Your Thiruvadi becomes the reason for all of His unique vaibhavam .The Upanishads take their cue from that lakshaNam and eulogize Him as the Supreme Being. You are thus the root cause behind all the glories of Your Lord. Oh SrI Devi! That is Your glory!
Additional observations on the Individual sections of this slOkam:
Swamy Desikan lists first the unique guNams of the Lord, His leelais, His Sankalpam, His pervasive presence everywhere (anthar and Bahir-VyApthi), His conferral of auspiciousness to vasthus and Janthus and His tEjas (Lustre). He goes on then to reveal the power behind these all.
(1) Kimapi tEja: For describing the asAdharaNa tEjas of the Lord, Azhagiya Singar quotes from VishNu PurANa slOkam (1.9.67): “apoorva-roopa-sanTAnam tEjasAm raasim Urjitham”
Sage ParAsara is describing here the asAdharana (extraordinary) soundharyam (beauty) of the Lord. That kind of roopam (ThirumEni) and its structure is not to be found anywhere else. That roopam is a tEjO raasi (niravadhika tEjOmaya ThirumEni). Before that limitless radiance, every other lustre shrinks into insignificance just as the lustre of a firefly before that of the Sooryan.
Our Lord’s soundharyam is niravadhika (limitless) soundharyam (beauty and proportion of His limbs); His niravadhika sougandhyam (fragrance), soukumAryam/ Youvanam (tenderness & youthfulness) and LaavaNyam have been praised by AzhwArs and their conclusion is that He is an insatiable nectar (AarA amutham). All of these aspects of youthful beauty of the Lord has been referred to by Azhagiya Singar as: “Youvana unmukheebhUtha sukumAra tanu:”. Our Lord’s ThirumEni soundharyam is insatiable, whether enjoyed for one day or one year or one yugam. This insatiable anubhavam of the Nithya Sooris is saluted by the Vedams as: “SadhA pasyanthi Sooraya:”. The Nithya Sooris cannot even close their eyelids for a second since they do not want to lose that aanandha anubhavam even for that second.
Our Lord’s Sankalpa Balam: With the matchless power of His Sankalpam (will and volition), our Lord has the sentients and insentients as His body and stays inside them as their antharyAmi Brahman (indwelling Lord as controller, commander and witness). BrahadhAraNya Upanishad elaborates on His antharyAmi Tatthvam. The Jeevans and the insentients are VisEshaNAmsa and the indwelling Lord is the VisEshyAmsa. They are different from each other and are real. BhagavAn through His sankalpa sakthi rules all other real entities. He creates, protects and dissolves these various kinds of chEtanams and achEtanams. Swamy Desikan salutes this sankalpa Balam as: “Yathra Dehini ameeshAm jangama ajangamAnAm janma- sTEmapraLaya rachanA Yath sankalpAth Bhavathi” (The first two lines of this fourth slOkam). Let us look now at the other half of the slOkam (3rd and 4th lines).
SamAdhi of the Yogis and BhagavAn’s manifestation:
“tath kalyANam yaminAm yEka lakshyam” That auspicious and beautiful ThirumEni of BhagavAn, the target of the Yogi’s saadhana, becomes visible in their meditation inside their heart lotus.
That Sankalpam of BhagavAn results in His presence everywhere and in every vasthu that he creates. The OmkArAthmaka Vasthu (BhagavAn) pervades in this changable world in the spirit of what IsAvAsyOpanishad reveals: “IsA vAsyam idham sarvam yathkinccha jagathyAm jagath”, “PoorNasya PoorNamAdhAya PoorNamEva avaSishyathE”. That world is full (PoorNamadha:); this world is full (PoorNamidham). Swamy Desikan succinctly sums this up as “Yath PoorNam”.
Sri Devi’s place of residence in this tEjO raasi known for its Sankalpa Balam:
She resides on the chest of this ParamAthmA engaged in many vyApArams through His Sankalpa Balam. Her feet are decorated with a radiant red lacquer dye. That rubs on the chest of the Lord, when She moves and leaves a mark of Her presence. All the glories of the Lord arise from Her presence on His chest and Her presence in turn is revealed by the mark of the red dye from Her Thiruvadi. The VedAnthAs recognize Him from that lakshaNam and eulogize Him as the Supreme Being based on that revelation. She is the auspiciousness behind our Lord’s auspiciousness. She is SrI and He is SrInivAsan. That is how He is recognized and revered says the 4th SlOkam.
To be continued…