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 /tt>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 benefitsincluding 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 thePrapannaas 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).
PiraaTTi asks: Thus, you are telling that I am the means [upAyam] for all fruits; even when I am not there, the perumAL is there for everyone to go to,pray to and ask for. How can I be the upAyam then for everything and everyone? Hence, I can not be upEyam [Goal] as well. Alavandhar replies in fourth verse and this final sloka of Chathussloki is a verse with profound meanings related to Sri Devi"s Kalyana Gunas. “You are ever associated with Him uninterruptedly and manifest with Him as vibhu; be with Him forever in all forms, under all circumstances and in every avathAram, roopam. Thus without You, He never exists alone..”
To be Continued ...
Article by: Sri Madhava Kannan Swami, Singapore