यत् सङ्कल्पाद् भवति कमले यत्र देहिन्यमीषां
जन्म स्थेम प्रलय रचना जङ्गमाजङ्गमानाम् ।
तत् कल्याणं किमपि यमिनामेक लक्ष्यं समाधौ
पूर्णं तेजः स्फुरति भवती पाद लाक्षा रसाङ्कम् ॥ ४ ॥
yat saṅkalpād bhavati kamale yatra dehinyamīṣāṃ
janma sthema pralaya racanā jaṅgamājaṅgamānām ।
tat kalyāṇaṃ kimapi yamināmeka lakṣyaṃ samādhau
pūrṇaṃ tejaḥ sphurati bhavatī pāda lākṣā rasāṅkam ॥ 4 ॥
SYNONYMS
TRANSLATION
Oh Kamale! Mahā Devī! Your Lord has many vaibhava (glories):
(1) He has the sentients and the insentients as His śarīra (body) and stays inside them as their antarātmā (inner self, indweller = antaryāmin brahma).
(2) His saṅkalpa śakti (power of will) is behind His acts of creation, protection and dissolution of the Universe, which are just līlā (divine play) for Him.
(3) He stays as the most auspicious one and confers maṅgala (auspiciousness) on all the auspicious vastu (entities). They become auspicious because of His maṅgala svarūpa (nature of auspiciousness).
(4) The yogis control their senses through His anugraha (grace) by practicing aṣṭāṅga yoga (eightfold yoga) and are blessed to visualize His divya maṅgala vigraha (divine auspicious form) inside their heart lotuses.
(5) He stays as paripūrṇa nambi (completely full, perfect) everywhere and in everything through His unique svarūpa (essential nature) and matchless kalyāṇa guṇa (auspicious qualities).
Oh Mother Mahā Lakṣmī! You stay on the chest of this tejomaya mūrti (form of effulgence) 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 Śrīnivāsa (abode of Śrī) 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 (lakṣaṇa, characteristic), that red dye associated with Your tiruvaḍi (sacred feet) becomes the reason for all of His unique vaibhava (glory). The Upaniṣads take their cue from that lakṣaṇa and eulogize Him as the Supreme Being. You are thus the root cause behind all the glories of Your Lord. Oh Śrī Devī! That is Your glory!
PURPORT
Kimapi tejaḥ: For describing the asādhāraṇa tejas of the Lord, Aḻagiya Siṅgar quotes from Viṣṇu Purāṇa ślokam (1.9.67): "apūrva-rūpa-santānaṃ tejasāṃ rāśim ūrjitam". Sage Parāśara is describing here the asādhāraṇa (extraordinary) saundaryam (beauty) of the Lord. That kind of rūpam (tirumeni) and its structure is not to be found anywhere else. That rūpam is a tejo rāśi (niravadhika tejomaya tirumeni). Before that limitless radiance, every other lustre shrinks into insignificance just as the lustre of a firefly before that of the sūryan. Our Lord's saundaryam is niravadhika (limitless) saundaryam (beauty and proportion of His limbs); His niravadhika saugandhyam (fragrance), saukumāryam/yauvanam (tenderness & youthfulness) and lāvaṇyam have been praised by Āḻvārs and their conclusion is that He is an insatiable nectar (ārā amutam). All of these aspects of youthful beauty of the Lord has been referred to by Aḻagiya Siṅgar as: "yauvana unmukhībhūta sukumāra tanuḥ". Our Lord's tirumeni saundaryam is insatiable, whether enjoyed for one day or one year or one yugam. This insatiable anubhavam of the Nitya Sūris is saluted by the Vedams as: “sadā paśyanti sūrayaḥ”. The Nitya Sūris cannot even close their eyelids for a second since they do not want to lose that ānanda anubhavam even for that second. Our Lord's saṅkalpa balam: With the matchless power of His saṅkalpam (will and volition), our Lord has the sentients and insentients as His body and stays inside them as their antaryāmī brahman (indwelling Lord as controller, commander and witness). Bṛhadāraṇyaka Upaniṣad elaborates on His antaryāmī tattvam. The jīvans and the insentients are viśeṣaṇāṃśa and the indwelling Lord is the viśeṣyāṃśa. They are different from each other and are real. Bhagavān through His saṅkalpa śakti rules all other real entities. He creates, protects and dissolves these various kinds of cetanams and acetanams. Swāmy Deśikan salutes this saṅkalpa balam as: “yatra dehini amīṣāṃ jaṅgama ajaṅgamānām janma-sthema-pralaya racanā yat saṅkalpāt bhavati" (the first two lines of this fourth ślokam). Let us look now at the other half of the ślokam (3rd and 4th lines).
Samādhi of the yogis and Bhagavān's manifestation: “tat kalyāṇaṃ yaminām yeka lakṣyam” That auspicious and beautiful tirumeni of Bhagavān, the target of the yogi's sādhanā, becomes visible in their meditation inside their heart lotus.
“Yat pūrṇam”: That saṅkalpam of Bhagavān results in His presence everywhere and in every vastu that he creates. The oṃkārātmaka vastu (Bhagavān) pervades in this changable world in the spirit of what Īśāvāsyopaniṣad reveals: “īśā vāsyam idaṃ sarvaṃ yatkiñca jagatyāṃ jagat”, “pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate". That world is full (pūrṇamadhaḥ); this world is full (pūrṇamidam). Swāmy Deśikan succinctly sums this up as “yat pūrṇam”.
Śrī Devī's place of residence in this tejo rāśi known for its saṅkalpa balam: She resides on the chest of this Paramātmā engaged in many vyāpārams through His saṅkalpa 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 tiruvaḍi. The Vedāntas recognize Him from that lakṣaṇam and eulogize Him as the Supreme Being based on that revelation. She is the auspiciousness behind our Lord's auspiciousness. She is Śrī and He is Śrīnivāsan. That is how He is recognized and revered says the 4th ślokam.
