Swamy ParAsara Bhattar’s Sri GuNa Ratna Kosam
Annotated Commentary in English BY Oppiliappan KOil Sri Varadachari SaThakOpan sadagopan.org
CONTENTS lkm2 90 87 84 82 79 76 73 70 66 64 62 60 58 56 54 52 50 48 29 Slokam 45 28 Slokam 43 27 Slokam 40 26 Slokam 38 25 Slokam 36 24 Slokam 34 23 Slokam 30 22 Slokam 26 21 Slokam 23 20 Slokam 14 19 Slokam 7 18 Slokam 5 17 Slokam 16 Slokam 15 Slokam 14 Slokam 13 Slokam 12 Slokam 11 Slokam 10 Slokam 9 Slokam 8 Slokam 7 Slokam 6 Slokam 5 Slokam 4 Slokam 3 Slokam 2 Slokam 1 Slokam Taniyan Introduction 3 1
sadagopan.org sadagopan.org C ONTENTS lkm6 164 161 158 166 156 154 152 150 146 144 142 139 136 133 132 130 128 126 Nigamanam 61– Slokam 124 60 Slokam 122 59 Slokam 120 58 Slokam 117 57 Slokam 114 56 Slokam 112 55 Slokam 109 54 Slokam 107 53 Slokam 105 52 Slokam 102 51 Slokam 100 50 Slokam 98 49 Slokam 95 48 Slokam 93 47 Slokam 46 Slokam 45 Slokam 44 Slokam 43 Slokam 42 Slokam 41 Slokam 40 Slokam 39 Slokam 38 Slokam 37 Slokam 36 Slokam 35 Slokam 34 Slokam 33 Slokam 32 Slokam 31 Slokam 30 Slokam C ONTINUED ... 2
the ideas are emotive”. the ideasare aspects of andPurushakArathvam UpAyathvam ofHerson,ParAsara blissful guNAnubhavams (divineattributes ofthegems treasure chest GuNa theslOkamsof Sri in tatthvams embedded cover them. AdiyEnwill RathnaKosam. GuNa Sri anubhavams (AbhinavaDesikar, RanganAyaki” asHerpet child.TheslOkamsar Unique; itrevealsthe intimacy thattheau glories. ThAyAr's unique Prakrutham Lakshmi TanthramandSrimath Swamy's monograph(Ph.DThesis)onParAsa ofSwamyDesika SriSthuthi SthOthram, ashtotthara EmperumAnAr, SriLakshmI PurA (VishNu Vedam),SriSthuthi from to usSwamy by ALavandhAr (ChathusslOki), KurEsar (Sri Sthavam), Sri Sooktam (khila Rk as abaseto translations elaborate onthegr Nr in ofpostings aseries through slOkams Sri GuNaRathnaKosam of vyaakyaanam the SampradhAyam covered our of the growth front of their sannidhi and watched over him. sannidhi andwatchedover of their front in cradleforhim setupa They MaNTapam. intheirThirumAmaNi “literally” raised him INTRODUCTION: RanganAthan. RanganAthan. (Sri RanganAyaki)astheEmpressofSr MahALakshmi our ThAyAr of attributes anddivine theunique dealsbrilliantlywith Kosam Dr.V.N. Vedantha Desikan has referred to the majestic gait, deep thoughts andapoorva thoughts gait,deep majestic tothe Desikanhasreferred Dr.V.N. Vedantha Dr.V.N. Vedantha Desikan points out that Mother RanganAyaki's “divine Qualitiesare RanganAyaki's“divine thatMother Dr.V.N. VedanthaDesikan pointsout VedAnt takeofffromDr.V.N. AdiyEn will Dr.V.N. VedAnthaDesikanofOppiliappanSa Sri ParAsara BhattarwasSri ParAsara thepetchildofth SriGuNaRathna tousasSriVaishNavAs. isveryimportant Tattvam Sri MahALakshmi SRI GUNA RATHNA KOSAM KOSAM RATHNA GUNA SRI . ïIgu[rÆkaez> HH Srimath Andavan andadiyEn). Thereare HH SrimathAndavan 61 slOkamsin . ïIr¼nayKyEnm> . ïI>. eat TathvamsbehindMahALakshmiasrevealed 3 n, Sri DevanAr ViLAgam PadmanAbhAcchAr PadmanAbhAcchAr ViLAgam DevanAr n, Sri of ThAyAr, Sri RanganAyaki) arising from the the from arising RanganAyaki) ThAyAr, Sri of Nam), SaraNAgathi Gadhyam passages of of passages Gadhyam SaraNAgathi Nam), usimha PriyA magazine.AdiyEnwillusehis usimha PriyA irangam and the dearest consort of Lord Lord dearestconsortof andthe irangam sthOthram, Sri Lakshmi Sahasra Naama Naama Sri LakshmiSahasra sthOthram, Sri RanganAyaki ThAyAr (MahA Lakshmi). (MahALakshmi). RanganAyakiThAyAr Sri Bhattar. We will touch upon the Vibhuthvam, the Vibhuthvam, Wewilltouchupon Bhattar. thor (ParAsaraBhattar) enjoyed withSri
e Dhivya Dampathis of Srirangam and they e DhivyaDampathisofSrirangamandthey Azhagiya Singar'sKaalakshEpamsonour e “majestic, thedictum e ha Desikan's translation and adds other andaddsother translation Desikan's ha nnidhi known for his great contributions to forhisgreatcontributions nnidhi known ra Bhattar, AzhwAr's aruLiccheyalkaLs, ra Bhattar,AzhwAr'saruLiccheyalkaLs, Rathna KOsam. This is indeeda rare is magnificent and magnificent is
sadagopan.org sadagopan.org HerkaruNAKatAkshams! Her legs)blessusallwith shoulders) Her around necklace MaNisArA (gem onHer forehead), LalAtikA(ornament TaatankA(ThOdu) neck), necklace aroundHer rasanA(goldenottiyANam adorning Kanaka displaying abhaya MudhrA, blessadiyEn MudhrA, displaying abhaya of philosophy”. System to theVisishtAdvaithA abounds SthOthram of“lyricalbeauty,whileit May thisSarvAngaSoundharyavathi,theEmpr and ardha ParyankAsanam seatedon May SriRanganAyakiThAyaar,blessinguswhile points S. PadmanAbhan Dr. DevanAr ViLAgam in the completion of this kaimkaryam! kaimkaryam! ofthis in thecompletion 4 in philosophical statements, which are unique which areunique statements, in philosophical at Herslenderwaist),muktAhaarA(Pearl and TulAkOti (sweet sounding anklets on ankletson sounding (sweet and TulAkOti out that Sri GuNa Rathna Kosam is a is Kosam Rathna GuNa Sri out that ess of Srirangam, Sri RanganAyaki, RanganAyaki, Sri ess ofSrirangam, (M TANIYAN: salutation of mine at the sacred feet of Sri ParAsara Bhattar. ParAsara Sri salutation ofmineatthesacredfeet this through andagain again allauspiciousness blessedwith adiyEn be SrimAn. May Sampat ofKaimkarya He isfull RanganAthan. EANING This Taniyan is from the Sri VishNu Saha SriVishNu the isfrom This Taniyan Bhattaristheso The reveredSriParAsara ): SrI VatsAngaSuta:SrImAn SrI ParAsara BhattArya: SrI RangEsa PurOhita: | SrI ParAsaraBhattArya:RangEsaPurOhita: ïIvTsa»sut> ïIman!ïeyseme=StuÉUyse. ïIprazrÉ”ayR> ïIr¼ezpuraeiht>, “Sri ParaasaraBhattar” 5 sra naama BhAshyam of ParAsara Bhattar. sra naamaBhAshyamof SrEyasE mEastubhUyasE|| h and henceisqualifiedtobeaddressedash n ofKurEsar and the PurOhithar for Lord
sadagopan.org sadagopan.org C the twins as ParAsarA and Veda VyAsA to VedaVyAsA and ParAsarA the twinsas of the result oftheJaayamAnaKatAksham Hence, raisedhim. Srirangam of Dampathis thename AchAryaRaamAnujAgave his parents. thegraceof through this world Bhattar cameinto taniyan. andbecame BhagavAn's mariAdhais home with Bhattar. Bhattarwasca Pravachanam skills)of aBrahma ratham Himself. OurLordordered gainedtheapprobationofLordRanganAthan sannidhi inSriRanganAthA's MahAthmyam ParAsara inwhich brilliantway The month. ofVriscchikA Paksham Sukla dayof MuhUrthamofthe twelfth theBrahma glory during His singing through anugrahamobtained theextraordinary Devi, toBhUmi reveals PerumAn which is PurANam, onKaisika commentary Naamam. Sahasra SriVishNu in found Lord VishNu work instru encyclopedic which isan Darpanam, canbetreasurehouseofelaborat his works oftheth quintessence which isthe AshtaslOki, main disciple. parampar period. HeestablishedagreatSishya during firmament ofSriVisishtAdvaitham Paramath debates todefeat skillsin extraordinary Ubhaya Ve his great is commensuratewith paasurams. ThiruvAimozhi NammAzhwAr's Swamy of passages intricate Kattiyam for theThirumanjana Bhattar recite for wonderful experience beena it wouldhave at theSrirangamtemple.Thatiswhytani patanam) (PurANa purANams expounded and RanganAthan of Lord chief priest became the respectively. Soothrams and Brahma OMMENTS His ubhaya VedAnthA Scholarship is outstandingly revealed in his beautiful Tamil revealedinhisbeautiful is outstandingly Scholarship VedAnthA His ubhaya andclaritysuchas willbehallmarksofbrevity sometimes works ParAsara Bhattar's also addresseshimreverentiallyas The taniyan authority Spiritual the of result As adirect 1062 C.E(?) Sri ParAsaraBhattarwasbornin :
Dhivya Dampathis.AchAryaRaamAnujA named commemorate theauthor commemorate 6 e commentaries such as The Bhagavadh GuNa e commentariessuchasTheBhagavadhGuNa yan salutes him as SriRangEsaPurOhitha:and salutes him yan the post-RaamAnujA and pre-Swamy Desika andpre-Swamy Desika the post-RaamAnujA AchArya RaamAnujAinParAsarA,he vested by ParAsara Bhattarwasa Gharbha-SrimAnasa rried in a palanquin by dhvijOtthamAs tohis rried inapalanquinbydhvijOtthamAs a part of VarAha PurANam,whereVarAha a partofVarAha ree Sri VaishNavite Rahasyams. Some times, times, Rahasyams.Some SriVaishNavite ree dAnthA scholarship, AchArya pathaviand AchArya scholarship, dAnthA ai through the adoption of Namjeeyar ashis of ai throughtheadoption Lord RanganAthA or provide nirvAham for for nirvAham orprovide Lord RanganAthA to celebrate the expository skills (PurANa to celebratetheexpositoryskills(PurANa Kaisika theexpositionof Bhattargave cting us on the glories of the 1000 names of ofthe1000names us ontheglories cting Lord RanganAthA as the elder twin born to eldertwinborn the as Lord RanganAthA a Vaadhins. He shoneasabrightstarinthe a Vaadhins. as the son of KurEsar and AndAL. ParAsara as the sonofKurEsar andAndAL.ParAsara ParAsaraBhattAryarasrecordedinHis his contemporaries to his contemporaries Sri ParAsara BhattAryah, a salutation that BhattAryah,asalutationthat SriParAsara of ParAsarA to this child and the Dhivya andtheDhivya child tothis of ParAsarA s of VishNu PurANam PurANam VishNu s of listen toParAsara listen creation: forms) of namesand (the worldoftheform auspicious GuNAs (anantha kalyANa guNAs). (anantha GuNAs auspicious by prayer)through hisanjali toHerat thestart prArth Universe). ParAsaraBhattaroffershis S S M their heartsinto“waterymaterial”( KalyANa GuNams.The power ofanjalitotheLo ofHeranugrahams at thestartof the conferral ParAsara BhattAryar. chosen by andphrases anubhavams ofthewords shape. AdiyEnwillalsocompileadditionalin them from hasbenefited AdiyEn issues. PriyA Sri Nrusimha in arehoused ParAsara BhattAryar. They by tatthvams covered the specific andapproval the pleasure for creator functions so!), asif (let ussay some strain, achieves, at fruition tothetaskofgovernanceUniverse of andasense adds ameaning that majestic lookofapproval is Her It great MahALakshmI. LOKAM PECIAL EANING
Sri RanganAyaki is Sarva Loka SaraNyai (the SaraNyai Sarva Loka is Sri RanganAyaki the tw of posture thesupplicant “This anjali, ef Lord's Our with starts slOkam The first to with anAnjali starts ParAsara Bhattar Dr.V.N.V. hasaddedbriefcommentsinTami N 1
AS OTES
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Sriyai samastachidhachit BY D angIkAribhi: aalOkai:saarTanthyai KrutOnjali:||
ADIYEN R .V.N. V A¼IkairiÉralaekE> sawRyNTyEk«tae=Ãil>. iïyE smSticdiciÖxanVysn< hre>, (V.S.): ED A Jala paNDam =am+jalayathi ithi Jala paNDam NTHA D 7 ESIKAN anA-poorvaka prapatthi (Self surrenderpreceded anA-poorvaka prapatthi(Self vidhAna vyasanamHarE:| of Sri RanganAyakI! To Her, my anjali!” ToHer, Sri RanganAyakI! of RanganAyakI PirAtti (Sriyai KruthOanjali:) for for KruthOanjali:) (Sriyai PirAtti RanganAyakI He does all this only to please Her! The great only topleaseHer!The does allthis He
formation points as elaborations for extended formation pointsaselaborationsforextended forts to create the Naama-Roopa Prapancham Prapancham create theNaama-Roopa forts to and Sri RanganAyakI's significant part in its and SriRanganAyakI'ssignificantpart of his creation of a sthuthi about Her limitless aboutHerlimitless of hiscreationasthuthi and will highlight them as the postings take the postings willhighlight them as and rd or His Devi hasthevaibhavamofmelting rd orHisDevi , creating it, protecting it, etc.,thattheLord it, protecting creatingit, , his creation of aneulogyHeranantha his creation o palms (of the hands) is submitted tothe submitted is hands) (ofthe o palms l beyondtranslationsoftheslOkamsabout object of refuge by all the denizens ofthe by allthedenizens ofrefuge object /V.N.V.) :
) .
sadagopan.org sadagopan.org RanganAyaki. Themeaningofthe28t the Anjaliperformed(kruthOnjali)ofParA Sriran to pertaining AchArya RaamAnujA by Him and vice-versa. by Himand inconformi Rathnams are GuNa MahA Lakshmi's Abhima conformity; means likeness, Anuroopam co-exist theirunique to indicate conjunction Lord. done forHer forHer(KruthOnjali)first the anjaliperformed Gadhyam: SaraNAgathi- Lakshm (MahA when hesalutedSriranganAyaki AlavandhAr ( The phalan of the 28th slOkam of Alavandhar fo The phalan of the28thslOkamAlavandhar hastranslated Late SrimanS.BhAshyam since SampradhAyam our first befitting Sri RanganAyaki to prays AchArya RaamAnujA hisPredecesso AchArya RaamAnujAfollowed toth anjali performing was Swamy ALavandhAr SrimAn BhAshyam points out ParAsara Bhattar startswiththeanjali-m ParAsara Bhattar yield theaboveresults”. Thatanjalineverfailsto andmakes themmultiply. enormous auspiciousness form, thatanjali once inany WhenOneperforms NaarAyaNA! “Oh Sriman Himself”. NaarAyaNan andworthyofthenaturalform liking as, Greatness,Rulershipa Thine, such co limitlessinnumerable most wonderful, “Oh BhagavathI!OhSriyamDevi!Thysel 28 th “Bhagavan NaarAyaNa-abhi slOkam of his sthOthra Rathnam slOkamofhissthOthra guNa-vibhava-iswarya- seelAdhi-anavadhika-athisaya- asankhyEya KalyANaguNAPadmavanAlayA”. SubhAnipushNAthina tadhaiva mushNAthi asubhAnyasEshatha: tadhaiva mushNAthiasubhAnyasEshatha: tvadangrim-uddhisya kadhApi kEnachith tvadangrim-uddhisya kadhApi yathA tathA vaapi sakruth kruthonjali: | kruthonjali: yathAtathAvaapisakruth that thewords“anuroopa”a destroys all their sins withouttrace.Itconfers alltheir destroys h SlOkam of Swamy AlavandhAr is: Swamy AlavandhAr of h SlOkam ganAyaki (MahA LakshmI)asfollows: ganAyaki 8 udhrA as taught by his PoorvAchAryan, Swamy udhrA astaughtbyhisPoorvAchAryan, and qualities of Your Lord, Bhagavan ofYourLord,Bhagavan and qualities ence in the case of the Dhivya Dampathis. inthecaseofDhivyaDampathis. ence the above SaraNAgathy gadhyam passage of passage the aboveSaraNAgathygadhyam matha-anuroopa-Svaroopa- nd highvirtuesareall to YourLord's sara Bhattar in his first slOkam to Sri Bhattar in hisfirstslOkamtoSri sara will havethesameauspiciousresultsasthat jAthuheeyathE|| i) on a Panguni Uttharam day through his daythrough Uttharam i) onaPanguni f, Thine form, its qualities, andthe form,itsqualities, f, Thine ): llections of auspicious qualities of ofauspicious llections ty with those of the Lord and much desired desired andmuch Lord ofthe ty withthose r AchAryan (PoorvAcharyan, AlavandhAr) (PoorvAcharyan, r AchAryan tham means agreeable or desired status. tham meansagreeable or desiredstatus. e Lord of Srirangam in the above slOkam. the aboveslOkam. in e LordofSrirangam r BhagavaAn is identical initseffectto BhagavaAnisidentical r anjaliatYoursacredfeet, even nd “abhimatha” areusedin nd “abhimatha” AlavandhAr, who observed in his ChathusslOki SlOkam: ChathusslOkiSlOkam: inhis AlavandhAr, whoobserved LakshmI(SriDevi).Wehaveto eulogize MahA (ThuvaLuthal like a worm in hot sand) dueto likeaworm(ThuvaLuthal inhotsand) KurEsari of theword“amee”(amee vayam), RanganAyaki intoParaBhakthi, Para Jn~A Sri for his Bhakthi of ripening for the Devi. Heprayed sthOthram onSri of his preparation LakshmI! ameevayamchatEKatAksha cast YourdayA-ladenglancesonadiyEn( prapannan asYourservantandgladdenadiyEn forher blessings thisappeal He concluded Her( toeulogize Buddhi Speech ofdivine with thepower in thisimpossibleeffort:“ should helphim IhAmahE sthOthum samastha lOkaJananImthvAm Devi clever approach.HestatedclearlytoSri RanganAyaki. Mother, Sri slOkam first (KruthOnjali:) inhis AlavandhAr (E T O that?). tosaybeyond thereanything is SriDevi, is name (AsYour ATTRIBUTES? AUSPICIOUS LIMITLESS YOUR DESCRIBE TO WEBEGIN CAN HOW DEVI. SRI AS KNOWN IS NAME YOUR of servants). vargams(assembly are Yourdaasa otherDevAs IndrA and prakruthi, whichenchantstheworldisYour TheMoola (transport). Your Vaahanam is Garudan SvarUpi seat.Veda and Your bed HE BSERVATIONS - XTENDED KurEsar performed his Anjali (prArthanA poorvaka Prapatthi) at Her lotus feet in in feet lotus Her Prapatthi)at poorvaka Anjali (prArthanA his KurEsar performed KurEsa siddhi, dhivya-Vaak for After asking He wanted then for the PrEma Dhiyaatobl the He wantedthenfor Recognizing his own inadequacies in hisatte in hisowninadequacies Recognizing is thePurush husband Oh JaganMohinI!Your theinadeq reverentially remember We haveto Bhattarhadthisinmindperh Sri ParAsara G LORY
M OF EANING
ON THE
THE N AME PrEma pradhAnamdhiyampraguNaya ): SrIrithyEva chaNaamatEBhagavathi M AH BhrUma: kathamthvAm vayam? S RI A L that will fit this occasion). occasion). that willfitthis D AKSHM EVI
Veesi visruthE: LakshyamshyAma:). Veesi visruthE: ChathusslOki: First SlOkam, FourthQuarter FirstSlOkam, ChathusslOki: I T yukthAm BhAvayaBhArathIm Imam JanamthAvakam nam and PARAMA BHAKTHI. Withthechoice BHAKTHI. nam andPARAMA 9 sacred curtain. The wives of BrahmA, RudrA, The wivesofBrahmA,RudrA, sacred curtain. with a humble prayer: Please command this with ahumbleprayer:Pleasecommand ATTHVAM that he wanted to praise Her (hE SrirdEvi! Her (hESrirdEvi! praise that hewantedto of Sri GuNa Rathna Kosam addressed tohis addressed RathnaKosam GuNa Sri of with the acceptance of this Kaimkaryam and with theacceptanceofthis thelackof KaruNAKatAkshamofSri ossom into Bhakthi (Bhakthim Bhandhaya). Bhakthi (Bhakthim ossom into ndicated his unfortunate state of suffering stateofsuffering unfortunate ndicated his mpt toeulogizeSriDevi,KurEsardeviseda r begged for the growth in affection-laden affection-laden in growth forthe r begged be humble in approach in the spirit of inthespirit behumbleinapproach Otthaman, Sri RangarAjan. AdhisEshanis Otthaman, Sri aps, when he chose the very wordsof aps, whenhechose thevery uacies ofourselves,whenweventureto ). He pleaded however with Her that She She Her that with ). Hepleadedhowever
). DhAsam Nandhya! hE Nandhya! DhAsam ” (Please bless me ” (Pleaseblessme
sadagopan.org sadagopan.org dEvi. acts assaphalam(fruitful)andmeaningfulafte fulfilled aboutHisaccomplishment of Her movement and beautiful RaajadhAni, Shewillonlydisplay Ranga Sri RaaNiincluding andMahA World ofthe As anEmpress approval). (encouraging eyesas and Her brows moved words. Shejust visualizes further Our ThAyAr at the side of th OurThAyAratthesideof further visualizes all sentientsandinsentients( RanganAyaki beyond“ eulogize Sri (AayAsam) experienced bytheLorddu (AayAsam) experienced enormous effortofcreatingthesentientsand that andhesuggests toBhattar Lord according were worththewhile;Hefeelsrelievedfrom anghikAram (approval)ofHisdEviandfeelsfulf Lordseesthe nod. withanencouraging His splendidcreations Lord andapproves vijn~Apanam: “ vijn~Apanam: procedures toaddresstheDhivyaDampathis Pu AsSriRangEsa anjalirites. his performed RanganAyaki. D R .V.N. V KurEsar refers tothisKatAksha-AngIkAram KurEsar refers pleasedwithth immensely is Sri RanganAthan What signal did Sri RanganAyaki give to Sri RanganAyaki did What signal ParAsara Bhattar followedhisfather's ParAsara Bhattar Lord, Ha Our ParAsara Bhattarvisualizes Sri on totheotherkeyword move We willnow Although the creation of this Universe isapl of thisUniverse creation the Although -- Second half of Sri Sthavam: First SlOkam SlOkam First Sri Sthavam: halfof --Second srushti this iswitnessing Sri RanganAyaki ED A Sriyai: --SaarTyanthyai:KRUTHONJALI: NTHA D YasyA:Veekshyamukhamtadhangitha- ESIKAN krIDEyam kalu nAnyathAsya rasathA krIDEyamkalunAnyathAsya parAdhInO vidhatth akhilam parAdhInO brows withoutaayAsam(stress). syAthIykarasyAthDayA” samastha Chidhachith Srushti Chidhachith samastha ' S Her sign of approval of the Lord's efforts with the modest modest with the efforts oftheLord's of approval sign Her C SRIYAI: KRUTHONJALI: SRIYAI: s. That made His day as it were! He considers His Srushti Srushti His it were!Heconsiders His dayas s. Thatmade OMMENTARY ring theleelaiofJagath-Srushti. 10 the reading of the signal from His PirAtti. PirAtti. His signal from ofthe the reading sampradhAyam and that of AlavandhAr and thatofAlavandhAr and sampradhAyam e Lordasawitnessto a signofHerAamOdhanamandangIkAram a the insentients. Bhattar refers to the Sramam BhattarreferstotheSramam the insentients. of the chEthanams and achEthanams by Her by chEthanams andachEthanams of the her Lord? through She didnot say anything in the Saastraic manner. Hence He had the theSaastraicmanner. in Hence Hehadthe rOhithar, hewaswellversed intheproper in of Sri Devi his Sri Sthava SlOkam: SlOkam: Sri Sthava his SriDevi in of r readingthatsignalofapprovalfromHis the Lord is somewhat distressed over the distressed the Lordissomewhat ri-RanganAthan engaged in the creation of creation in the engaged ri-RanganAthan illed. HeconsidersnowthatallHisefforts is feedback from Sri RanganAyaki and feels andfeels Sri RanganAyaki from feedback is ay for the Lord, It is still an effort for the forthe is stillaneffort for theLord,It ay s andwordgroupschosenbyBhattarto : ”
”. ) in this first slOkam. He He ) inthisfirstslOkam. this scene(aalOkai:). angIkAribhi: aalOkai: Saartham) angIkAribhi: movement: brow ofHerapproving at thesight Her signof feelsfulfilledthrough SahAyan and from HisdEviregardingJaga angIkAram BaalakasyEva chEshtaamTasya-” ( play ( Brahman).TheseareallVishNuVibhUthis Supreme JanmAdhyasya yatha: RanganAyaki (Sri GuNa Rathna Kosam) wi RathnaKosam) GuNa (Sri RanganAyaki performs his anjali to Sri RanganAyaki soth HisdEvi). in Unisonwith (Enjoyment andenjo His Devi of of thebrows) movement PathArtham BhOgaSthAna BhOgOpakaraNa, joys resultingfromHisLeelais.Whenth own way, His not heedthosecuesandgoesabout SamhAra Leelaisaswell as grantingthePurush A (M MahA LakshmI presiding over Sri Ranga RaajadhAni. overSriRanga presiding MahA LakshmI composedonSri you asmallkrithiadiyEn approval of HisdEvi. Ra for Thisis VidhAnam). (Chidhachith the insentients and thesentients create to His efforts during (Vyasanam) distress chEshtithams DDITIONAL EANING ParAsara BhattarsaysinthisslOkamth ParAsara Bhattar invokes the spirit of the thespirit ParAsara Bhattarinvokes Pallavi: Vachaspathi inRaagam besung could This Krithi toshare with wouldlike adiyEn Kosam, GuNa Rathna articlesonSri ofthe In thecontext the metwith have that accomplishments srushti His joy over filledwith is heart His ParAsara BhattarasParamaVedAnthin ParAsara Bhattar takes poetic liberty and takespoeticliberty ParAsara Bhattar HisdEvi by follows thehintsgiven Our Lord Anupallavi: KreeDA HarErithamSaravam:Saan VandEham Maatharam ): C ) are compared to that of the child's play by VishNu PurANam: playbyVishNu ofthechild's ) arecomparedtothat UmA VaaNi SamsEvitha CharaNAm SamsEvitha UmAVaaNi Pankaja-Vana PriyAm Paapa NaasinIm (vandEham) NaasinIm (vandEham) Pankaja-Vana PriyAmPaapa MaaninIm MahA LakshmIm OMMENTS (All those which areseeninthisUn (Allthosewhich
BY
ADIY . .
E N : sOkthi (statement for our enjoyment). our enjoyment). for (statement sOkthi ll be meaningful (saarTam = saha+artham). ll bemeaningful(saarTam=saha+artham). 11 thi parvam ofMahABhAratham thi parvam RanganAyaki ThAyAr, who is none other than RanganAyaki ThAyAr,whoisnone e Lord grants the sentients their BhOgya, e LordgrantsthesentientstheirBhOgya, Arthams according to their karmAs. If He did IfHedid karmAs. totheir according Arthams approval. His fatigue (vyasanam) disappears approval. Hisfatigue(vyasanam) above Sristhava SlOkam of His Fatherand of above SristhavaSlOkam at theLordwelcomes,naywaitsfor ys His leelAs out of a sense of Iykarasyam Iykarasyam of of asense out HisleelAs ys is fully aware of the Brahma Soothram: is fullyaware Brahma Soothram: of the at hiseffortstocrea suggests thattheLordexperiencessome s. Hefollowstheunspokencues(the th Srushti leelais, since He isLakshmI- since leelais, Srushti th He would feel that He is deprived of the He wouldfeelthatisdeprivedofthe 's face to perform His Srushti, Sthithi, Sthithi, HisSrushti, 's facetoperform createdbytheLordlikeaneffortless (HarE: VidhAna-Vyasanam, Sriyai: (HarE: VidhAna-Vyasanam, iverse are Creations from Him, the iverse areCreationsfromHim,the te the sthuthi of Sri ofSri te the sthuthi ). His leelais ). Hisleelais “kreeDathO
sadagopan.org sadagopan.org to by Sri Sooktham passage: Sookthampassage: to bySri Anupallavi: Pallavi: SECTIONSOFTHEKRITHI ONTHEINDIVIDUAL COMMENTS are well understood. She is thus agha or agha are wellunderstood.is thus She ma (keerthi) inthis HerYashas AshtOttharam. ones). Sheis“ embodied isthe“ She andSmruthis. Sruthis who areadiyArsofMahALakshmi. SriSookthi: Her withthe is “ She KatAksham. Limitl Daasi Vargam. and SarasvathijoinHer and “ the “ Sarasvathi etal).Sheis distress. innotle andresolute “Maaninee”, Sheisproud face away anger ofHerLord,whoturnshis levelofworship.Sh is theobjectofhighest “UmA VaaNiSamsEvithaCharaNAMPankaj through Sarva Paapams Her powertodestroy fore intheLotus ofresiding is fond Sri Devi Here KurEsargoesonestepfurtherandstates and (UmA Vargams Her daasi by aresaluted sacredfeet Her Lakshmi, As MahA Devathai, who Para whoistheresolute MaathA, MahALakshmI, Loka our to Salutations CharaNam: GuNa Rathna Kosam
Thaam Deva Deva MahishIm SRIYAM AAASRAYAAMA:” Thaam DevaMahishImSRIYAMAAASRAYAAMA:” Samudhra TanayAm HiraNya VarNAm (VandEham) (VandEham) VarNAm TanayAmHiraNya Samudhra KamalAm MahishIm SriRangarAja nithya SaanthAm MaadhavaManOharImMahAdEvIm “VandEham Maatharam, ManinIm MahALakshmIm”. Maatharam,ManinIm “VandEham “Saa BhArathI BhagavathI thu yadhiya DAASEE thuyadhiyaDAASEE “Saa BhArathIBhagavathI MangaLAnAm MangaLam PADMAALAYE PadmadaLAyadAkshi”. PadmadaLAyadAkshi”. PADMAALAYE “Padma-PriyE PadminiPadma-hasthE Yashasvini ” (treasure house of gems ofKalyANaGuNams).Hence, UMA houseofgems ” (treasure SadguNa ArNonidhi SadguNa sarva bhuthaHithaPrathai ” and“ Paapa Naasini of the highest order. ofthehighestorder. PaapaNaasini Soumya RoopAm Soumya 12 SarvOpadhrava-VaariNyai ess Isvaryams come their way due to LakshmI duetoLakshmI way their ess Isvaryamscome tter andHerabilitytodestroyallupadravams tter sts. Her affectionfortheredLotusisreferred sts. Her e is resolute in saving Her children fromthe in savingHer is resolute e ”. KurEsar has performed SaraNAgathi to SaraNAgathi KurEsarhasperformed ”. at the trespasses committedbythem.As at thetrespasses ” (the ocean of auspicious divine attributes) attributes) divine of auspicious ” (theocean tting Her Children down in their times of times downintheir HerChildren tting Her Kataksham alone iswellcelebratedin Her Kataksham that Sarasvathi Devi istheservantofthose Sarasvathi that a-Vana PriyAmPaapa-NaasinIm” ” (conferrer of hitham toall of hitham ” (conferrer ” as saluted by her as salutedby ” salutes Her golden complexionmajestically salutes Her golden creeperandthebrightflashof like the Her complexionis nectar (Samudhra-tanayA). thechurningof from thereduring Ocean.Shearose of theMilky SheisreveredasKamalA.thedaughter RanganAthan. Roopa, Pa is Soumya lakshanams). ThusShe Her SaamudhrikA thru ofperfection andacme Sundari (SarvAnga limbs one ofHer andtranquility(Nithy embodiment ofcomposure Sheisnever angry and (MahADevi)ofAchyuthaVaradhan. is an the PerumdEvi We will move on to the second slOkam. We willmoveontothesecondslOkam. is total spellasMaadhavaManOhari.She Her is under and He Lord Her She enchants CharaNam: ChandhrAm HiraNmayeemLakshm ChandhrAm “HiraNya VarNAmHariNImSuvarNa-RajathasrajAM (VandEham Maatharam -- MahA LakshmIm)” Maatharam--MahALakshmIm)” (VandEham SamudhraTanayAmHiraNyaVarNAM “Maadhava ManOharIm MahA DevIm MahADevIm “Maadhava ManOharIm Sri RangarAja MahishIm KamalAm SriRangarAjaMahishIm nithyaSaanthAmSoumyaRoopAm at the very beginning of its eulogy: its eulogy: of attheverybeginning 13 lightning (HiraNmaya varNam).SriSooktham lightning(HiraNmaya dhmini. She is the Patta Mahishi of Lord ofLord Mahishi Patta is the She dhmini. a SaanthA).Herbeautyisrevealedinevery Im JaathavEdhOmaAavaha”
sadagopan.org sadagopan.org sthuthis set in forty five kinds of poetic metres. sthuthis setinfortyfivekinds ofpoetic NaacchiyAr. ofSriRanga deep devotee Bha ParAsara of Sri in thecontext and placeit S S (M AchArayrkaL VaazhiThirunAmam AchArayrkaL RI LOKAM EANING P Dr. S.PadmanAbhanof theDepartmentof Second AchAryan asthe RanganAyaki Tribute toSri Sixty oneoftheSriGuNaRathnaKOsambelo of th Our deepSalutationstotheholyfeet lotusponds! beautiful forits known Srirangam kind at wh of MahALakshmi, avathAram this Hail to sampradhAyam! Sri VaishNava Hail tothisAchAryan,whorevealedtheinne toserveasthenext (VishvaksEnar) of Tatthav-Hitha-PurushArth meanings inourAchA Hail tothis(second)AchAryan (eternal)placeof Herresidence! the enduring has chos most beautifulOne,who Hail tothe Women! among symbol auspicious most whoisthe Lady, Hail tothe day! on the sacredlady, Hail towhoincarnated ! redlotusflower ladyborninthe Hail totheauspicious startwiththetribut adiyEn will ARAASARA 2 ): YenkaL Yezhirc-ChEnai mannarkku Itham-uraitthAL VaazhiyE VaazhiyE mannarkku Itham-uraitthAL YenkaL Yezhirc-ChEnai B Senkamalac-Cheyyarangam S Senkamalac-Cheyyarangam HATTAR Maalarangar MaNiMaarbhaimannumavaLVaazhiyE Irupattanju uttpporuL Maaliyampum AvaL VaazhiyE Maaliyampum uttpporuL Irupattanju Pankayap-poovil PiRantha Panguniyil Utthara NaaL PaarruthitthALVaazhiyE Panguniyil UttharaNaaL MangayarkaL Tilakamena Vantha Selvi VaazhiyE VanthaSelviVaazhiyE MangayarkaL Tilakamena Sriranga NayakiyAr ThiruvadikaL VaazhiyE ThiruvadikaL NayakiyAr Sriranga ' S
STATUS ” and commence thecommenta ” andcommence
AS link in the eternal AchArya Vamsam! link intheeternalAchAryaVamsam! e to Sri RanganAyaki housed in “ in housed Sri RanganAyaki to e
A M 14 e Empress of Srirangam, SriRanga NaacchiyAr! of e Empress AH ttar's well respected skills as a MahAKaviand ttar's wellrespectedskillsas this LeelA VibhUthi on a Panguni Uttharam on a thisLeelAVibhUthi ezhikka VanthALVaazhiyE Paavai NallALVaazhiyE A K en the sacred chest of Lord RanganAthA, as Lord the sacredchestof en ams to our sacred Senai MudaliyAr sacred SenaiMudaliyAr ams toour r meanings of the twenty five Tatthvams of Tatthvams twentyfive of the meanings r o incarnated to grow the Isvaryams ofevery togrowthe o incarnated rya paramparai,whoinitiatedtheesoteric Sanskrit has analyzed brilliantly the Sanskrit hasanalyzed brilliantly the AVI ng tothetotalof337verses inallhis
ry on the Second slOkam ry ontheSecondslOkam
OrANN Vazhi a MahAKavi: individual enjoyments). Speech), poetic metres, skillsinhanding metres, Speech), poetic elegance to stand out), SusabhsabdatA (usage of Refined words and expressions). words (usageofRefined elegance tostandout),SusabhsabdatA SamatA Ojas (powertostimulatethemind), BhAvAs suchas RasAsand by enjoyable marked slOkam againandagain.Ithasaninsa words donotallowanys the poetry. ParAsara Bhattar's sthOthrams in generaland ParAsara Bhattar'ssthOthrams SlOkams.Dr.PadmanAbhanlists Rathna Kosam where moreevidentthanintheSriGuNa anditisno sthuthis led togreatnessinParAsarA's has anugraham Such arare sannidhi. Their in acradle lulledhimtosleep and own child of limitless anugrahamoftheDhivyaDampathis examplestheskillsof with He hashighlighted Bhattarasa skillsofParAsara extraordinary words chosen bythepoet. words chosen ofthe thefullsignificance tocomprehend tries acriticalmind depthsonce unfathomable immeasurable Joy(Aanandham). world of The SecondslokamofSriGuNaRathnaKosam The end result is like “ The endresultislike Additional marks of greatness arise Additional marksofgreatness from “ “ “ “ “ “
animishanishEvyam SravaNayO: Bahu-guNa ParINAhi Bahu-guNa SayyA orPaaka Sadhya: Paranirvruthi PadhAnAm SaubhrArtham PadhAnAm Gahanam ParichithamivAthApi ”: Judicious juxtaposition of the words of thewords ”: Judiciousjuxtaposition ubstitution or change. or ubstitution ”: Capacity”: to transport themind of ” Having many other GuNAs to distinguish it as great poetry todistinguishitasgreatpoetry otherGuNAs many ” Having SitAkshIra NyAyam SitAkshIra ïIr¼rajmih;I— iïymaïyam> . invaRhkaeriktnemkqa]lIlam! , %‘asp‘ivtpailtsÝlaekI- ”: Acloseaffinityandcohesi ïIr¼hMyRtlm¼¦dIpreoa< ”: Capacity and to reveal the dimensions magnanimous ” Having a total effect of Sweetness in hearing the in hearingthe ” HavingatotaleffectofSweetness tiable effect due to its MaadhUryam. tiable effectduetoitsMaadhUryam. VyAkaraNam (Grammar) and NyAyAs (Maxims). andNyAyAs (Grammar) VyAkaraNam 15 Mahaa Kaviandgreat SriVaishNaviteAchAryA. (balanced expressions), Kaanthi(lustreand ParAsarA as a MahA Kavi arising from the the ParAsarAasaMahAKaviarisingfrom Sri GuNa rathna Kosam rathna GuNa Sri clever use of SabdhAlankArAs (Figures of (Figures clever useofSabdhAlankArAs ” (adding Sugar to Milk to enhance their enhance their to toMilk Sugar ” (adding “PrasAda (Clarity of word and meaning), meaning), and ofword “PrasAda (Clarity a few of these quality marks in MahA kavi a fewofthesequalitymarksinMahA Srirangam, whoraisedParAsarAastheir Srirangam,
is a classic exampleofthepoeticskills is in aslOkamsuchwaythatthe on among the words chosen in in chosen thewords on among the listener and the reciter to a a to thelistenerandreciter verses in particular: inparticular: verses
sadagopan.org sadagopan.org amuse Her. He takes the cues fromHeringith He takesthe amuse Her. fact, hegoes In His acts. in allof (inner presence) “Tadh” (SrimanN with that fully matched Brahma Soothram(Samanvayam, chapters of Lord's divineattributesineveryway. Kosam. Rathna GuNa th willbedeveloping Bhattar ParAsara Swamy as“ understood Prakruthi andIsvaran. ofJeevans, theempress forMahALakshmi, stands Lord. “IsvarI” the “Isvaran” denotes and this compound world breaks up into four individual words: fourindividual breaksupinto and thiscompoundworld PumprahdAnEsvarEsvari T just anotherJeevan. (commander)a Her astheirniyAmikai recognize Muktha JeevansandNithyaJeevans).Allth clearly: KaalakshEpam granthams. fromasmathAchAryan's on Hertattvam thoughts the like us.AdiyEnwillsummarize HE “Tadh” here denotes Isvaran (Sriman NaarAyaN “Tadh” heredenotesIsvaran(Sriman asthe“ She isunderstood (PumpradhAnEsvarEsvari ortheIsvari unde As PumpradhAnEsvarEsvari,Sheis Here “Pum”standsfortheJeevans(pumAn); “ Sri Lakshmi Sahasra Naamam Sahasra Sri Lakshmi Jeevans, LordessofthethreekindsChEthanmas(Bhaddha She istheonewho She is“ and glories quickly Her understand us help There aretwopramANamsthatwould scope to in gigantic is Tattvam MahA Lakshmi M Pum+PradhAnam+Isvaran+IsvarI AHIMAI Thrividha chEthanarkkum SWAMINEE chEthanarkkum Thrividha
OF sarva-prakAra-abhimatha-anuroopa-svaroopa S RI SrIranga-harmyatala-MangaLa-dIpa-rEkhAm SrIrangarAja-MahishIm SriyamAsrayAma:|| nirvAha-kOrakita-nEma-katAsha-leelAm | R ”. This word “ ANGAN UllAsa-Pallavita-Paalita-SaptalOkee- Tadh sadhrusImSriyam A YAKI recognizes Her as “ recognizesHeras ”.
PumpradhAnEsvarEsavri 16 aarAyaNan, Her Lord). She hasantharbhAvam aarAyaNan, Her rstood thus as the Sarva NiyAmikai rstood thusastheSarvaNiyAmikai ams (signs) originating from Her eye brows in originating fromHereye (signs) ams AvirOdham, Saadhanam andPhalam).Sheis AvirOdham, Saadhanam e threeJeevanstakeordersfromHerand of PumpradhAnEsvaran Himself).Sheis PumpradhAnEsvaran of ese themes in the different slOkams of Sri in the differentslOkams themes ese about His leelais like creation to please and creationtoplease like His leelais about “PradhAnam” stands for Moola prakruthi. standsforMoolaprakruthi. “PradhAnam” nd their Isvaree. Shecannotthereforebe Isvaree. nd their comprehend by peopleoflimitedintellect by comprehend ” an), who isthesubjectmatteroffour an), ” or as the Empress, who matches Her ” orastheEmpress,whomatchesHer
– GuNa-Rathna-Kosam ” has profound meanings meanings ” hasprofound Sri VaasudEvaMahishi ” . PurANam), SwamyAlavandhAr,EmperumAnAr, PurANam), anditsbeings. foralltheUniverse as theAathmA together They thusserve performed. Dharma ChAriNieventhere.Theyreceive theha Universe. Sheis creates the together. EmperumAn ro Viseshanam”. Shehasa Garbha She has“Hethu Her isproved. on focusing anushtAnam is recorded. is recorded. its beings). and oftheUniverse /creation (origin andth (innerpresence antharbhAvam access) has (Intercession with Her Lord on our behalf). (Intercession withHerLordonour sambhandham. NaarAyaNa Sriman through MahA Lakshmi have also agreed on this matter: have alsoagreedonthis later ( of SlOkams one ofthe in principle inseparable analogythatlinksth the divinecouplewithan Super-Lord or a servant, She being the all-deciding force.” all-deciding or aservant,Shebeingthe Super-Lord respectively, (i.e.),thepeaksandtroughsin turn, havedecisiveimpactinthattheywi (M Theyarewh going aboutHisduties. Yeka Seshis, the divine couple with subtle, ma couplewithsubtle, the divine Yeka Seshis, “ RanganAthA,Swamy ParAsara Bhattar cannot helppointing outthe PumpradhAnEsvarEsvaree EANING Thisis a view that has come to us from of Dharma ChaariNI is theSaha MahA Laksmi Sage ParAsarA (the authorof Sri VishNu In the fourth and the final slOkam of Chathus slOkamof andthefinal In thefourth The third slOkam revealsthatMahaaLaksh The thirdslOkam PrabhAvam PurushakArathva toher pays tribute slOkams the four of The second The first slOkam ofChathusslOkicelebrate The firstslOkam The various poorvAchAryAs, who have co whohave poorvAchAryAs, The various Paraasara Bhattar is going to dwell on the ex Paraasara Bhattarisgoingtodwellonthe “I payobeisancetothatGoddessSriRangan Jagath” idham -nimnOnaatham IsOsithavya-Vishamya bhEdhatha: yadh-bhru-vibhrama “nama: SriranganAyakyai In Sri RangarAja Sthavam intended expre RangarAjaSthavamintended In Sri Svatha: SrIsthvam VishNO: Svatha: SrIsthvam ): ” aspect of Sri RanganAyaki: ” aspectofSriRanganAyaki: ---) at is revered togetheras“ at isrevered 17 ll cause the higher-ups and the lower-downs thelower-downs ll causethehigher-upsand tching attributesas mmented on Sri AlavandhAr's ChathusslOki AlavandhAr's mmented onSri the world; why, it could even make one — the — the the world;why,itcouldevenmakeone Sri GuNa Rathna Kosam thatwewillcover Sri GuNaRathnaKosam Here the celebration of Her role as UpAyam Her roleasUpAyam of Herethecelebration e lustre ofagemwiththeitselfasan e traordinary andspecialrelationshipbetween s the parathvam (Supremacy) obtainedby s the parathvam(Supremacy) slOki, thePhalanresu EmpArandalltheway downtoSwamy Ayaki, whosebrow-risingandloweringin mi known for such soulabhyam (easeof such soulabhyam mi knownfor us involvement)injagath-KaaraNathvam le thus in all karmAs, which dampathis do dampathis karmAs,which in all le thus ssly tocelebratethegloriesofLord vis of Jeevan together, when Prapatthiis vis ofJeevantogether, the Lord. As His Saha Dharma ChAriNI, ChAriNI, Saha Dharma His Lord.As the with Him then andis involved as Saha —Sri Rangarajasthavam:SlOkam7 Yeka-Seshi Dampathis. Sookshma mithunam lting from this UpAya thisUpAya lting from ” and
sadagopan.org sadagopan.org mahath Isvaryam. mahath Isvaryam. sacred verse there. Therecitation ofBothth Raaga ofPadma also recitethefirstslOkam Dhivya Dampathisfortheirson. in wherethe two ThirumanaThUNgaL, between the Poorvaka PrapatthislOkam. ParAsara Bhattar. T (M the Yeka Seshithvam aspectoftheDhivyaDampathis: the YekaSeshithvam everything! --Thecreation oftheseve twinklingofthe(ordinar light orineffective Bhattar: LakAra prayOgams: Madhura forits isknown which Kosam, play. ThenithyaVibhUthi Your of Our ThAyAr, Sri RanganAyaki! SriRanganAyaki! of OurThAyAr, sooris) to the parijanams (nithya commands all Lord. beingYour while of You, proud isimmensely RanganAthan Sri consort Your Krupai. byYour be protected to the Ones The fortunateNithyaSoorisareforservingYou. RANSLATION EANING Please recite this slOkam dur this slOkam Please recite atSrirangam ofSriRangarAjan'sSannidhi recitedinfront isproverbially This slOkam These lakAramsstartwithUllAsamandconc In the22 “HER eyeglances,thatopen upandpartiallyclos “ the sevenof18wordschosenbySwamyPrasara The MadhuralakAramsarehousedin aremeantfor Universe this of andtheinsentients Allthesentients Oh SriRanganAyaki! adiyEn will now takeupthecommentaryon adiyEn will EmperumAnAr in SaraNAgathiGadhyam ex UllAsa, Pallavita, Paalita, SaptaLoke UllAsa, Pallavita,Paalita, ): nd dhanyAstE parichArakarmaNisadaPasyantiyESooraya:| dhanyAstE slOkam of Sri GuNa Rathna KOsam, Rathna GuNa Sri slOkamof hElAyam akhilam charAcharmidam BhOgE VibhUti: ParA hElAyam akhilamcharAcharmidamBhOgEVibhUti:ParA
OF Sri RangEswaraDevi!KevalanirvAahyaVargEvayam SeshithvEPumAnParikarAhyEtEtavaspAraNE ||
THE M EANING ing your next visit to Lord RanganAthan's sannidhi. You can can You sannidhi. Lord RanganAthan's to next visit your ing of SriVaikuntamis
BY n worlds, the protection thereof,etc. n worlds,the D e, leelAm,Harmayatalaand MangaLa R .V.N. V e slOkams will confer on you dhivya sampath and and e slOkamswillconferonyoudhivyasampath 18 y) eye. With such eye-movements, Sheachieves eye-movements, y) eye.Withsuch Paddhathi of Swamy Desikanasanadditional of Swamy Paddhathi their respective assignments. Suchistheglory assignments. respective their Here in Your LeelA VibhUthi, We remain as Weremain LeelA VibhUthi, HereinYour lude withMangaLaminthisPrArthanA- the second slOkam of SriGuNa Rathna second slOkam the EDANTHA fant ParAsarar'scradlewassetupbythe for Your BhOgam (enjoyment)aswell. forYour Swamy ParAsaraBhattaracknowledges e, aremajor as acts-not tobethoughtof plicitly states that MahA Lakshmi Lakshmi thatMahA plicitly states D ESIKAN
” sprouts budding are protected by the UllAsa sprouts buddingareprotected bythe sport. “Pallava:”also blossoms. means anamorous thereforethatwhichbudsor means abudor blossom. Pallavitha asprout,sprig, meaning who haveseenacreeper grow canrelateto imagined. imagined. creeper ofSriRanganAyakiperformingUllAsaL on thestructureofutthamaKaavyamsandsthu covered bytheKavyap UllAsams mean theTen or itcan It canmeanJoy/delight meanings. dancers. for female isfortheMaledancer, andth energetic dance it moves, it is like thetender, UllAsa laasyam of a female dancer. As TaaNDavam, the A C LokI auspicious lamp lighting our way. auspicious lamplighting fromthereasthemost forever astheEmpressandshines great palaceatSrirangam RanganAyaki. Sri tender creeper, that from arising glances benevolent ofthe the power from deeds happen Allofthesewondrous andtheirbeings. growthofthetreesevenuniverses and budding openingsand closin effortlessly withthoseeye destruct andthe protection that thecreation, extraordin of LordRanganAthan!Reflectonits Maywesurrenderuntoher!” auspiciousness. RanganAyaki, whodwellsintheroyalpalace are the levelofworld-governance Wh Her divineEye-glance. the tendercreeperthat areall blooming, the buds buds, its bearing growth, DDITIONAL OMMENTARY The thirdwordis“ The second word is“ The second numberof has UllAsam Theword RanganAyaki. Sri to unique Laasyam is UllAsa This The first Paadham thus refers to Sri RanganAyaki as“ refers toSri thus Paadham The first The sevenLokAsareprotectedbyajoyous atthe resides oftheworlds samhAram and sthithi thesrushti, consort behind That divine opening an oftheeye thewonders Please witness Imagine thewholeseven-worldobjectasa ”.
OBSERVATIONS
BY D R .V.N.V Paalitha Pallavita
EDANTADESIKAN BY ” meaning protected. What is being protected?Thejoyous Whatis ” meaningprotected.
”. This means sprouting youn meanssprouting ”. This ADIY E N thisphenomena.Thewordarisesfrom“
19 the sportfor of the Goddess eye-movement pallavam. These are the Saptha Lokams. Lokams. pallavam. ThesearetheSaptha mean beginning /commencement. It can also It can /commencement. beginning mean e tender and delicate movement of Laasyam is is of Laasyam movement e tenderanddelicate gs. Those little glances cause the blossoming, Those littleglancescausetheblossoming, gs. ary accomplishments! Please remind yourself ary accomplishments!Pleaseremindyourself ion of all the seven universes are achieved areachieved sevenuniverses ion ofallthe rakAsA, a work by MammadA (10th century) byMammadA(10th century) rakAsA, awork nd tendercreeper sprouting youngshoots.As of RangaVimAnam,asaneverlit-lamp
aasyam at the time of Jagath Srushti can be can aasyam atthetimeofJagathSrushti this. Here thejoyous this.
tree. Then,the sprouting ofthetree,its This can be related to the jagath Srushti. related tothejagathSrushti. Thiscanbe at can it not achieve? All achievements at at All achievements at canitnotachieve? events, so to say in a figurative fashion, in figurative in a events, sotosay d closing activities of the Divineconsort of d closingactivities UllAsa Pallavitha PaalithaSaptha UllAsa g shoots(arumbus).Those, waving of the golden Pallava: ”
sadagopan.org sadagopan.org in thatpalace,(i.e.)thegarbhagrahamof execution ofJagath VyAp oftheglances girland of thisyoung movement and amaiden(Saisava-youana-vyatikarA)in desc He elderly matron. her froman distinguish S T T T seven worlds and offers his Prapatthi at Her sacred feet. Hersacred hisPrapatthiat seven worldsandoffers th RanganAyaki, Sri Sri RangaVimAnam, inside else moreisthereforustosay?” She is“SriDevi”or“Sri”.On a flower. notfullydevelopedinto whichhas flower orabud, KatAksham “ bythis?KorakAvasthAhappens. executed (NirvAham) Whathappe them. SheisengagedinthisLeelai. open, halfclosedeyesofSriRanganAyaki. half orpartial.“ indicated here. RekhAgenerallymeansaline here. indicated Ranga VimAnam. most ausp ofthe ortheJyothi nanthA ViLakku LOKAM HE HE HE Swamy ParAsara Bhattar addresses this fast-s Bhattaraddressesthis Swamy ParAsara Lo of the (Empress) MahishI Patta She isthe At the“ “ Swamy ParAsara Bhattar is fond KatAkshaLeelAm” “NirvAha kOrakitanEma --MangaLAsAsanam for MahA Lakshmi by HH 42 by MahA Lakshmi for --MangaLAsAsanam be Sruthis mightalso of as theessence Hernature Vedam. way ofrendering is a RekhA
F S Harmya THIRD ECOND OURTH 2 Sulalitha-Sundara-KaayAm SurEndra VandhE Nrusimha-JaayAm anAdhi-MaayAmapOhithum-hEyAm VandhE Nrusimha-JaayAm ” fallsonthesevenworlds.“korakAvas ” Sriranga Harmya Talam Harmya Sriranga P ” means a palatial mansion.Harmyata means apalatial ” P AADHAM
PAADHAM nEma KatAksha LeelAm nEma KatAksha AADHAM “Sriranga harmyatalamangaLaDheepaRekhAm” “SrirangarAja MahishImSriyamAsrayAma:” : Aram (Srushtiet-al). :
e PoorvAchAryAhasalreadyobserve of referring to Sri RanganAy toSri ofreferring ”, She shines asthe“ ”, Sheshines the mansion with seven ramparts, Srirangam. ramparts,Srirangam. withseven the mansion ” means therefore the power of the play of the half ” meansthereforethepowerofplay 20 or streak. That Jyothi is saluted here. or streak.ThatJyothiis She is partially opening Her eyesandclosing She ispartiallyopening verse 43oftheSriGuNa their effects are described here in terms of the intermsofthe their effectsare described here icious eternallampinsidetheroyalpalaceof e root cause of the birth and kshEmam of the ofthe the birthandkshEmam of e rootcause ribes Her as being in the boundary of a girl of boundary the in being Her as ribes -gEyAm Surarshibhir-dhyEyAm prouting, tender Creeper, the eternal JyOthi tenderCreeper,theeternalJyOthi prouting, rd of Srirangam, the BhUlOka VaikuNtam. VaikuNtam. BhUlOka the Srirangam, of rd ns asaresult?Whatgetsadministeredor isthesecondPaadham.“ thA” means the state of an unblossomed the stateof thA” means lam or harmya Sthalam means the room the room Sthalammeans lam orharmya nd MangaLa dheepaRekhA Jeer of Sri Ahobila Matam Ahobila JeerofSri nirvAha kOrakitha nEma nEma kOrakitha nirvAha d: “Your name is Sri. What d: “YournameisSri. aki as a Nithya Yuvathito aki asa Rathna Kosam. The The RathnaKosam. nEma ” means ” means ” or the ” or comprehending the glory oftheOther. the glory comprehending ithasbeen this way.Wehave to immemorial, Misram to Hisroopam. corresponds Sheacco byHerLord. manushya svarUpamtaken dEvasvarUpamormanushyasv the assumes Him asaNu with She isalsopresenteverywhere Lo Her beings. Justas all theWorldsandtheir (M (M (M with Indra at their head; She is meditated upon with Indraattheirhead;Sheismeditated themindofHerLord; bewitches (soundharyam) andtheOnewhosebeauty RathnakOsam) (GuNa abode ofallauspiciousattributes “VishNu:” on SriManthraRaaj magnificent articles Laksh MukkUr SriU.Ve. quotedby Aagamam as VishNu PurANam: PurANam: VishNu It isinthiscontext, ParAsara Bhattar sage NaarAyaNan, Lakshmi Lakshmi Nrusimhan, Lakshmi RathnaKosam. GuNa Sri of second slOkam creep the lovely beautiful formlike (tender and MahA Lakshmi. for MangaLAsAsanam performing EANING EANING EANING Swamy YenkaLAzhwAn, theAchAryanof theyareknownasa“ inseparability, As aresultoftheir As a Vibhu, Mahaa LakshmI is never eversepa MahaaLakshmIisnever As aVibhu, AdiyEn prostrates at thesacred feet of MahA This divine couple is a very subtle One. Th subtleOne. couple isavery divine This She is with Him in all avathArams and makes Her Lord famous withthenamesof and makesHerLordfamous Him inall avathArams She iswith The above sthOthram is that HH the 42nd Jeeyar of AhObila matam usedwhile the 42ndJeeyarofAhObilamatam The abovesthOthramisthatHH ” and“ ): ): ): VishNO: dEhAnuroopam vaika VishNO: dEhAnuroopam aadhAvanyOnya MisrathvAth anyOnya PrathibhAdhakam anyOnyaPrathibhAdhakam aadhAvanyOnya MisrathvAth devathvE dEva dEhEyam ma YathA SarvagathOVishNu:TadhivEyamDhvijOtthama AnyOnya PrathibhAdhakam tadEtath Sookshma Mithunam ParasparaVichinvitham tadEtath SookshmaMithunam NithyaivaishA JaganmAthA VishNO:SriranapAyinI NithyaivaishA JaganmAthA 21 a Padha SthOthram dealing with the name name withthe dealing a PadhaSthOthram ”. This is the view of Sri Paancha Raathra ”. ThisistheviewofSriPaanchaRaathra salutes their inseparability in of inseparability two slOkams salutes their rd is pervasively present (VyApthi) everywhere, everywhere, rd ispervasivelypresent(VyApthi) understand the glory of one of the partners by understand thegloryofone ofthepartners by all theMaha ofausterepenance. Rishis by all ey excel by being together always. From time time From ey excelbybeingtogetheralways. nushayathvE cha MaanushI nushayathvE chaMaanushI rOthyEsha aathmanas-tanum er) as visualized by ParAsara Bhattar in the byParAsaraBhattarinthe er) asvisualized or Mahath (atomic size or gigantic size). She sizeorgiganticsize). or Mahath(atomic Swamy NadAthUrammAl, whowrotethe Lakshmi, the consort of Sri Nrusimhan, of Lakshmi,the the Sri consort arUpam inaccordancewiththedEvaor She is always eulogized by samasthaDevAs She isalwayseulogized mpanies Her Lord with an anuroopam that that mpanies HerLordwithananuroopam rated from Her Lord. She is the Mother of the Mother Lord. Sheis rated fromHer mI NrusimhAchAr Swamy inoneofhis NrusimhAchAr mI She is indeed Sundara-Sulalitha Kaayai SheisindeedSundara-Sulalitha HayagrIvan and in short Sriya: pathi. pathi. Sriya: short HayagrIvan andin Sookshma Mithunam Sookshma ”, “ anyOnya anyOnya
sadagopan.org sadagopan.org Sookshma Mithunam in their Parama Padham. Parama their in Mithunam Sookshma Phalan fo ultimaterefugeandthe isour consort approach her. approach her. who isassociatedwith One, or the Visishtan Lakshmi- as Her Lord He salutes SriSthuthi. like Granthams SthOthra ( Prabhandhams (SriRanganAthan). as HerLord SarIra-SarIrI the Universes), frame of mind to perform their kaimkaryams to Her Lord. Her to theirkaimkaryams frame ofmindtoperform ofSa VishNuPurANam for Sri commentary of those, who sought Her sacredfeet. Her of those,whosought of HerLord: the Lady,whoneverleaveschest these subtleattributesof The Manthra Rathnam (Dhvaya Manthram)assert Rathnam(Dhvaya The Manthra oftheLord present inthechest She is s She isaccessibleatalltimestothosewho thes to Lord listens thatHer sure She makes Swamy Desikanwillfollowthissampradh She listens with immense patiencetothe She listenswithimmense She corrects the mind-set ofthosewhosoughtre the mind-set She corrects theUpAyam thatstandintheway of performing all theobstacles removes MahA Lakshmi meanings sixdifferent Swamy Desikanhasgiven theattrib has RanganAyaki) (Sri MahA Lakshmi Tann Thiru Maathudan iRayum TaniyA Naathan TaniyA Thiru MaathudaniRayum Tann Sri (MahA LakshmI) Devi. (MahA LakshmI) Sri BhAvam, UpAyathvam and PrApyathvam (meansandend)just andPrApyathvam UpAyathvam BhAvam, to protect those, who sought Her refuge. Herrefuge. those,whosought protect to ge ParAsarA observed ge ParAsarA observed 22 eek to be protected (ujjIvanam) andblessed. protected(ujjIvanam) eek tobe r such surrender is nithya Kaimkaryam tothis isnithyaKaimkaryam r suchsurrender e plaintive cries of the suffering chEthanams. of thesuffering e plaintivecries pleas of the suffering Chethanams, which pleas ofthesufferingChethanams,which Ayam and salute Her in His Tamil andsaluteHerinHisTamil Ayam utes ofJagathKaaraN fuge in her so that they attain the right theright thattheyattain fuge inherso for the Name of “Sri” to elaborate on of“Sri”toelaborate fortheName s that the Lord United with His divine divine with His s thattheLordUnited in this context: context: in this ) and in His Sanskrit ) andinHisSanskrit athvam (creatrix of athvam (creatrix and immerse me in that blessed bath!” blessed meinthat and immerse panorama of flowers and beetles! flowers and panorama of LakshmI KalpavalleeKataakshAn”.LakshmI hoverrou look likeblackbeetlesthat bloomingbunches nutrient-rich A M S Here, He sought refuge at Sri RanganAyaki's sacred feet. sacred at SriRanganAyaki's Here, Hesoughtrefuge “ embrace. tight They growinalldirectionsaneagerenthus fingers). (and areHishands These branches. of twigsand prolifically, andwiththousands fast, ofthetree.Thetree(thatLordis)grows in closeandfastembrace has grown Sriyai: kruthOnjali LOKA DDITIONAL EANING
Lakshmi in that context -- MaySheshowerHe that context Lakshmi in Both the tree and the creeper grow, as itwere andthecreepergrow, the tree Both In the third slOkam, the subjectof slOkam, the In thethird If thetreegrowthissorichandfertile,th Go Kalpakatree; “The Lordisaveritable forthethirdslOkam We havenowthecontext In the first slOkam, Swamy Paraasara Bhatta Paraasara slOkam, Swamy first In the In the second slOkam,thekeywordsare: In the 3:
OF
COMMENTS THE anukala-tanu-kANDAlingana-aarambha-sumbhath anukala-tanu-kANDAlingana-aarambha-sumbhath :” rachayatumayiLakshmIKalpavalleekatAkshAn stana-nayana-guLuccha-sphAra-pushpadhvirEpA
SL
pratidisa bhujasAkha SrIsakhAnOkahardhi: SrIsakhAnOkahardhi: pratidisabhujasAkha O KAM ( rcytumiylúmIkLpv‘Ikqa]an! àitidzÉujzaoïIsoanaekhixR> , ADIY Anukltnuka{fail¼narMÉzuMÉt! Anukltnuka{fail¼narMÉzuMÉt!
GIVEN Stnnyngu¦uCDS)arpu:piÖre)a -- which are indeed the richly grown up breasts. Hereyes grownup indeed therichly are -- which E N (May SriRanganAyakidrench adiyEnwiththenectarine nd theflowersin
): BY D coverage oftoday,theprayeris: coverage R 23 .V.N.V e kalpaka creepertoodrawsrichsustenanceand iasm to surround His consort from all sides in fromallsides in Hisconsort tosurround iasm ddess MahA Lakshmi, a kalpaka creeperthat MahA Lakshmi,a ddess “SriRangarAja MahishIm Sriyam aasrayAma:” Sriyam aasrayAma:” MahishIm “SriRangarAja
of Sri GuNa Rathna Kosam: Rathna SriGuNa of Kosam: , in mutual support and nurture, to a rich toarich nurture, and support , inmutual r offered his anjali to Sri RanganAyaki: toSri r offeredhisanjali EDANTHA r rich rain ofgracious kindliness onme tree-creeper matrix. D ESIKAN
: “rachayathu mayi “rachayathu mayi
sadagopan.org sadagopan.org matrix”. Swamy ParAsaraBhattarpaintsabeautiful word other. each andnourish the treeandcreepersupport Both Srirangam. of the dhivyadampathis All bees. hovering object ofattentionthe karu vizhigaL /limpid,rapidlymo karu vizhigaL offl tworichbloomingbunches is adornedby TheKalpaka RanganAyaki creeper RanganAthan). of Sri Sakhan, Lord Sri the Sahasra-hastha described inthe second Paadham. lead Mithunam (couple) embrace betweenthe RanganAyakee) isvisualizedhere creeper (Sri sweet andtightembrace kANDAlinganam orthe pleasing effect( T T T and His divine consort is described with majestic isdescribedwith consort and Hisdivine creeper (SriRanganAyaki)intightembrace.Th Her glancesgraciouslyandkeep of showers RanganAyaki). directioninanef inevery stretch The branches creeper embracesit.Itshineswith the moment withnew tenderly. TheKalpakatreeglistens side fromevery Hisconsort andhold surround to hands rushing theLord's branches are prolifically andsh tree) grows the first three lines of the slOkam. linesofthe three the first HE HE HE A flowering fruit tree in this world removes the taapams of the peoplethroughitsshade- the taapamsofthe worldremoves A floweringfruittreeinthis It appears as though the verdanttreeisno the It appearsasthough
The prayer is set in the context of a Kalpaka tree (Lord RanganAthan) and Kalpaka The prayerissetinthecontextofaKalpakatree (LordRanganAthan) The Kalpaka creeper responds to the loving The Kalpakacreeperrespondstotheloving “ trunkofthekalpakAtree,latter( ofthe Once thecreepercommencesitsembrace “ “ anu is a prefix that means along side, after anu isaprefixthatmeansalongside,
T S F sthana nayana guLaccha sphAra pushpa dhvirEphA sphArapushpa sthana nayanaguLaccha -SrisakhAnOkahardhi: bhuja-saakha prathidisa –sumbhAth anukala-tanu-kANDAlingana-aarambha ECOND IRST HIRD
LINE P P AADHAM AADHAM asphashta maddhuram : T HE
TIGHT
oots outthousandsofbranches
EMBRACE ving, daya-laden, dark-huedeyes). ). Anukala-tanu (trunk of the kalpaka tree here) ). Anukala-tanu(trunkofthekalpakatreehere)
me soaked in thatauspiciousbath!). soaked me 24 these happened as a result of the anyOnyamof these happenedasaresultof owers (twosthanams)andtwoblackbees(Her owers . The beginning of the tender and yet tight . Thebeginningofthetenderandyettight new and ever increasing lustre every second. new andeverincreasinglustreeverysecond. fort to return the embrace of the creeper (Sri the embraceofcreeper fort toreturn or behind.“kala”meanssweet,delicateand e effectofthatintenseembraceontheLord w richwithflowerblossoms,whicharethe pictureofhappeningsin“theTree-Creeper and tight embrace of the branches (armsof the branches of tight embrace and poetic vision bySwam poetic vision s to somedramatichappenings that are leaves on its multitudinous branches the the branches multitudinous leaves onits of theKalpakatree(Lord)by ” ” ” is the first Paadham . Paadham. first ” isthe with verdant leaves. These withverdantleaves.These y ParAsaraBhattarin F equal ineveryway. to all of us that Her Lordanantha kalyANaguNamsandsingstheglories is the paradEvath thisKalpakatreerevealsthe kalpakacreepercircling underHisshade.The the prapannAs Ve is celebratedbythethousandbranchesof TheKalpakatreerepresentingtheLord relationship. reinforcing thismutually thrive through Boththecreeperandtree nearit. forthecreeper stick) kompu (theleaning the Kozhu theairwith Itblossomsandfills giving properties. Srirangam and nithya kaimkaryam to Her and Her Lord at Parama Padham. Parama Padham. Lordat Her and nithyakaimkaryamto and Srirangam creeper tofallonHimanddrenchhimwith and enhancingHisglory. (labdhapOsham) and strength Himnourishment tree ofLordandproviding Harichandana the alone)isseenasthetendercreepercircling byHersankalpam wishes ofbhakthAs OURTH This passage reminds adiyEn of the passage in BhU sthuthi: sthuthi: inBhU adiyEnofthepassage reminds This passage Here Swamy ParAsaraBhattarpraysforth Here Swamy “ thedesired whogrants LathikA(One theSankalpa-kalpa devi/Maadhavi, Here BhU rachayithu mayi LakshmIKalpavalliKatAkshAn rachayithu P AADHAM tvath sangamAth bhavathi tvath sangamAth : SaakhaA sathai: adhigatha HarichandanOsau HarichandanOsau SaakhaA sathai:adhigatha 25 ai as a PathivrathA SirOnmaNi, whilebeingHis ai asaPathivrathASirOnmaNi, dAs removes the Taapa Thrayams and comforts Taapa Thrayamsandcomforts removes the dAs Maadhavi LabdhapOsha: ose Daya-laden katAkshams oftheKalpakA ose Daya-ladenkatAkshams the anugrahamsofKaimkaryamtoHerat of thetree(LordRanganAthA).Shereveals itsfragrance.Ityields ” fruits. It serves as
sadagopan.org sadagopan.org Rathna Kosam: Rathna Kosam: 32).For now,wewill Jn~AnaisvarI” (SlOkam slOkam GuNaRathna Sri in PrApyathvam Dampathis, when it comes to Jn~Ana Sa T S sentients (a worm, a bird, an worm, abird, (a sentients differences amongthe multitud and Therearealot of gradations srushti. the Lord's in insentients/sthAvarams/charam) are tulyam(Identical). theSaraNYaDampathis guNamaspect, asDayALu.InthisDayA DayA Devi.HeisKnown are at least ten oftheDayATattvam definitions toour andcomes (dhOshAmsams) of ourdefects her Lord,VishNu. is understoodasIsva theydesire Isvaryam that (Bhagavaan). Thatiswhy, SriRanganAyaki,whoconfersonHerbhakthAseverykindof everywhere, allpervading.Isvarathvammean means Supreme being, So LOKAM HE We will now study padham by padham the fuller meanings of the Fourth SlOkam the Fourth of meanings the fuller bypadham We willnowstudypadham There are countless number of creation of There arecountlessnumber Swamy ParAsaraBhattar will beelaborating up Sri RanganAyaki'sVaathsalyam(affectionand The fourthslOkamcelebratesSriRanganAy VedAnthAs-tatthva-chinthAm Murabhidhur VedAnthAs-tatthva-chinthAm “Yadh-bhrU-bhanga: pramANamSTira-ch “Yadh-bhrU-bhanga: F yadh-bhrU-bhangA: pramANam sTira-ch pramANam yadh-bhrU-bhangA: BhOgOpOdhghAta kELeechuLukitha- BhOgOpOdhghAta Saa Na:SrIrAsthruNIthAm amrutha-la IRST 4 P AADHAM vedaNtaStÅvicNta
POWER inous class of insentients (Tree, Mountainsetal) and (Tree, classofinsentients inous
OF
THE 26 ikt ÉgvÖEñêPyanuÉava rI. She has PoorNathvam as VaishNavI, just as as VaishNavI, just as PoorNathvam She has rI. E hari-dhee lankaneeyair-apAngai:|| s having all the six guNams of Isvaran s havingallthesixguNamsof oftheDhivyaDampathis.Sheisknownas kthiyAthikaL, Isvarathvam, UpAyathvam, Isvarathvam,UpAyathvam, kthiyAthikaL, AyA philosophy, it means eternal, existing means eternal,existing AyA philosophy,it focus on the Fourth ofSriGuNa focus onthe SlOkam YE bhagavath Vaisva-roopyAnubhAvA bhagavath aki's Vibhuthvam and Isvarathvam. Vibhu Vibhu andIsvarathvam. aki's Vibhuthvam rescue, as we seek Her as our refuge. There rescue, asweseekHerourrefuge. s (sentients/ Jangamams/sthirams and s (sentients/Jangamams/sthirams s suchas“prsakanaBhalajyOthir- tenderness to Her offs to tenderness ara-rachanA taaratamyEMurArE: on the tulyam aspects between the Dhivya on thetulyamaspectsbetweenDhivya ara-rachanA tAratamyEMurArE:” asi YathpAdha-chihnais-taranthi| M OVEMENT
prings) overlooksall :
T T on these difficulties of the Lord ofthe on thesedifficulties He hard. tries if He even anubhava prApthi, of theoceanHer SavrUpa-roopa content the measure to hands ofone's cupped palm the theoccasion. Itwaslikeusing adequate for svarUpa-roopa guNamsistheassumptionof or gestur aslook such symptoms appropriate externalmanifestation meansan AnubhAvam pirAtti. of His guNams ananthakalyANa enjoythe fully to inHisattempt “anubhAvam” is His theVisvaRoopam Taking fullecstasyofthatBhOgAnubhavam. take inthe roopam form(visva agigantic takes therefore He Rathnams. GuNa ofHer magnitude the given occasion tothe wantstorise He GuNams. Sriya: pathi,SrimanNaarAyaNan,istheParaDevathai. isth MahAVishNu conclusively establishthat theUpanishads on thechestofMahAVishNu.Withcluethatinsignia, imprinted determinations like “Who is the Supreme Lord being theConsortof the Bhaagyamof overallthe (Supremacy) others basedonthefactthatHealonehas Paaramyam/Parathvam Theyco issue. parathvam the doubt settle without this taskto they cangoabout bywhich signs and Gods.TheylookforPramANams among SriRanganAyaki. ofHisSahadharma-chAriNi, BhrU-bangam) bangam” (Yadh andachEthanams.T different chEthnams (RanganAthan) getsthecueandassignsapprop the finalarbiterandreferee.Bywatchingth as Sheserves RanganAyaki). (Sri Lakshmi ofMahA the “BhrU-bnagam” from Vedams comes andyetHewantstogetsomere PramANams rachanA) withthedistinguishinggradatio task of tocompletethisonerous guidelines andin these sentients creation of during the HE HE “VedAnthAs-tatthva-chinthAm Murabhid “VedAnthAs-tatthva-chinthAm (Supremacy) havetoestablishtheParathvam (Upanishads) againVedAnthAs Time and allright doing Heis astowhether some indications need to seems Our Lord(MurAri) As Sri RanganAyaki looks at Him,OurLo looksat RanganAyaki As Sri Our MurAri'sneededpramANam(authorit Upanishads are our PramANams. The Pram Upanishads areourPramANams. T S “BhOgOpOdhgAtha kELI chuLukitha “BhOgOpOdhgAtha ECOND HIRD P P AADHAM AADHAM : P : T ERUM HE has rasOkthi (delectable anubhavam): has rasOkthi G AL UIDING PADUM MahA Lakshmee (LakshmI Pathy). MahALakshmee(LakshmI
PRINCIPLE 27 gets dismayed. Dr. VedAntha Desikan comments Desikan Dr.VedAntha dismayed. gets e different movementsof e different ns (Taaratamyam). He uses His Vedams as ns (Taaratamyam).HeusesHisVedams P assurances and feedbacks on His handiwork. handiwork. His on andfeedbacks assurances creating allthesecharAcharams(sthira-chara- e. His anubhAvamasHebeginstoenjoyHer e. hus MurArE's pramANam is that “Bhru- isthat hus MurArE'spramANam e SupremeOne.Theyassertonthatbasis -bhagavadh- vaisva-roopyAnubhAvA” AADU with thousands of hands, eyes and faces) to andfaces) hands, eyes of thousands with riately the gradations (Taaratamyams) for the for the riately thegradations(Taaratamyams) sentients; He needs some route maps and and maps needssomeroute sentients; He GuNams. He does not get the paripoorNa theparipoorNa doesnotget GuNams. He Visva Roopam. Even that effort was not Visva Roopam.Eventhateffortwas hurasi Yath-paadha-chihnais-taranthi” Yath-paadha-chihnais-taranthi” hurasi of all Lords” is the sign of the red lacdye is thesignofred of allLords” me to the conclusion that Lord VishNu has VishNu Lord that me totheconclusion y) for guidance in these efforts besides besides intheseefforts y) forguidance or indication of a feeling (bhAvam) by by or indicationofafeeling(bhAvam) rd begins toenjo ANam for them in subtle & ultimate
IN
FOR P IR
THE A TTI U
ANUBHAVAM PANISHADS Her eyebrows, MurAri Her y Her svarUpa-Roopa y Her
sadagopan.org sadagopan.org known for their Vaalabhyam (Power todirect their Vaalabhyam(Power for known RanganAyaki thisway:Those glanceswhichbaffl T Niroopakathvam (SheBeing th nothing but Her karuNA KatAkshams (Daya-laden glances). KatAkshams Her karuNA but nothing mental waves (aasthruNIthAM) inthefloodof “PerumAL anubhavatthilBhaktharpadumpaa HE Swamy ParAsaraBhattarqualifiesthosemo us immerse GuNams KalyANa limitless of such SrIDevi May That“SaaSrI:”the F “Saa na:SrI:aasthruNIthAm-amruthal OURTH
PAADHAM : AP PerumAL paduvAnpOlum! RAYER e Supremeexampletoestablis
28 aharI- dhee-langaneeyai:apAngaI:” of nectar (amrutha laharI Dhee:), which is Dhee:), which laharI of nectar(amrutha the Lord to getth to theLord e Her Lord to takeameasure ofHerare e HerLord ttinai, Periya PirAtiyAr anubhavatthil st powerful nectar-likeglances of Sri ”
h the parathvam of Her Lord) Lord) h theparathvamofHer ings accomplished), (May She shower Her rich rain of gracious daya rainof (May SheshowerHerrich (atthelevel with“Dhee” to beenjoyed Paraasara Bhattarpointsoutthatthewavesof sprinkle thenectarstream and BhOgyathvam Roopa GuNams fully). toenjoyHerSvaroopa- up totheoccasion evenPerumAltorise and BhOgyathvam(Baffling which are to be enjoyedbytheintellect). which areto In this slOkam, theprayergoesonestepfurther: In thisslOkam, In thepreviousslOkam,prayerwas: Sri RanganAyaki May That“SaaSrI”,that (PraNavam) DhrushtAdhrush Sarva MangaLaMaangalyAyainama: (PraNavam) (PraNavam) Sarva Loka Priyankaryai nama: nama: Sarva LakshaNaLakshaNAyai (PraNavam) nama: (PraNavam) Kaaminyai (PraNavam) RakshAyai nama: (PraNavam) PrApthyai nama: nama: (PraNavam) VibhUthyai (PraNavam) BhOgavathyai nama: nama: (PraNavam) SriNilayAyai the nectarinewaveme, ofHereye-glances(May thatLakshmIsprinkle/spread on/over “Saa na:SrI:aasthruNIthAmamruthal “Rachayathu mayiLakshmee ta phala-pradhAyayai nama: ta phala-pradhAyayai of intellectandnotonaphysicalplane). 29 of Her karuNai-laden glances on me! Swamy Her karuNai-ladenglanceson of for HerVaalabhyam,Niroopakathvam known those nectarine glances (amrutha lahari) have those nectarineglances(amruthalahari)have on meandsoakinthatauspiciousbath). aharI dhee langaneeyai: apAngai:” aharI dheelanganeeyai: Kalpavallee KatAkshAn” Kalpavallee KatAkshAn”
sadagopan.org sadagopan.org A D S close to describe adequately Your kalyANa gu close todescribeadequately Your theybefi May become auspicious! praise. You words, whichareotherwisefaultyandmean. my venture;why?Toacquireacertainsancti have declared thattheyarenotcompetenttosi Brahma included, sages, even praise.Indeedgreat a hymninYour wish tosing harboring a form: naichyAnusandhAnam. My child! Are you following their route?” theirroute?” Mychild!Areyou following naichyAnusandhAnam. to as unfitones themselves disqualify a sthOthram. even thethoughtofcomposing such from such isfarremoved sthOthram thatadequatelycapturesYourVaibhava adiyEn, whoisanignoramusab You! eulogyabout create auspicious out ofthemouthalowlyonelikemepraiseYo LOKAM DDITIONAL R .V.N. V Oh RanganAyaki! Oh My Mother!Mayallthe Oh RanganAyaki! Where isYourgreatness?AndwhereamI? takesthis ThAyAr eulogyofSriRanganAyaki ParAsara Bhattar's slOkamof The fifth adiyen replies: “Yes indeed! EvenforBrahmA “Yesindeed! adiyen replies: say:“Whatisnewhere?Inancien You might Vaibha Your is great How PirAtti! Oh Periya sthOthum kE vayamithyadhasccha sthOthum kE 5 kAvAcha: prayathAmahEkavayit apyEvam tava Devi! vaangmanasayOr bhAshAnabhij~nam padam apyEvam tavaDevi!vaangmanasayOrbhAshAnabhij~nam yadhyAvath tavavaibhavamtadhuchi ED
COMMENTS A NTHA kavac>àytamhekviytu
BY S RI ' S V.N.V T out Your limitless glories is totally unfit to compose a tocompose unfit is totally glories out Yourlimitless RANSLATION ! va'!mnsyaeÉaR;aniÉ}< pd< EDANTHA 30 praise us through sthuthis in a mood of mood in a sthuthis praise usthrough hum svasthiprasasthyaigirAm|| lled withMangaLam!Ma ty and auspiciousness for my tongue and my andmy my tongue for ty andauspiciousness jagruhu: prAnchO virinchAdaya: | jagruhu: prAnchOvirinchAdaya: ng of You. Not withstanding all this, I begin nams was an effort that was farabove his that nams wasaneffort u and as a result confer on me the powers to me thepowers and asaresultconferon u vam and how far spread is that Vaibhavam! spread isthat far and how vam StaeÇay dUreSp&ha t times, BrahmA and other dEvAs used to dEvAs used t times,BrahmAandother My qualifications do not justify even my evenmy My qualificationsdonotjustify
m. Infact, adiyEn isalowly personandas ta sthOthrAyadhurEspruhA , the act of creating a sthuthi that came the actofcreatingasthuthi thatcame , OF efforts ofmineasanunqualifiedpoetto efforts D
THE ESIKAN M EANING S WAMY : y these words coming y thesewordscoming
the celebration of your most sacredVaibhavam. the celebrationofyour Lord thisway: Kosam. GuNaRathna ofSri fifth slOkam this sthuthis of creating task approach their (C A to becleansedandblessedwithsanctitya my with persists task?adiyEn impossible this eulogize You,whosegloriescannotbecomprehend capabilities”. effort). effort). when adiyEnattemptstopraiseYou.Thisma uchitha: udhyama: mama chaayam is sunkenthere? betw difference what isthe kalyANa guNAs, Your bemu effortswould You.Their others praising self-assign in this emboldened of to thelimit limitless vaibhavam praise Your of Yourglor to praiseadequatelyevenafraction eulogize Youisasaahasambecaus andal mandhamathi thata quickly recognized sthOshyAmi paadhAravindham kula dhaivatham,Aravindhalochanasya DDITIONAL OMMENTS
Swamy AlavandhAr expresses his unfitness even to approach the task of eulogizing the the of eulogizing thetask to approach even unfitness his expresses Swamy AlavandhAr AlavandhArandKurEsar,thefa Swamy of Echos In spite of these well-known deficiencies, adiy In spiteofthesewell-knowndeficiencies, Swamy AaLavandhAr followed the example set by Poikai Piran( by Poikai theexampleset followed Swamy AaLavandhAr Swamy AlavandhAr goes ontostate:“ goes Swamy AlavandhAr - inthe here Bhattarisengaged ParAsara Sri Oh Sriman NaarAyaNa! adiyEnstartedmysthuthiproudlybysaying:“ NaarAyaNa! Oh Sriman )
: COMMENTS VedAsc chathurmukha mukh VedAsc chathurmukha yadhvA srama avadhi yathA madhi vaapyasaktha: yadhvA sramaavadhiyathAmadhi sthoumyEvamEva kalu tE kO majjadhOraNu kulAchalayO: VisEsha: kO majjadhOraNukulAchalayO:
BY
ADI ed task through the remembra the through ed task Swamy AlavandhAr SthOthra rathnam: slOkam8 rathnam: Swamy AlavandhArSthOthra Y e even MahAns like BrahmA and e evenMahAnslikeBrahmA EN ” (For me of feeble intellect, this fatigue is but natural, fatigue is this me offeebleintellect, (For on BhagavAn and His divine consort. andHis on BhagavAn : mandha buddhE: mama thu srama: sulabha:ithi sulabha:ithi srama: thu mama mandha buddhE: 31 nd auspiciousnessasaresu self-assigned task for my tongue and my words my and tongue formy task self-assigned kes it appropriate for me to engage in this paj~nan like myself making asankalpamto paj~nan likemyselfmaking my abilities with huge struggle. adiyEn is is adiyEn struggle. with huge my abilities ch greater than mine and yet in a ocean of yet inaocean ch greaterthanmineand ies. Yet, adiyEn of feeble sakthi attemptsto Asccha mahArnavAntha: time honored tradition of poets, when they whenthey of poets, tradition honored time pi sadhasthuvantha: En with my un-pious speech tries boldly to with myun-piousspeechtriesboldly En een a blade of grass andasmallobjectthat een abladeof ed by vaak or manas. Why doIpersistin ed byvaakormanas.Why ther of ParAsara Bhattar can be heard in beheard Bhattarcan ParAsara ther of nce thatVedAs,BrahmAand SivA fail in their attempts SivA failintheirattempts lt ofassociationwith ”. Then adiyEn ”. ThenadiyEn na: kuladhanam,
avaravar
sadagopan.org sadagopan.org KurEsar (Sri Sthavam) andAaLavandhAr(Chathu KurEsar (Sri are almostidentical. and hisprAchAryans. (Dog)isreasonenough.ParAsara the Sunakam TheSu limitlessandsvathassuddham. PravAham, GangA Deviaas Sri of kalyANa guNams onthe servestofocus naicchAnusandhAnam aarthisthusaamyEth Suna: dhushyEth; nahi leeDaapi sunA dog( tongue ofthelowly of the thecontact by ofGangA to theglory harm comes no bythatattemptand Thedog'sthirstisquenched GangAriver. mostsacred waters ofthe the afraidtolick not a dog is Devi justas Sri praise to toattempt heisgoing deficiencies, low (neechan)andwithmeanmind(dushtabuddhi himself describes KurEsar naicchAnusnadhAnam, them( inpraising toengage to attempt KATHAM? RACHANAA APISAKYA thaadrusI vaakVAACHASPATHINAA BrahmA( cannot bedescribedevenbytheMasterofspeech, guNAsarefamousinthatthey ca auspicious Devi! “ Sr adequately theananthakalyANaguNamsof he when Swamy AaLavandhAr, to identical thoughts comesoutwith Sthavamand addressesSriDeviinhis Periyanambi-RaamAnujar) kalyANa guNams of Sri RanganAyaki. Sri of kalyANa guNams andhisfatherKurEsarinhumblyac AaLavandhaar talaita SOLVALATTHAAL thaanthAmaRinthavAREtti You ?) Howcanwe(thelowlyones)dare sampoorNai. of name themost glorious addressed by We will conclude on this slokam 5 of Sri Guna slokam 5of We willconcludeonthis Bhattar andParAsara KurEsar AaLavandhAr, usedbySwamy and thoughts The phrases kalyANa PirAtti's saythat onto KurEsar goes The father of Bhattar, Sri KuResar (lin The fatherofBhattar,SriKuResar (Oh Mother! BrahmA,theDevAsandtheirwive (Oh Mother! --Swamy AaLavanthAr, Chat taavakA: guNA: VaachAm manasaam chadurgrahathayAkhyAtha: VaachAm taavakA: guNA: SrIrithyEva naamatEBhagavathi naalam maathumiyatthayA niravadhim nithyAnukoolam savtha: naalam maathumiyatthayA niravadhimnithyAnukoolam yasyAstE mahimAnam athmana BrahmEsAdhi suravrajassadayithastvathdaasa daasIgaNa: ) and Swamy NammazhwAr ( li siRanthupoosippa
- Swamy AaLavanthAr,ChathusslOki : SlOkam 2 passage :SlOkam 2 - SwamyAaLavanthAr,ChathusslOki 32 ked to the AchArya lineage of AaLavandhAr- lineageof the AchArya ked to Sri Devi withtheco Sri n not be accessed by mind or speech ). Those or speech). Those n notbeaccessedbymind BhrUma:kathamthvAmVayam haasyam namanmahE iva tvath vallabhOpi Prabhu: iva tvathvallabhOpi i RanganAyaki(SriDevi).Hesays:OhSri guNams are such that it would be laughable belaughable thatitwould guNams aresuch Rathna Kosam with the insight provided by provided with theinsight RathnaKosam to speak about you and attempt to praise topraise attempt speakabout you and to sslOki) in their sthOthrams about Sri Devi: aboutSri sthOthrams in their sslOki) Bhattar follows the lead of his great father Bhattar followsthelead of hisgreatfather naka sparsam leading to sukha sparsam for for sparsam sukha leading to sparsam naka ). ParAsara Bhattar follows the path of ). ParAsaraBhattarfollowsthepath to Sri Devi as a dim- knowledging his futile effort to praise the topraisethe hisfutileeffort knowledging s are Your assemblyofservants;Youare s refers to the futility of the effort to praise the effortto of futility the refers to ). He says that in spite of all these of allthese spite ). Hesaysthatin husslOki: SlOkam 1passage Tvath sathguNArNonidhou tangaLanbhAratthamathu nnation of ShaadguNya ShaadguNya nnation of witted one(aj~na:), ). In a mood of of ). Inamood ” (Yourlimitless ). ). KurEsA's BhAgIrathi Swamy Desikanwillfollowthepant wayshownbyhisfatherandSwamyAaLavanthAr. in the sthOthram onSriRanganAyaki laden). Keeping this assuagin laden). Keeping not even fit to open our mouth inanyeffortto our not evenfittoopen toHis Even HecannotfullyassessYourprabhAvam You?). eulogizing asakthan inthese efforts. If thatis so, what vaibhavamis.Hebecomes greatYour toassessashow is unable Himself prabhAvam
PirAtti's dayAis“ PirAtti's and YourLordisSarvaj~nan (OH SriDevi! -- (Oh LokaikEswari!LokanAthadayithE!Your KurEsar in Sri Sthavam Devi tvanmahimAvathir naHa SvathO nithyAnukoolam SvathO g thought in mind, ParAsara thought inmind, g hA (path) shown by ParAsara Bhattar in his Sri Sthuthi. Sthuthi. Sri (path)shownbyParAsaraBhattarinhis hA 33 praise Your limitless auspicious attributes). attributes). Your limitlessauspicious praise about our (poor ones) lot, when it comes to aboutour(poorones)lot,whenitcomes riNA naapi thvayA Jn~AyathE riNA naapithvayA Sarva Sakthan (Omniscient and Omnipotent). andOmnipotent). Sarva Sakthan(Omniscient ” (alwaysinherentlycomfortinganddayA- Lord Sriman NaarAyananof limitless Sriman Lord satisfaction. If that were to be so, we are satisfaction. Ifthatweretobeso,we Bhattar proceeds with his proceeds with Bhattar
sadagopan.org sadagopan.org of mercy fall onyou should Hence, words arepooranddeficient. me to become suitableThere isnoobjectfitterthanmeforallthoseau to atte you possess that attributes There areimportant to and responsibility theburden this criterion, welltheattributes illuminate hecan people, when to illuminate and elaborate well the attributes of and elaborate welltheattributes to illuminate practicetojudg conceding thatitisanaccepted is SriRanganAyaki poettopraise being thebest O A T S one else is more appropriatethanmetobe one elseis that I am the fittest panegyrist for you. foryou. panegyrist fittest the that Iam shineat poor anddefective.But,Yourqualities ta their only whenIam prominent perspective bounteousne pity,graciousness, forbearance, suited is better criterion, noone Under this thegreatvi is capableofpublicizing worth, who LOKAM DDITIONAL RANSLATION BSERVATIONS
ParAsara Bhattarwasan expert inTarkam. Oh Bhagavathi!InthisworldofYours,one would scholars of Theworld Oh Bhagavathi! KshAnthyoudharya dayAdhayO Bhagavat dayAdhayO KshAnthyoudharya 6 sthOthavyasya tathasccha tEst sthOthAram tamusantidEvi!kavayOyOvisthruNeethEGuNAn YasmAdhasmAth amarshaNIyaph
COMMENTS
OF
BY ]aNTyaEdayRdyadyae Égvit ]aNTyaEdayRdyadyae
THE StaetVySyttíteStuitxuramYyevivïaMyit,
Staetar< tmuziNtdeiv ADIY ySmadSmdm;R[Iy)i[itSvIkartSte gu[a> M E
EANING N FROM : D
R BY .V.N.V D R the object of Your mahA KalyANa GuNams. GuNams. KalyANa mahA ofYour theobject .V.N. V ! 34 huthidhurA mayyEva visrAmyathi| huthidhurA mayyEva kvyae yaeivSt&[Ite gu[an!
to praise you (than me). Yes. BecauseYour (than me). topraiseyou
be Your SthOthA willrest SthOthA be Your ss and similar qualities would stand out in out in stand ss andsimilarqualitieswould His arguments regarding his qualifications for for qualifications regardinghis His arguments mpt this effort ofpraisi mpt thiseffort their bestonlywithregardtome.So,Ideclare spicious attributes of yours to be targeted. My My tobetargeted. ofyours attributes spicious rget. I am the lowliest person; my words are lowliest person;mywords the rget. Iam take compassion on me and let your showers showers letyour me and on compassion take e apoet'sexcellencebythe skillshedisplays is recognizedasa“SthOthA”bythelearned laid out here in a clever manner. He starts by ! the object of his sthOthram. If he has that that his sthOthram.If hehas theobjectof such asforbearance,generosity,dayAetal. Sva<àStuvIrn!àwam!. hI! svAmprastuveeranpraTaam|| of the subject that he Under of thesubject is eulogizing. aNithi svIkAratastEGuNA: rtues of the subject (that he is praising). praising). subject (thatheis rtues ofthe acknowledge only that man, asapoetof acknowledge onlythatman, ED A NTHA D ESIKAN ng you.Therefore,no solely with me.Why? : YasmAdhasmAth amarshaNIyaphaNi Hesays: hisduties. fitfor going tobecome onusofresp andthe out andtheduties paadhams Thusendsthefirsttwo Your SthOthA. tobe burden restswithmeandalone duties as aresultof suchimportant undertaking DhurAmeansaburdenorload.That toYourestssolelywithmeasYoursthOthA). tribute statement: statement: blessings for the conferral of thefull the conferral blessings for (panegyrists). declaresmyself fittest objectofYourdayA, KaruNai andso torrent (prasravaNam)ofYour my “ and my lowlyself Her famoussthOthA. thereby qualifytoberecognizedas it (speech)andthensanctify defective vaak Balam, Tejas,Sakthi,Veeryametal). indeed Bhagavathi(the that Sheis her reminds oudhAry andforbearance), (patience KshAnthi RanganAyaki (sthOthavyaa). ofthesthO andtheresponsibility and SthOthvyaa object ofpraise( ofhis the GuNAs prowess, then heiscalledaSthOthA prowess, then In the second paadham of the slOkam, theclever ParAsara Bhattarrevealshowheis In thesecondpaadhamofslOkam, In thenexttwoslOkams,ParAsaraBhattar nature andpowerof the of He says:Because of Her thepower Next, Bhattarstatesthat First, Bhattar addresses SriRa addresses Bhattar First, Bhattar now acceptsfullresponsibilityasth Bhattar now This poeticexcellenceshould demons amply SthOthA isBhattar. SthOthavyaa is Sri Ra “sthuthi-dhurA mayyEva visrAmyathi” “sthuthi-dhurA amarshaNIya PhaNithi nganAyaki as the embodiment of astheembodiment nganAyaki ya: guNAnvisthruNeethE poetic powerbefittingtheoccasion. (Tamm sthOthAram usanthi (Tamm thi sveekArathas tE guNA:” tEguNA:” sveekArathas thi onsibilities has onsibilities b 35 nganAyaki. Bhattar connects now the SthOthA connectsnowtheSthOthA Bhattar nganAyaki. now to be the best among Your sthOthAs YoursthOthAs bestamong nowtobethe to become fittoengageinHersthuthiand to ” and identified me as the right target forthe target theright meas identified ” and abode of other six gunams such as Isvaryam, Isvaryam, suchas sixgunams other of abode “KshAnthyoudhArya- dayAdayOBhagavathi! am (generosity)anddayA(Compassion) am aked me in ecstasy. ThereforeadiyEn,the inecstasy. aked me illustrious GuNAs will GuNAs illustrious ofthesixthslOkam.The case hasbeen laid Your KalyAna GuNams, they towered over toweredover KalyAnaGuNams,they Your prays to the divine Mother forHerfurther prays tothedivine trate his power to expand on and celebrate to expandonandcelebrate trate hispower e sthOthA of the Divine Mother with the withthe of theDivineMother e sthOthA (the full responsibility to pay adequate topayadequate (thefullresponsibility thA to engage in his efforts to praise Sri een clearlystated. ). ).
auspicious attributes like like attributes auspicious nullify hispoorand nullify
sadagopan.org sadagopan.org process! th eagerlylistento will connoisseurs ofpoetry words, happycombinat ofchoice content, use andrepl mine!) perfect as asmuch OURS (Hers tribute to Her anantha kalyANa guNams. Her ananthakalyANaguNams. tribute to to realizeast on him auspicious glancestofall A T S manner actively, then the resulting Sookthi will manner actively,thenthe resultingSookthiwill prayers are participate inthis and help. for Your dayA tocreatethisSookthi When You usasMahA blessing them. OhRanganAyaki will neve Theirears this sthuthi. to hear more the sweetness(maadhUryarasam)ofSthuth their earcavities. the abovefeatures.ThelearnedaasthikAswill and or majesticnature) (guruthvam Gouravam (distincti varna-guNam meanings), (insightful of of thiseffortwouldbethecreation fruits with Yourauspiciousglancesandhelpmetoco LOKAM DDITIONAL HE
These learnedpeoplearerasikAsofpoetrya consortofLordRangarAjA! Oh Thedivine confer Herself, SriRanganAyaki, May Goddess ParAsara Bhattarma In theseventhslOkam, M EANING 7 C OMMENTS
BY Vaidhagdhya-varNaguNa-gumbhana-gouravair yaam Sookthim samagrayathuna:svayamEvaLakshmI: D SrIRangarAja MahishI madhurai: kaDAkshai: | kaDAkshai: madhurai: SrIRangarAjaMahishI kaNDUla karNa kuharA: kavayO dhayanthi || kaNDUlakarNakuharA:kavayOdhayanthi|| R .V.N. V
BY k{fUlk[Rk…hra> kvyaexyiNt. sUi´< sm¢ytu n>Svymev lúmI> ïIr¼rajmih;I mxurE> kqa]E>, D EDANTHA vEdGXyv[Rgu[guMÉngaErvEya¡ R .V.N.V D 36 a Sthuthi with an integration of Vaidhagdhyam of Vaidhagdhyam aSthuthiwithanintegration ESIKAN e work with rubbed ears, whetted to the hearing the hearing ears,whettedto withrubbed e work r be satiated. It will be It r besatiated. huthi on Her, which will pay the most befitting paythemostbefitting will huthi onHer,which Are not You my Mother? You should bless me bless Youshould Are notYoumyMother? be OUR Sookthi instead of being just mine! mine! just being of instead be OURSookthi the seamless blending (gumbhanam) of all ofof (gumbhanam) seamlessblending the devour such a nectarine sthOthram through through nectarine sthOthram devour sucha on of housing the flow of choice words), ofchoice flow the housing on of mplete this Sthuthi on You. Idreamthatthe onYou. Sthuthi mplete this ete with the admirable virtues of richness of ete withtheadmirablevirtuesofrichness Lakshmi in archai form at Srirangam! My Lakshmi inarchaiform atSrirangam! nd literarycreations.Whentheyexperience i about You, their ears will long more and longmore theirearswill i aboutYou, kes a sincere appeal for Sri RanganAyaki's a sincereappealforSri kes ion of all beauties, so that discerning ion ofall beauties, sothatdiscerning Her benign glances tomake this work of
aparyApthAmruthamfor power. to berealizedandpraysforSriRanganAyaki“t will itchtodevourmoreand based on the union of the above features). abovefeatures). the based ontheunionof ga or of words ofarrangement perfect order in appr in arrangementofwords proficiency When He did it Himself through me When HediditHimself any error.Had Idoneitmyself,wouldhave NammAzhwAr' Herself inthespiritofSwamy O (M for them. for them. ofoursandwillbeaching totastemo Sookthi rasikA Theearholesofthose willresult. rasikAs word choice of deepmeanings, full Sookthi ( glances auspicious and will Youcompletethistask?getit done thrumebyrestingYoursweet Laksh SrirangarAjA, of divine consort Thou, the “ this task? becompleting .Whoshould be completed ourJointeffort) should and mineor Our (Yours becompleted? Whatshould be completed. thenletit means Samagrayathu means complete. elsewhere”. I would Himselfsing,ifHeweretodoit-- BSERVATIONS EANING In the next slOkam, ParAsaraBhattarelaborat In thenextslOkam, When such a delectable Sri Sookthiis tasted ---ThiruvAimozhi: VII.9.4 Bhattar seekstheboonofaSriSookthith ASri MadhuraKaDAksham? ofYour sakthi What willbetheendresultofanugraha Sri RanganAyaki:“ with ParAsara Bhattarpleads before--a --anobody “To One,whomademe Here, ParAsara Bhattar co-optsSriRanganaayak “To get sung of Himself, He became myself Hebecame Himself, of “To getsung “Yennal tannaipadhaviyainnkavip ): SvayamEva LakshMI:SrirangarAjaMa
BY
seyvathu ingumangE “--ThiruvAimozhi: VII.9.10 VII.9.10 seyvathu ingumangE“--ThiruvAimozhi: Madhurai: kaDAkshai ADIY E N
of “our” Sri Sookthi says Bhattar. says Bhattar. Sookthi Sri of “our” as atool,all was welldone..” : ) on me. ) onme. 37 aadiya Appanukku yethuvum onRumillai yethuvum aadiya Appanukku thi kramam), Gumbhana ghouravam kramam),Gumbhanaghouravam (loftiness thi s paasuramsaspointedoutbyDr.V.N.V: groups and serving as KarNAmrutham for the groups andservingasKarNAmruthamforthe o open up multitudes of vistas” for his poetic forhis o openupmultitudesofvistas” re. The experience would be an insatiable one The experiencewouldbeaninsatiableone re. opriate poetic metres), VarNa GuNam (the metres), VarNa GuNam opriate poetic been imperfect; errorswouldhavecreptin. beenimperfect; s will taste the nectarine sweetness of this Sri nectarinesweetnessofthis will tastethe s . He had the work composed by mewithout had theworkcomposed . He feel Icandonoadequatereturnhereor mI, compete this task at hasVaidhagdhyam(skill,dexterityand by the ears ofthelearnedpoets,those by es on the supreme quality of the Sri Sookthi qualityoftheSri es onthesupreme hishI na: sookthim samagrayathu na:sookthim hishI poet to sing of Him in sweet verse,He in sweet poet tosingofHim i to be the creator of the sthuthi about creator ofthesthuthiabout the i tobe na: sookthim samagrayathu na: sookthim all by Yourself. How How all byYourself. ”. Samagra ”. Samagra ”. May
sadagopan.org sadagopan.org the beauty without winking one's eyes. The ears would be engaged in such an effort. insuch Theearswouldbeengaged eyes. the beautywithoutwinking one's enjoy thebe the listeners would make manner that ofcomb boon for the prays Tatthvam. Bhattar Sri for scripturalauthority toillustratethe thoughts VedAnthic fordeep He praysfurther is markedby Her, which on realize asthOthram Bhangam (haphazardstructure). ofPrakrama thedhOsham without andtohavetheproperflow arthams (apArthams) words, whichareincommonparlance.Hewa (avadhyam). dhOshams unsoile compose an to from SriRanganAyaki A M S power! attention.MayYouYourself open uninterrupted alert andattentivelisteningfacultythatIwo an with listeners the by wouldbeappreciated the literarymuse thissportof that so used-- merit;it should depthsofliterary unfathomed intheintimacy listeners; itshouldbefriendly of tothehearts dear become itsfelicity, by virtues;itshould many of have abundance LOKAM DDITIONAL EANING Besides the freedom from the above dhOsham freedom fromtheabove the Besides to tobedelectable SthOthram He wantsthe In this slOkam, ParAsara Bhattar prays for the boon of Bhattarpraysfortheboon ParAsara slOkam, In this MahALakshmi!Thisworkshouldha Oh Goddess 8
BY thvamEvaSrIrmahyambahum padhAnAm soubhrAthraadh animis soubhrAthraadh padhAnAm O D BSERVATIONS duhAnamsouhArdampari R anaghrAthAvadhyam bahuguNa pareeNAhimanaso anaghrAthAvadhyam bahuguNa .V.N. V Tvmev ïImRý
ination of Padhams in a mutually enriching enriching amutually in Padhams of ination nts theslOkamsnottohaveanyviparItha clarity, sabdhaaswellarthaalankArams. up to multitudes of vistas to my poetic ofvistastomypoetic uptomultitudes the earsoflistenerswithusage ha nishEvyamsravaNayO: auty of the SlOkams like one is taking in in one istaking the SlOkamslike auty of s, Bhattarpraysto Sri RanganAyakito s, ve notevenatrace ofdefect.Itshould SarvathO-mukha paaNDithyam paaNDithyam SarvathO-mukha MahA Kavi adorned with the above lakshanams. the abovelakshanams. MahA Kaviadornedwith VaaNI that“ purANam, and theauthorofVishNu namesake ParAsarA, his VaaNiVilasitham bahumukhaya ( change. Thetotaleffectofsuchacompositionwi words of judicious juxtaposition cohesion ( ( unders to tries acriticalmind once depths, to thereaders,butassume are familiar RanganAyaki. andSaarsavathaVaak (SaubhrAtraa) blend ofwords andexcellencefollo expressions richinaptness metaphor) and appropriate metres”. andappropriate metaphor) of Speech),ArthAlankArAs (upamaa/comparsion SusabdhA (refinedword (balanced Expressions), meaning), Ojas(thepower (clarity ofwordand according toParAsaraBhattaragoodpoemsh Speechth the boonofauspicious Lakshmi.Therefore, MahA from as VaakdEvi LakshmiandnotSa controller ofSpeech)isMahA animishanishEvyam SravaNayO:). gahanam paricitamivathApi Dr.S. PadmanAbhan points out that ParAsara Bh outthat points Dr.S. PadmanAbhan ParAsara Bhattar sought and obtained the andobtained sought ParAsara Bhattar Bhattar asksSriRanganAyakitoe First, theauspiciousglancesofSriRanganAy ”. Thatauthoritativerevelationpoints PadAnAm saubhrAtram PadAnAm ). There should be among the amongthe ). Thereshouldbe in suchawaythat thewordsdo at willleadtodivinepoetry. ). He reminds Her that he is ). This may be called sayA or pAka, which consists in in whichconsists pAka, be calledsayAor ). Thismay The expression “ The expression the magnanimous dimensions and unfathomable unfathomable dimensionsand magnanimous the nhance his Vaak-VilAsam multifold ( nhance hisVaak-VilAsam 39 ParAsara Bhattar prays to Sri RanganAyaki for Sri RanganAyaki praysto ParAsara Bhattar w in the form of dhOsham-free poetry.Happy dhOsham-free of theform in w to stimulate the to stimulate mind ofthelistener), the SamatA that Vaak DEvathai (The Commander and VaakDEvathai(TheCommander that tand the full significance of these words ofthese full significance tand the s and expressions), SabdhAlankArAs (figures (figures s andexpressions),SabdhAlankArAs ould also have the guNAs such as PrasAda suchasPrasAda ould alsohavetheguNAs blessings of Sri RanganAyaki to become a RanganAyaki tobecome blessings ofSri aki falls on ParAsara Bhattar and the choice choice the ParAsara Bhattarand aki fallson ll be thatitissweettohearagainand s, UthprEkshA/ poetic fancy andRupakA/ poetic s, UthprEkshA/ rsavathi. Indeed SarasvathigetsHerpower rsavathi. Indeed flow like a torrent due tothegraceofSri torrent due flowlikea bhauguNa parINAhi bhauguNa attar is a MahA Kavi in that “Hiswordsin attar isaMahAKavi following the dictum of Sageof dictum following the not allow any substitution or or notallowanysubstitution words, aclose affinityand ArthO VishNu: Iyam ArthO VishNu: ” also suggests that that suggests ” also mahyam mahyam
sadagopan.org sadagopan.org would be exploded in Your experience ofmy would beexplodedinYourexperience shatte breakand subject. Yourarmourwill asaresultofhe expand inbody,armsandform delectation-ca eyes willrevolvein is thatYour can!). Bepl Yourself You better than Her aseven Herev than You!(thatis,wearegoingtoplace A M S Her atalevelhigherthan Youcan!” You! YoumusthaveanideaofhowIamgoing dharma Pathni,whois aboutYour going tosing RathnaKOsam. GuNa Sri of his greatjoy,theslOkams with listening towhat predicting as does takethelibertyof sErthi their during it sang or His sannidhi thepraiseofSr about to sing LOKAM DDITIONAL EANING
Oh Lord RanganAthA! She is very dear to Yo to Sheisverydear Oh LordRanganAthA! Twomeanings areimplied here: OhBhagavan!Weare Oh LordRangA! “ThiruvukkumThiruvAhiyaSelvA! Bhattar says: prai sangthis It isnotclearwhetherBhattar stor affluencetothe bestows Oh Lord,who Bhattar'sconversa AdiyEn willcoverParAsara 9
punar harshOthkarshAth sphutathu bhujayO: kanjukasatham || kanjukasatham sphutathubhujayO: punarharshOthkarshAth BY SriyamthvathyOucchairvayamiha PhaNAma:SruNutharAm| C Sriya: SrI:!SrIrangEsaya!ta D dhrusou tE bhUyAsthAm sukh tEbhUyAsthAm dhrusou OMMENTS R .V.N. V iïy
BY i RanganAyaki in this slOkam: this in i RanganAyaki A D NTHA R .V.N. V ! ïIr¼ezy D ESIKAN ED 40 yimh )[am>ï&[utram!, exquisite poem on Your dearest consort! consort! onYourdearest poem exquisite r to pieces; and mind You, a hundred armours hundred armours You, a pieces; andmind r to va cha hrudhyAm BhagavathIm va chahrudhyAm sEvai during a Panguni Uttharam day. Bhattar day.Bhattar Uttharam Panguni sEvai duringa used mesmerism. And as You enjoy it, You will You will it, mesmerism.AndasYouenjoy used A ehouse of affluence ehouse of affluence ! en superior to You and we are going to praise to praise aregoing en superiortoYouandwe is going to happen as a result of the Lord Lord asaresult of the tohappen is going NTHA se of Sri RanganAyaki in front of PerumAL at at PerumAL of front in RanganAyaki Sri se of
to praise Your pathni. I am going to eulogize goingtoeulogize to praiseYourpathni.Iam tvcù*a<ÉgvtI— shAtguNya- SampoorNai. Sheisverydearto shAtguNya- SampoorNai. ataraLathArE SravaNatha: arty enjoymentofpleasingpoetryonadear eased to listen with attentiveness! Definite it it Definite attentiveness! with eased tolisten u. Her, we are going to praise, even better evenbetter Her, wearegoingtopraise, u. tion with SriranganAthan about his efforts tion withSriranganAthanabouthisefforts D ESIKAN : (that Lakshmiis)!
(M O Vaak”. MangaLa NaayakiHerself(Sriya: whoallrecognized theLordas Sthavam:29), Rathnam:12)and (SthOthra- AlavanthAr PerumAL), on TherazhundhUr :VII.7.1 Thirumozhi (Periya AzhwAr of Thirumangai group defeating the lotus in their beauty)? Who is th lotusintheirbeauty)?Who the defeating of RajOGuNamorTamOGuNam?Whois Sa of whoistheembodiment Who istheOne, Ka:?” PurushOtthama: SthOthra in thiscontexthis Question AlavanthArasksarhetoric his Paasuram. SelvA”withgreatendearmentin ThiruvAhiya know! best thatwe enjoy suchasthuthiisnotcommonplace!Your is my Sthuthi realize that attributes. Youalso after another.Youofcourserealizethegreatn one theshirts bodywouldkeepongrowingandburst You astheygetchangedbecauseyour fit cannot of shirts too!Evenhundreds body willmakethatshatter armsand Your swelling you weretowearanot toburst.If Your bigshirt Yo eyes willrotateoutofthatjoyousexperience. Her atalevelhigherthanYou. planning toeulogize He bases his conclusion on the facts that that on thefacts conclusion He baseshis PuNDarikam yEvamakshiNI AravindhaLochanan ( “Sriya: SrI:”,ParamaSaathvikan, BSERVATIONS EANING 1. Sri: With theaddressofLordas“Sriya: mysuperi of hearing be theeffect What would ofYour Your ownpraise how notknow I do than Yours. aresuperior that qualities that Shehas Her toshow singabout to I amgoing Who is the One that confers MangaLathvam One thatconfersMangaLathvam Who isthe “Thiruvukkum as ofThErazhundhUr (Gosakan) salutesAamuruviappan Thirumangai That Sri RanganAthan is Para Tathvam isprov isParaTathvam RanganAthan That Sri most thetop is Sriya: Pathithvam AlavanthAr answers allthesequestionreadil AlavanthAr “KassrI: Sriya:? Parama Satthva samA Satthva Parama “KassrI: Sriya:? Sriya: SrI: ):
BY
ADIY E N ) and PurushOtthaman isnone PurushOtthaman ) and
SrI:). All the above four are saluted therefore as “UdhAra as“UdhAra SrI:).Alltheabovefouraresalutedtherefore item among His Parathva Saadhakams. His ParathvaSaadhakams. among item Rathnam and answers it himselflater: Rathnamandanswers 41 at Purushan that is at Purushanthat tthva GuNam without admixture of even a trace ofevenatrace admixture without GuNam tthva his own Father, KuREsar (Sri Vaikunta- KuREsar (SriVaikunta- his ownFather, ” Bhattar joins the highly celebrated and small highlycelebratedandsmall the ” Bhattarjoins not an ordinary one! Finally, Your capacity to one!Finally,Yourcapacity anordinary not her shirt that hangs looselytobeginwith,then her shirtthathangs ess of Your Devi's extraordinarilyauspiciousess ofYourDevi's the One, who bestows MangaLam on the MangaLam theOne,whobestows the Onethat has PuNdarikanayanan (eyes ur body will swell withprideandwilllead to body willswell ur sraya: Ka:? PuNDarIka Nayana: Ka:? sraya: Ka:?PuNDarIka raasikyam (Connoisseurship) is one of the of the raasikyam(Connoisseurship)isone on the Parama MangaLa MoorthyHerself? the Parama on or sthuthi on You? The dark pupils of Your Thedarkpupils onYou? or sthuthi y by pointing out that Purushan, who isout thatPurushan,who by pointing y PirAtti would turn out to be. But, I am out tobe.But, wouldturn PirAtti en further by the fact that He is Parama that Heis the fact furtherby en other than SrimanNaarAyaNan. the supreme mostOne? the supreme Tasya YathA kapyAsam Tasya YathAkapyAsam
sadagopan.org sadagopan.org S the sixattributes(tejO-Bala-Veerya-Isvarya atSrirangam. Seshan of Adhi on thebed of Bhattar's poetry blessed poetry blessed of Bhattar's Sri slOkamseulogizing Rangan hears Bhattar's same fate even newandlargershirtssufferthe that onswellingwithpride arms.He keeps Hisbig adorning swell upandburstHisshirts singingexquisitelyaboutHer son (Bhattar) SravaNatha: bhUyAsthAm RU We are going to eulogize theLady,whoisde We aregoingtoeulogize PhaNAma: Sriyam BhagavathIm Tava chaHrudhyAm With thechoiceofthisword,Bhattarsalute Parathva Lingam. alone hasundisputed chapter)assertclea (PurushOtthama Yogam andBhagavathGeethai celebratedbyVedAs,Upanishads Tatthvam PurushOtthama Parathva Lingam(SignofSupremeBeing). asso uniquely is PuNDarIkAksham Saathvikan. SriRanganAthan'seyes attentive listening? What istheeffectofsuch Superior toour Pleaselisten Oh Sriya:Sri:! BhagavathIm SriyamTvatthOp His pride of being blessed with Sri Devi as Devi withSri being blessed of His pride happen? going to What elseis cheppukinrOm” mElAha ninakkum Bhagavathiyai “ThirumahaLai Nallan RamakrishNaIyengar Thirumalai N UTAR AM ) ) arising from this delectab this from ) arising by Sri RanganAyaki Herself! by SriRanganAyaki rotatewithJoy( yucchai: Vayamiha PhaNAMa: yucchai: Vayamiha ciated with Sriya: SrI: and hence it is another proof of is another hence it SrI:and Sriya: with ciated etal) befitting HernameasBhagavathi. 42 le experienceoflistening( Swamy translates thissectionas Swamy praise on Your dear consort attentively. consort attentively. onYourdear praise supreme attributes makes Lord RanganAthan makesLordRanganAthan attributes supreme s Periya PerumAL enjoying His Yoga NidhrA YogaNidhrA enjoyingHis PerumAL s Periya Ayaki! Marvelous indeed is the exquisiteness is Marvelousindeed Ayaki! . Limitless indeed is the Lord's pride as He pride asHe Lord's isthe . Limitlessindeed KaruvizhigaL PiRazhthiduha / dhrusou tE dhrusoutE / PiRazhthiduha KaruvizhigaL His Piratti and the joyous experience of His of joyousexperience His Pirattiandthe ar to Your heart, Sri RanganAyaki, who has Sri RanganAyaki,whohas ar toYourheart, rly that Sriman NaarAyaNan, “Sriya:Sri:”rly that NaarAyaNan, Sriman
SukhataraLathArE SukhataraLathArE Tatthvam as adumbrated by the faultless, blemish less VedhAs. VedhAs. bythefaultless,blemishless adumbrated Tatthvam as texts andtheSaathv theSmruthi IthihAsAs, klayaaNa for thegem-like are thereposiories RanganAyaki anddeclared thattheancientrish D S logic, theSmrithisand th safe spot.ThekeytothatTreasurechestis this infallibleauthority,namely,theSruthi--as leaders ofreligionlikeVaalmIki,VyAsa perfect andblemishless.TheONLYONEofreal forbalancing.Inasimilarmanner, weights used ofthe dependonthereliability material will call it,ch may scale orauthority,aswe basis, carefully. Himself. Therefore,Heinvited claim thathis(Bhattar's)praiseofSriRangan revealed by the VedhAs and such auxiliary works listed above). such auxiliaryworkslistedabove). revealed bytheVedhAsand abovekey.(Thatis, Treasure chestwiththe LOKAM R . V.N.V The tenth slOkam housing these thoughts is asfollows: thesethoughts housing The tenthslOkam shifte Bhattar slOkam, ParAsara In thetenth his through RanganAthA BhattarhadachallengetoSri slOkam, Paraasara In theninth Treatment ofasubject,judgingthequality, This present work ofSrI GuNa Rathna kOsam is, what is revealed on opening, the 10 EDANTHA thvath sadhguNouka maNikOsagruhamgruNanthi| thvathsadhguNouka santharkaNasmruthipurANapurassarANi|| Devi Srutim BhagavatIm praTamE pumAmsa: Devi SrutimBhagavatImpraTamEpumAmsa: D taddhvAra pADana paDUni cha sEthihAsa- chasEthihAsa- taddhvAra pADanapaDUni the Saathvika PurANAs. the Saathvika ESIKAN TvTsd!gu[aE"mi[kaezg&h< g&[iNt , s
AND C OMMENTS namely, the Epics, good namely, theEpics, :
sadagopan.org sadagopan.org until the last days of their lives. days oftheir until thelast misi who areindeedfools, KrupA KatAksham Vedhams housing the anantha ka theanantha housing Vedhams areinvaluable PurANams). TheseUpabruhmaNams tark (IthihAsams,good UpabruhmaNams gruham MaNikOsa sadh guNa Yourgem-likekalyANaguNams( adoration aredescribedasthejewelboxhousing spot for thetop holding vedhams Those gruNanthi). praTamE (Bhagavthim Sruthim Sa (Great PumAmsa: (Vedhams). others) “ PurANams, Tarkam and IthihAsams. IthihAsams. Tarkamand PurANams, locked insidethejewelbox ofVedAsandopen sthu His RanganAyaki istheUpabruhmaNams. Lord. of Her attributes auspicious limitless the describes Sooktham ofSreeDevijustasPurusha guNams theinnermean PurANams reveal anaadhi Vedhams.Here,Bhattarsuggeststhat PramANams basedon developed their others, who him likeVyAsar,VaalmIki,theauthorofSr A qualities of MahA lakshmI will berevealedtous. will MahA lakshmI of qualities treasure chest;thatisthecheston Sooktham house the words “ thewords house Sooktham procla announce, meanstopraise, GruNanthi the archA form of Sree Devi at Srirangam. atSrirangam. Sree Devi the archAformof ausp resplendent the greatgem-like, container of Gru DIY In thenextslOkam,Bhattardescribesthose, SruthikkE Adaimozhiis BhagavathI The keysthatopentheabovejewelbox( “ context: inthis Bhattar says It is fascinating to see thatBhattarweav to is fascinating It trea toopenthe thatthekey Bhattar states literallymeans Rathna kOsam GuNa SrI Sri Bhattar points out that heisjustfollowing that out points Sri Bhattar states thatthetreasu Here ParAsaraBhattar ” (GruNanthi) in this slOkam extolling the pr extolling ” (GruNanthi)inthisslOkam E N sruthIm BhagavathIm tvath sadhguNouka MaNi kOsa Gruham GruNanthi Gruham MaNikOsa tvathsadhguNouka BhagavathIm sruthIm ' S
OBSERVATIONS
GruNAhi ). lyANa guNams of Sri Devi. of Sri lyANa guNams ges) place these blemish less Vedhams in the first place in thefirstplace blemishlessVedhams placethese ges) ings of the VedhAs to elab Devi! pumAmsa: ” and“ opening and studying which, the gems ofexcellent which,thegems and studying opening 44 i VishNu purAnam (Sage ParAsarar), Manuand ParAsarar), (Sage purAnam i VishNu (i.e.); the synonym for BhagavathI is Sruthi Sruthi is forBhagavathI synonym (i.e.); the GuNanthu am/samtarkaNam, Smri im. The first two Veda manthrams of NeeLA im. ThefirsttwoVedamanthramsofNeeLA sure chest housing the GuNa Rathnams of Sri sure chesthousingtheGuNaRathnamsof nterpret VedhArthams and wallow in misery misery wallowin and nterpret VedhArthams ed by the key made up of Smrithi, Saathvika Saathvika ed bythekey Smrithi, made upof thi helps to appreciate the GuNa Rathanams GuNa Rathanams the thi helpstoappreciate the path of the great sages,whowentbefore ofthegreat thepath icious attributes of Sri RanganAyaki, who is whois RanganAyaki, Sri of attributes icious MahA LakshmI-- greatQualities--Gems-- LakshmI-- MahA the Upa-bruhmanams likeSmrithisand theUpa-bruhmanams es in the Vedic word with the root of Vedicwordwiththeroot es inthe aise of Vedams and their links to Sree Devi. Devi. Sree to links their and aise ofVedams who are not fortunate to receive Sri Devi's Sri fortunate toreceive are not who Tath DhvAra- pADana-paDUni Tath DhvAra- rechest that he is going to open is the the infallible truisms of the authorless, oftheauthorless, theinfallibletruisms (Great oneslikeVyAsaa,ParAsarAand to interpret the inner meanings of the meanings of to interpret the inner the ”. orate on the anantha kalyANa anantha kalyANa orate onthe thi and Saathvika Saathvika and thi ”. ) arethe Tvath distorters of the eternal Truth proclaimed by the Vedhams: the eternalTruthproclaimed bythe of distorters A M S objects ofSriRanganAyakI's grace. the suchasVedhamandaresulthavefailedtobe great authority in thetextof embedded outthatthese deludedpeople Bhattar points manife “theworld regarding views conflicting available tothem. mutual beatingandcreateahugefuror. only in conferred Godheadona Bhikshu,na mendicant, however, ausp admitted aGod,denied Others, who God. thereisno wouldsay A fewothers the VedAs. statureto authoritative the denying Those dunces, who to were outofbounds Your krupA katAksham. RanganAyaki's into thismiserablestatebecause of their five Bhattardescribes and quarrelsintheworld. LOKAM DIY EANING These unfortunate ones are grouped byBhattar onesaregrouped These unfortunate Grace wasnot Your onlybecause manner allbehavedinthis (Oh RanganAyaki!)They Oh Goddess!VeritablecreeperofGold!Qu is: thoughts The eleventhslOkamcontainingthese Bhattardescribesth In theeleventhslOkam, Here, Bhattar alludes to the unfortunate unfortunate Here, Bhattaralludestothe yEtESriranga harmyAngaNa kana E N 11 ' rAjanvathkEchidIsamguNinama S
BhikshAvanyE surAjambhavamiti chajaDAsthEtalAtalyakArshu: BhikshAvanyE OBSERVATIONS BY aahurvEdAnamAnam katichanaka D R .V.N. V yeteïIr¼hMyaR¼[knklte rajNvTkeicdIz D ESIKAN 45 kalathE! na kshaNam lakshyamAsan|| kalathE! nakshaNam misfortune in not being the object of Sri theobjectofSri notbeing in misfortune pi guNaistamdaridrANamanyE| grace, would commit the crime ofdestroying/ the crime wouldcommit grace, : do not acknowledge orperceivethetruisms do notacknowledge station andthestatus een of the palace of Sree Ranga VimAnam! een ofthepalaceSreeRangaVimAnam! mely, SivA. All these warring groups indulge mely, SivA.Allthesewarringgroupsindulge categories of suchpeople,whohavefallen categories people who have developed strident and and strident developed whohave people jfaSte tlatLyka;Ru> gu[ESt sadagopan.org sadagopan.org Raaja Padha Sthothram andelsewhere. Raaja PadhaSthothram states clearlythatHeis and is akarmAdhinan Him “GuNa Daridhran”.ThesearetheMaayAVaadhis. Him “GuNa asbe KalyANa guNams(SaguNaBrahmam) uphold school ofthoughtto this work,TatthvaRatnAkar masterly Bhattar inHis donotextendHim to UpAdhA kaaraNam but They of Godbyinference. prove theexistence andis also knownas byKaNAda was founded Verbalcomprehension(sabdhA) emphasize inference(anumAna)and VisihtAdhvaithin acceptsasacardinalprinciple. Is Jeevan. There,theystopbyexcluding or fivesubtleelements Pancha tanmAtrAs (10-14) ofknowledge ororgans Jn~AnEndhriyams great principle(3)ahankAraor or mahath king/Isvaran). Theyaccept 25Tatthvams:(1) as“arAja Saankya darsanafollowersareknown ThisNirIsvaraSaankyada known asSaankyAs. reject VedhAs. total existenceoftheworldandaccep the altogether denies The latter(Nihilism) knowledge. of theform only in exist to the world two: TheYogAchAra into is againsubdivided (SautrAntrikas) arriveattheworld'sexisten real, but thattheworldis Former maintain SautrAntrikas. and VaibhAsikAs into subdivided is HeenayAna greatpath). MahAyAna (the ofJaintexts. the authors replace VedhAswith They canhaveaparticulartrait. believethatnothing “anekAntavAdha” The Jainsadopting valid knowledge). VedhAs the affirm which darsanams, Aasthika thefo by Godasheld soul and concepts of (ChArvAkAs). Theybelongtothe Materialism The fifthgroupconstituted by The fourthgroup The thirdcategoryconsistsof category The second (lowerpath)andthe ofHeenayAna thetwin groups The Buddhistscomeunder existenceofany The materialistsdenythe altogether Those whodenytheVedhamsasPramANams All the three Naasthika darsanams are calle All thethreeNaasthikadarsanamsare accepts Vedam(sabdhaPramANam)bu accepts VedhAs, but gives incorrect meanings toVedhAs meanings incorrect butgives VedhAs, accepts the supremacy of VisishtAdvaitham. the supremacyofVisishtAdvaitham. Saivars, whoseeina VaisEshikAs, who accept the authority of VedAs,but VaisEshikAs, whoaccepttheauthority ts SoonyA (Void)asthereality. ts SoonyA ce only throughinference.TheMahAyAnagroup ce only 46 (20-24) Five gross elements and(25)Purushaor gross (20-24) Five llowers oftheVedhAs. the daasan of Sriman NaarAyaNan in Manthra NaarAyaNan in Manthra Sriman thedaasanof has only a momentary existence. The latter hasonlyamomentaryexistence.The reft of those auspicious attributes reft ofthoseauspicious the cosmic egoism (4) manas or mind (5-9) manas ormind(5-9) egoism(4) cosmic the School and Nihilism School. The former holds School. Theformer andNihilism School thing, which are beyond the reach of the eyes. oftheeyes. thereach thing, whicharebeyond varan. There is no 26th Tatthvam that Thereisno26thTatthvam varan. rsanam rejects Isvara tatthvam andhencethe rsanam rejectsIsvaratatthvam as unassailablePramAN recognize our Lord to the limit of nimittha limit ofnimittha Lord tothe recognize our Asath-karya Vaadham.Thisgrouptriesto d as Vedha- Baahyadarsanams,sincethey Naasthika systems kars” (Those whobelievethatthereisno kars” (Those a has criticized soundly the deficiencies of a hascriticizedsoundlythedeficiencies Moola Prakruthiorprimordialentity(2) na KaaraNam (material cause). ParAsara na KaaraNam(materialcause).ParAsara karmEndhriyam or organs of action (15-19) ororgansofaction(15-19) karmEndhriyam mendicant Isvarathvam t makestheLordoflimitless : Jainism, Buddhism and Buddhismand : Jainism, . All the threedenythe . Allthe They are opponentsof They are . Thislineofthinking ams (Instrumentsof ams . This Bikshu . Theymake . These are palace atSrirangam. thego objects ofthegraceSriRanganAyaki, AlltheseviparIthams manner. and inconclusive advantageinanunsatisfying own totheir passages theVedhic misinterpret or as PramANam All of these five groups quarrel withonean fivegroups All ofthese Perumdevi Thayar:Thirukachchi 47 other and are either non-believers in Vedham Vedham in non-believers areeither other and happen because of their failure to become the the tobecome failure becauseoftheir happen lden creeper blessing us as the Queen of the the Queenof creeper blessingusas lden sadagopan.org sadagopan.org hidden in the manthrams of the Upanishads (the peaks of Vedic hills). ofVedic (thepeaks oftheUpanishads manthrams in the hidden top,namelythe belowsurfaceatthehill hidden in Tamil - is applied ontotheeyes). in Tamil-is eyes canenvisionunder-the-ground-hiddenobject A A M S bhAgyasAlis (DhnayA:). bhAgyasAlis Those,who ar enjoy thatpricelesstreasure. Thatanjanamwillprovidethe one's mind). anjanamof Bhakth needs maior hidden un is likeatreasurethat mahimai) are unguent of Bhakthi. areable theblessedpeople Here, hedescribeshow treasure of the Mahimai of MahA Lakshmi. That MahimaiofMahALakshmi. treasure ofthe LOKAM DIY DDITIONAL EANING Fortunate persons use the unguentofBhakthian the use persons Fortunate He Sakala KalyAnaGuNams. MahA Lakshmihas Oh Goddess!Reservoirofallauspiciousqualiti This slOkamisasfollows: RanganAyaki. ofSri BhattarreferredtotheKalyANaGuNams In thepreviousslOkam, Bhattar states here that Bhakthi SiddhAnjanam is needed to witness andenjoythe isneeded towitness Bhattar statesherethat BhakthiSiddhAnjanam E N 12 ' S OBSERVATIONS BY D COMMENTARY R nanu Bhagavati! daivImsampadhamtEabhijAtA:|| nanuBhagavati! sruti sirasi nigUDamLakshmi! tEveekshamANA:| srutisirasi .V.N. V nidhimiva mahimAnambhunjathEyEapidhanyA: Manasi vilasatAkshNA Manasi vilasatAkshNA ïuitizris ingUF mnis ivlstaú[aÉi´isÏaÃnen BY i to see the treasure of MahaA Lakshmi's mahimai (hidden in in (hidden mahimai thetreasureofMahaA i tosee Lakshmi's D R D .V.N.V ! ESIKAN dEvI—s another and always speakingofHim,theylive another and become dhanyA. auspicious attributesand thesupern saadhakAscomprehend anjanam, the equatedto canbe YOgam,which with Buddhi of Bhakthi-siddhAnjanam to comprehend Hi tocomprehend of Bhakthi-siddhAnjanam Selvam”. The fifth slOkam of the 16th chapter refers to this dhivya sampath: sampath: dhivya chapterrefers tothis the 16th of slOkam Selvam”. Thefifth heard intheBhagavathGithAchapter16 Sri RanganAyaki of anantha kalyANaguNams SiddhAnjanam. SiddhAnjanam. able tocomprehendfullythelimitlessauspicio elabor KOsam,while Rathna GuNa of slOkam (DhanavAns or possessors of inestimable wealth). of or possessors (DhanavAns TheyaredhanyA: (blessedbeings). TheyareindeedBhAgyasaalis leads onetoMoksham. wealth)that sampath(divine withdhaiva becomepossessed SiddhAnjanam with Bhakthi born to the divine destiny. destiny. born tothedivine are O ArjunA,You Grieve not, sampath) leadstobondage. DhaivI to opposed sampath as dearspeech,whichis motives andincomparably anavadhikAthisaya Priyam” (M able to (i.e.), theUpanishads.Thosewhoare EANING With their minds focused on Him, with their PrANAs centered on Him, inspiring one one inspiring Him, on centered PrANAs their with Him, on focused minds their With In the Tenth slOkamoftheTenthchapter,Lo In theTenth Bhattar's thoughts have echoes in the tenth inthe Bhattar's thoughtshaveechoes Bhattar usestheexactwordsofBhagavath Echoes ofthenatureDhaivISampath BhAshyakArar explains the nature of their blissas oftheir explainsthenature BhAshyakArar The divine destiny (wealth) is deemed tolead (wealth)isdeemed destiny The divine KaTayanthsccha Maam nithyam thushyanthi charamanthicha). KaTayanthscchaMaamnithyamthushyanthi ): (MacchitthA madhgathaprANABh Maa sucha:SampadhamdhaivIm dhaivI sampath vimOkshAya niBhandhAyAsuri mathA vimOkshAya niBhandhAyAsuri dhaivI sampath (spontaneous speech filled with delight without anyulterior filledwithdelightwithout speech (spontaneous 49 m and attaining Himarecoveredhere. attaining m and experience MahA Laksh experienceMahA in contentment and bliss at all times: blissatalltimes: incontentmentand and ThiruppAvai paasuram 25 “Thiruttakka paasuram25“Thiruttakka and ThiruppAvai - BhagavathGitaChapter,Slokam5 chapter of Srimath Bhagavath GithA. The role chapter ofSrimathBhagavathGithA.Therole us attributes of MahA Lakshmi with Bhakthi Bhakthi with Lakshmi of MahA attributes us ating onthe greatness ofDhanyAs, are who unsurpassed in its love for the Lord). for unsurpassedinitslove with the use of Bhakthi SiddhAnjanam-- are SiddhAnjanam-- ofBhakthi with theuse --arising from the full comprehension of the the of full comprehension the from --arising al manifestation and the splendour ofHis splendour the and al manifestation the SiddhAnjanam.With thehelpofthis theSiddhAnjanam.With to liberation, the demoniac wealth (aasuri toliberation,thedemoniac GitA 16.5 (underlined above) inHis11th above) GitA 16.5(underlined rd says that He blesses the Bhakthi Yogis Yogis Bhakthi thatHeblessesthe rd says Odhayantha: Parasparam abhijAthOsiPaaNdava “ ananya prayOjanamand mi's KalyANa GuNams GuNams KalyANa mi's sadagopan.org sadagopan.org Superior to You in view of Her conferring Isvarathvam for You)”. forYou)”. Isvarathvam ofHerconferring inview toYou Superior vayamiha PaNAma: tvatthOpucchair Sriyam A M S VedAs. He becomes Isvaran becauseofbe Isvaran VedAs. Hebecomes glorie divine consort).ThusMahA-LakshmI's and YouobtainYour areYourconsorts Lakshmi Pathnyou” and“SraddhayAadEvODevathvamasnuthE” LakshmIsccha Vedamdeclares: uttharaanuvAkam oftheabovePurushaSooktham, Moksha andblissful immortal is theLord Purushan! ThatPurushan are indeed BhavyamudhAmruthathvasyEsAnA:” Yaccha yEvatham Sarvam!yathBhUtham statesclearly: “ glories Lord's praising Your Sooktam Purusha vedAs. Further, (unlimitedVibhUthi) andaisouryam an Empress) Pathnee” Universe. unquestione isthe NarAyaNA Lord that the Allthisemphasizes Lakshmi”. and DEvi of Bhoomi is thehusband universe ruling overthis “whosoever stated, is it in theUtthara-anuvAkA, Goddess, Isvaree,toallthe world”iselabor LOKAM DDITIONAL EANING In viewofthisVedicevidence, we stickto Samhithai(4.4)declares“ TaittirIya Oh PirAtti! “T Oh LakshmI!TheUpanishadicstatement, 13 (PerumAl's consort is the Empressofall th SrI: ! SrI sooktam bhaumukhayatE tAmm cha sAkhAnusAkham | SrI:!SrIsooktambhaumukhayatEtAmmchasAkhAnusAkham BY tammchatvatkam patimadhi D COMMENTS R asyEsAnA jagatha ititEadhImahEyaamsamruddhim asyEsAnA jagatha EeshtE kascchij-jagata iti ya: pourushE sookta ukta: EeshtE kascchij-jagataitiya:pourushEsookta .V.N. V ïI> St BY ! ïIsU´ 50 ated in Sree Sooktha of each Vedhic branch; and ated inSreeSookthaofeachVedhicbranch; “(Oh Lord of Sri Devi! We assert that Sri Devi is Devi! Weassert thatSriDevi Sri “(OhLordof our original statement made in the 9th slOkam: our originalstatementmade inthe9thslOkam: jagou uttharascchAnuvAka: || uttharascchAnuvAka: jagou d ruler and You, the Empress of the whole ofthe andYou,theEmpress d ruler : s are bytheblemishless loudly proclaimed status as Devan because of Lakshmi, Your Your becauseofLakshmi, statusasDevan is declaredinPurush of ALL. He is indeed the Lord also for the also for Lord of Heisindeedthe the ALL. issalutedmultifoldineverybrach of the he consort of VishNu is the supreme of VishNuisthesupreme he consort Imhe ya< sm&iÏ— e worlds). ThisYourIsavrithvam(being ove pronouncements,inthe asyEsAnA jagatho VishNu VishNu asyEsAnA jagatho asooktha as theLord “HrIsccha tE (BhUmi and (All these Purusha Purusha essence of this statement is this statement essence of the but Sooktam, thePurusha in verbatim maynotbefound Universe asIsvaran) over the A and SriRanganAyakiistheEmpre NaarAyaN diplomatically concedesthatSriman by being Isvarathvam onHerLord conferring Upanishads passagesand Sooktham Purusha ( Samhithai TaittirIya Inth Sri RanganAyaki. of extol thegreatness DIY In the previous slOkam, Bhattar had incorpor Bhattar had In thepreviousslOkam, uktha:” sooktha ya:pourushE “EeshtE kascchijjagatha:ithi E N ' S OBSERVATIONS asyEsAnA JagathO VishNu PathnI: JagathOVishNu asyEsAnA clearly found in Purusha Sooktham and the Upanishad passages. passages. andtheUpanishad Sooktham Purusha in clearly found : ss of theverysameUniverse. ss Thayar- Nagamangala 51 His consort. Bhattar uses these evidences and His consort.Bhattarusestheseevidences is slOkam, Bhattar includes exact text from from exacttext includes slOkam, Bhattar is contributing evidence to MahALakshmi contributingevidence an is the undisputed Ruler of this Universe RulerofthisUniverse istheundisputed an ated text from Srimat ated textfrom ) and refers to Sri Sooktham, Sooktham, Sri andrefersto ) (That One, who rules or lords or lords One, whorules (That h Bhagavath GithAto h Bhagavath sadagopan.org sadagopan.org A M S because eventheLord'smercybecomesfulfille eulogy of the is RaamAyanam Sreemath of purport ma great). Atthesurface,SreemathRaamAyanam “ with thestatement: itselfbyeulogizing sustains IthihAsams among Ind lakshmIisSarvEsvari. that You(Mahaa and PurANAs. IthihAsAs aidedby from theVedhAs, ofYourgreatness derive declarations had to too, authors Smrithi LakshmI). itslife-breathfromYou(MahA indeed, itsustains RaamAyanam tooacknowledgesto armshighto their raising superemacy, Your 14: inslOkam view forthis evidence now as clinching Bhattar her Lord, to status ofIsvarathvam ofMa pramANams forthestatus UpabruhmaNams like IthihAsam(Sreemet UpabruhmaNams forYourvaibhavam.Thefoundati PramANams withthehelpofIthihAsams PramANams LOKAM DDITIONAL EANING It is not only the Upanishads and Purusha Sooktham that raise their hands and declare declare and hands raisetheir Sookthamthat Purusha and theUpanishads only is not It manner, alonedeclareinthis Sooktam Purusha and though theUpanishads is notas It earlieras VedamandUpanishads GithA, passagesfromBhagavath After citing Oh MyMother!AllthecreatorsofSmrithis 14 BY Nithyur VedA napi cha tatamE tvannmahimni PramANam|| tatamEtvannmahimni NithyurVedAnapicha C D SrImathRaamAyanamapipa uddhbAhusthvAm Upanishadas uddhbAhusthvAm OMMENTS R smartArOssmajjanani yatamEsEthihAsai: PurANai: .V.N.V inRNyuveRdanip cttmeTvNmihMiçàma[m!. SeethAyA: Charitham mahath Charitham SeethAyA: SmtaRrae=Sm¾nin SmtaRrae=Sm¾nin ïImÔamay[mip pr< àai[itTv½irÇe, ED %d!bahuSTvamupin;dsavah nEkainyNÇI— BY A NTHA D R hA Lakshmi as the Empress of Empress asthe Lakshmi hA .V.N.V: D having been composed as a praise of SeethA's life; SeethA's of asapraise composed been having ESIKAN h RaamAyanam) and Saathvika PurANams. Saathvika h RaamAyanam)and refers to UpabrumhaNam ! 52 ytme seithasE> pura[E- pura[E- seithasE> ytme eed SrimathRaamAyanam and PurANams. OhRanganAyaki!VedAsare andPurANams. d by ofSeethA the pirAtti. PurushakAram unanimously declare that VedAs have become havebecome declarethatVedAs unanimously : ram prANititvaccharithrE| Your Mahimai. Sage ValmIki attested to that that attestedto Your Mahimai.SageValmIki ons for the vedhams as PramAnams arethe asPramAnams forthevedhams ons proclaim with a great force. Sreemath force. Sreemath proclaim withagreat y appear as the story of RaamA. Thedeeper y appearasthestoryof aavAha naikA niyanthrIm aavAha naikA the glories of SeethA PirAtti. Why?Itis PirAtti. ofSeethA theglories ” (SeethA Devi's charithram is indeed ” (SeethADevi'scharithramisindeed the Universe,conferring s (IthihAsa PurANams) s (IthihAsa , themost prominent Vaalmiki's IthihAsam,Sreemat applicabletoSage is equally IthihAsam Sage VyAsA's of said Whatisbeing DharmAs”. andperverted veryrootsthetreesoffalse VedAs,andcuttingatthe mountain ofthe the high has from free ofimpurities been made descending by the floodsofholywordsVyAsA, and sanctified way: “Thisworld hasbeen here)this Bharatham (MahA IthihAsam to tribute (M A Upanishads is NOTalearnedatall. Upanishads to theunquestione toattest context in this hereandtakestheIthi itout Bhattar points a greatauthority. as makes theIthihAsam manthrAs ofVeda fullythemeanings understand naikA NiyanthrIm). Upanishada-saavAha slOkam (uddhbAhusthvAm raisedinthis greatness withtheirarms Lord)withraisedhands: Kesavan (the of greatness Forinstance, accepted fact. DIY “sathyam Sathyam Puna:SathyamUD EANING IthihAsams have beendescribed as“Saas IthihAsams and only inthefourVedAs,VedAngAs inIthihAsA,but versed A brahmin,whoisnot itself: inMahABharatham isdescribed IthihAsams The greatnessofthe byIthihAsams toel roleplayed The important and Upanishads the that out Bhattar points an is matter of the truth attest tothe gestureto an assertive in hands one's Raising E N VedA: Saasthram paramnaasthinadhaivamKesavAthParam” VedA:Saasthram ' S OBSERVATIONS ): na chAkhyAnamidham VidhyAth naiva sa syAth vichakshana: naivasasyAth VidhyAth na chAkhyAnamidham yO vidhyAth chathurO VedhAn yO vidhyAthchathurOVedhAn : DhvAdasa NaamaPanjarasthOthraslOkam h RaamAyaNam, cited by ParAsara Bhattar inthisslOkam. citedbyParAsaraBhattar h RaamAyaNam, d glories of Sri RanganAyaki (MahA Lakshmi). Lakshmi). (MahA RanganAyaki of Sri d glories hAsam of Sreemath RaamAyaNam asan exampleRaamAyaNam ofSreemath hAsam 53 DHDHRUTHYA BHUJAMUCHYATHE DHDHRUTHYA thra Saaram”.MarkaNdEya pays PurANam Purusha Sooktham attest to MahA Lakshmi's Purusha SookthamattesttoMahA SaangOpanishadhAn dhvija: SaangOpanishadhAn aborate on the terse statements of VedAsto aborate onthetersestatements attests to the tothe attests sadagopan.org sadagopan.org AUSPICIOUS. AUSPICIOUS. from you. tofiveorsix ones-- allarebutequivalent YOU ARE THE SOURCE SPOT FOR ALL THAT IS GOOD, HOLY AND going to the seat of BrahmA, who presides over avastworld, seat ofBrahmA,whopresides the going to M S wealth andauspiciousness. RanganAyaki’simmeasurable ofSri portion arebutaminiscule inthisworld auspiciousness LOKAM EANING and, in short, all things coming under theca under coming allthings short, and, in sanctity, whichconfer andcenters similarrivers the holyGanges, DharmAs, under theclassof ritualscoming the potent similarmountains, the heavyHimAlayAsand of greatvalue, gem stones the lustrous thelike, the mammothnessofMountMeruand andpowerauthority, the affluence Oh Dear Consort of RanganAthA! Starting fr Starting of RanganAthA! Oh DearConsort The fifteenthslokamcarrying wealthand ofthegreatest assembly out the points SriBhattar slOkam, fifteenth In the Dhanyam yatthadhasccha veekshaNabhuvastE panchashA viprusha: || DhanyamyatthadhascchaveekshaNabhuvastEpanchashAviprusha: 15 tungam mangaLam ujjvalam garimavathpuNyampuna:paavanam tungam mangaLamujjvalam BY D isvaryamYadihOtthara-GuNa R aakugrAma niyamakAdapivibhOrAsarvanirvAhakAth .V.N.V xNy A out these thoughts while he composed this slOkam: thisslOkam: hecomposed while thoughts out these Sri mighthavethefollowing Sahasra Naamams whowr Bhattar, dearconsort. RanganAthan's DIY (PraNavam) Sarva MangalAyai Nama: Sarva MangalAyaiNama: (PraNavam) Nama: Nija Sakthyai (PraNavam) (PraNavam) Deva Sriyai Nama: (PraNavam) Veda Sriyai Nama: Raaja SriyaiNama: (PraNavam) (PraNavam) MangaLa DevathAyai Nama: Nama: (PraNavam) BhUmAyai (PraNavam) Raajya Lakshmyai Nama: Nama: Karyai Svasthi (PraNavam) (PraNavam) Dhana Nama: Lakshmyai Nama: (PraNavam) SubhAvahAyai Nama: (PraNavam) AparimithAyai Sarva RasAyaiNama: (PraNavam) Nama: Sakthyai (PraNavam) BhOkthru (PraNavam) Sakthi Nama: NaayikAyai (PraNavam) MahA Nama: VibhUthyai the VaNmai(power Here, Bhattarpraises E N ' S OBSERVATIONS : 55 LakshmI Sahasra Naamams in mind, to bring Sahasra Naamamsinmind,to LakshmI ote abrilliantcommentaryonSriVishNu ) of the KatAksha VeekshaNyam of Sri of ) oftheKatAkshaVeekshaNyam sadagopan.org sadagopan.org other and creates a nice sound. The vassal kings bo kings Thevassal sound. anice other andcreates and themajesticmovement oftheelephantma otherisatth The KatAksham. LakshmI eyes. Thefirstoneisfortunateandontopof the KaTaaksham ofSriRanganAyaki and theother ( ADIY M S blessing. But to the latter, Yo to thelatter, But blessing. first person! as theverypersonific teeth, maybevisualized forthem. disdain alook hewillfeign homage; him in bend before plea crowncreatinga the bellson the dangling pleasureonanelephant,thepear proudly with LOKAM dhrupyadh danthAvaLasthOnagaNayath EANING The fortunate one sits on the back of a royal elephant under the pearl studded umbrella pearlstuddedumbrella the back ofaroyalelephant underthe on onesits The fortunate Sri ParAsara Bhattar describes the distinct impact ofone( impact Bhattardescribesthedistinct ParAsara Sri The twoare in strongcontrast.Thefirstha utterlyhelpless,ha man, another In contrast, Two extremesofstatusinworldlylifecanbe The PowerofSriRanganAyaki'sEyes only explanationforthecont is the This E N yatthasmai thishtatEnya:krupaNamasa tatthE SrIrangarAjapraNayinina yEkO mukthAtapathraprachala-m ' 16 S OBSERVATIONS BY D †PyÎNtav¦Swaeng[yittan!yT][<]aei[palan!, R .V.N. V tÄeïIr¼rajà[iyin yÄSmE itóte=Ny>k«p[mzr[ae dzRyn! dNtp'!´I @kae mu´atpÇàclmi["[aTkairmaEilmRnu:yae EDANTHAD u had closed Your eye-glances. u hadclosedYoureye-glances. E e bottomofthevalepoverty. SIKAN rast in situation between the two people. thetwopeople. between rast insituation yanOdhanchitha nyanchithAbhyAm || nyanchithAbhyAm yanOdhanchitha 56 ! nynaediÂtNyiÂta_yam! . aNi-gaNAth kaarimoulir manushyO aNi-gaNAth kaarimoulirmanushyO : l-studded royal umbrella causing a dashing of royalumbrellacausing a dashing l-studded ation of indigency --the exact opposite of the ofthe --theexactopposite indigency ation of i nathaan yathkshaNam kshONipAlAn | kshONipAlAn i nathaanyathkshaNam d received Your distinct eye-glances, agreat d receivedYourdistinct kes thegemsoncrown jostlewitheach of total unconcern; he will have nothing but hewillhavenothing of totalunconcern; sing jingle;alongro imagined for an illustration. One person sits Onepersonsits imagined foranillustration. raNO darsayan lf-clad, standing pathetically with exposed withexposed pathetically lf-clad, standing the heap of Isvaryams as aresultofthe theheapofIsvaryams w to this fortunate one and he in turn acts w tothisfortunateoneand heinturn anya: ), onwhomShehadclosedHer Yeka: dhanthapankthee ) whowasblessedwith w of royal personages w of point / inspiration for the son (Sri ParAsa son(Sri for the point /inspiration (nayana sankOcham). due tothefirstonereceivingNayanakatAksh (M Ponnarangar Kaathali” that fortunate. theotherwhowasnot katAksham and on theroyal elephant. oneriding the fortunate clothes a seek ashisprotector.Hehastattered (“ falling onhimisadestituteandanaadhai andIsvaryagarvam. haughtiness of his out theirbentheads doesnotsee he as though Lord Sriman NaarAyaNan consid Lord SrimanNaarAyaNan due totheabsenceofsuchglancesfallingon or Your sideglancesonthem beingsisonlyduetothecastingof withthehuman associated Him/ EANING The firsthalfofthefollowingseventhslOkam Sri ParAsara Bhattar addr blesse theone between Such isthecontrast one,whodidnothavethe The unfortunate Oh SriDevi!Wearenotsurprisedthatth Such is the power of the Nayanams of Sri Ranga Naayaki! of SriRanga Nayanams Such isthepowerof NaarAyaNa: api tava EekshaNAth svAthmAnam dhanyam manyathE dhanyam NaarAyaNa: apitavaEekshaNAthsvAthmAnam ): TallakshmyA: samudheekshaNAth tavayatha: TallakshmyA: samudheekshaNAth and explains that the difference in and explainsthatthedifference Isvaryam mahadhEvavaaalpamathavaa dhrusyEtha pumsAmhiYath dhrusyEtha saarvathrikam varthathE ---- esses Sri RanganAyakias esses ers Himself blessed by those au Himself blessedbythose ers ra Bhattar) in composing this slOkam: slOkam: this incomposing ra Bhattar) 57 RakshakAnthara-Rahithan nd shows his teeth in a mode of begging before before of begging teethinamode nd showshis d with the soubhAgyam of Sri RanganAyaki's Sri RanganAyaki's d withthesoubhAgyamof them. (KurEsar goes on to say that even Her say thateven (KurEsargoesonto them. e abundanceofthewealthorutterpoverty am and the other one failing toreceiveit andtheotheronefailing am benefit oftheglancesSriRanganAyaki of Sri Sthavam ofKurEsaristhereference ofSriSthavam the statusof“Yeka:” and “anya:” is “SrirangarAja PraNayini/ “SrirangarAja spicious glancesfallingon ”) and has no one to and hasno ”) ). sadagopan.org sadagopan.org these willfloodtohim,breachingthe wealth inefforts, success prosperity, fortitude, have MahA LakshmI's auspicio have MahALakshmI's kutha: Sathvam? SiddhiSriya:? Samruddhi Dhruthi auspiciousness, (i.e.),a all hisfavour, directed, in are brow-movement and brow-bending favour. Your M A S Bhattar's footsteps). De MangalAnAm asSwamy auspicious (MangaLam andidentifiesHe pramANams andSmruthi Sruthi slOkam 8 andglories( auspiciousness multi-faceted Her about sthOthram this compose to inspiration his centerof tobeatthe RanganAyaki the houses (SGRK) Rathna kOsam GuNa Sri (MahA Lakshmi): LOKAM DDITIONAL EANING Paraphrasing Sri VishNu PurANam, onecanask:“ PurANam, SriVishNu Paraphrasing 18, Bhattarfocusesonthe 9to From verses introducti NarayanAcchArinhis Professor K.S. appearedontheworl Oh MahALakshmi!You RanganAyaki Sri of the glances of power auspicious salutethe to continues slOkam This 17 ). BY SudhAsakhi ! yathOmukham chichalishEth tavabhrUlathA| !yathOmukhamchichalishEth SudhAsakhi tathOmukham aTaIndhirE!bhaumukhImahampoorvikAm D OBSERVATIONS vighAhyachavasamvadhA: rathirmathi SarasvathIDhru ” We can extend this line of thought and query: “How can any other deity “Howcan anyother andquery: lineofthought ” Wecanextendthis R .V.N. V ffection, intellectual perception,theMu intellectual ffection, ivgaý c vz NTHA BY usness, existence, stability, endurance, wealth, nobility, stability, endurance,wealth,nobility, existence, usness, ADIY ! ” Sri VishNu PurANam passage asks: “ passageasks: PurANam ” SriVishNu ytaemuo< banks too, in such a torrential flow. suchatorrential in banks too, D E EIKAN N 58 ! thvamEva Bahumukhasya VaaNIvilasitham-- Bahumukhasya thvamEva bhumuoImh NisrIkANAm (Prosperity, Opulence),Siddhi(Success,accompli (Sarsvat Veda Vaak (mathi), then JnAnam Sakhi MahA Lakshmi ( MahA Lakshmi of the glances play of from the arise sampadhAm) andwealth(Sarva abundant auspiciousness ( in many waysriver banks)andcompetingwitheachotherto ( in flow alloftheaboveauspiciousness direction ofSri glances the the eyebrowand direction, parivahanthi poorvikAm ArthaandKamA). Dharma, purushArthams: the threehuman the churning for Amrutham fromthemilk forAmrutham the churning life- rejuvenatingnectarinegloryisreferredto to thecommentators.He according choice names jvalanthim of thos fulfiller ofallwishes “ the keypassageinSriSooktham: wealthandeverynobleachievem auspiciousness, tearing down the banks of that river ( of thatriver thebanks tearing down and thedi next generation,disciple progeny, the “ tobe fortunate enough person not onlythe ( Her yOnibhUthA ParAKalA yOnibhUthA follow Sakthi. ThePurANams matchless etalcelebrateHer BrAhmaNam NaarAyanam, KoushIthakI Utthara Sooktham, theVedam pointsout, VeerarAghavAchAryA IndirAand AmbhrANi, SvAhA, intellectual power(mEdhA)?” vasamvadhA ahamahamikA, aham pooravm ithi ahamahamikA, ahampooravm puthra, pouthra,Sishya,Prasishyaparyantham(parivAhayanthi) Whenever Her creeper like eye brows and the Whenever Hercreeperlikeeyebrows “ The power of the floodof boons is compared to Sri RanganAyaki isaddresse Sri RanganAyaki The 18th slOkam of SGRK of today is focu SGRK oftodayis of The 18thslOkam celebratedthro Her limitlessgloriesare MaadhuryAth- Madhurathamathvam YathOmukham (tava) BhrUlathA chichalishEthEva, tathOmukham BahumukhI aham aham tathOmukhamBahumukhI (tava)BhrUlathAchichalishEthEva, YathOmukham ”. Her great affection for those, who ”. Hergreataffectionforthose, ”). : ) MahALakshmi.Theyaresubmissive Bahu mukham or Bahu prakAram or Bahu Bahu mukham LakshmI BhrUlathA vilAsapr BhrUlathA LakshmI ”. HerlimitlessMahima ” is the statement of Sri ParAsara Bhattar in wonderment. Whichever Whichever inwonderment. Bhattar ParAsara Sri of statement ” isthe e, who seek refuge in Her: seek refuge e, who d in this slOkam as “ this slOkamas d in the lead of the Vedams: “ Vedams: leadofthe the YasasA JvalanthIm ). Those swift streams of auspiciousness flow and drench flowand streams ofauspiciousness swift Those ). koolankasha and seek Her is hinted by HerName“ ishintedby seek Her KalyANi, UdhArA, dEva-JushtA KalyANi, UdhArA, 59 ugh Her many Vedic Names such as“ Names such many Vedic Her ugh y ocean. Hence,Sheisaddressedas“ y ocean. hi), Dhruthi (Fortitude, Courage), Samruddhi Samruddhi Courage), (Fortitude, Dhruthi hi), the object of those glances,buttheyextendto the objectof JagajjIvanahEthuthvam in SrI Sooktham, SraddhA Sooktham, mEdhA mEdhA SraddhASooktham, Sooktham, in SrI asAraabhimukha jangAlathaa here. She was born along with nectar during here.Shewas born alongwithnectarduring RanganAyaki falls even for a moment, inthat a moment, fallsevenfor RanganAyaki bless thefortunateone.Thoseblessingsflow atorrentialfashion(likefloodbreakingthe i isthuscelebrated. sciple's disciple.Sucharetheirlastingpower. ent. The 18th slOkam is the elaboration of is theelaboration ent. The18thslOkam glances under them fall on a fortunate one, them fallona glances under sing on Her being the Sakthi behind all Sakthi behind the being sing onHer : r natureasthe SweetestoftheSweetand ). Theyfallovereachothertoarrivefirst shment), Sriya:(any ). These boons are obedient to the will of ). Theseboons tothe areobedient the power of the swollen waters ofariver the swollen waters of the power ” (Onewhoshineswiththefameas Rathi and Sudha-Sakhi and IndirA”. andIndirA”. Sudha-Sakhi Rathi and to Her will.Tosumitup,allthe to “ SarvAbhIshta- prApaNaKeerthyA SakthInAm chaiva SarvasAm chaivaSarvasAm SakthInAm ”. They reach out to the the reachoutto ”. They are indicated by these areindicatedbythese virtue orexcellence, ). Rathi ”. AsSri ” (preethi). MEdhA, MEdhA, SudhA SudhA sadagopan.org sadagopan.org (M A M S ninth slOkam of Sri Sthavam: Sthavam: Sri of ninth slOkam and excellence arederivedfromHer. things thatareauspiciousandexcellent (Unna toVe onreferences based Vaibhavam Lakshmi's ignorant d animal oran the storehouseofwisdomaremightyheroesco and thereisanadir(bottom).BrahmA,whoat benevolent glances, whichthelattermissed. benevolent glances, --allthesereceivea in thesocialorder downs LOKAM DDITIONAL EANING EANING ParAsara Bhattar has derived in ParAsara Bhattarhasderived BhattarpraisesMahA which ParAsara (8-18)in ofslOkams This isthelastofset One findsa variety ofcontrasts(differentiators In this world, the differentiation from polar from thedifferentiation world, In this many upsand world?So arethereinthis dhvandhvams) many contrasts(opposing How 18 BY katAksha tadupEkshayOs-tava hiLakshmi!TatthANDavam|| katAkshatadupEkshayOs-tava ): O D idham sadhasadhAthmanA nikhilamEva nimnOnnatham nikhilamEva idham sadhasadhAthmanA BSERVATIONS R .V.N. V anOkahaBruhaspathiprabalaviklabaprakriyam| saha sTira parithrasa vraja VirinchAnAkinchanai: saha sTiraparithrasavrajaVirinchAnAkinchanai: thAmm DevadevamahishIm Sriyam AasrayAma: YasyA: prasAdha pariNAmam udhAharanthi pariNAmam YasyA: prasAdha kqa]tÊpe]yaeStv ihliúm Saa BhArathIBhagavathIthuyadhIyadaasi lOkE vanaspathiBruhaspathytaaratamyam unce or a timid weakling. unce oratimid ED Anaekhb&hSpitàbliv¬bài³ym!, #d< sdsdaTmnainiolmev inçaeÚt< sh iSwrpirÇsìjivirÂnaikÂnE> A NTHA BY ADIY spiration for this slOkam from his father, Sri KurEsar's SriKurEsar's father, from his slOkam this for spiration D ESIKAN E N 60 tham) and points out that their auspiciousness auspiciousness outthattheir andpoints tham) mpared totheiropposi simple explanation--the former secured Your simple explanation--theformersecured opposites like a tree and the great Deva Guru DevaGuru tree andthegreat likea opposites : dam andSmruthis. He identifies Her with all the top of authority and power, Bruhaspathi, thetopofauthorityandpower,Bruhaspathi, ) in this world. There is an acme (summit) ) inthisworld.Thereisanacme(summit) ! tÄa{fvm!. tes like a dumb tree or treeor likeadumb tes beautiful one: beautiful one: consequence. consequence. is the direct inauspiciousness not happen, fallonone,thenthatfortunate those glances is underthepowerandinfluenceofmoving “ SthOthra RathnamSlOkams: Lakshmi. Lakshmi. (dance)orotherwis arise fromthemovement the wealththe sthAvaram, andthepoverty--theor (lowest),thegreatdEvaGuruand miniscule an insentient treeinthe18 an insentient ofSriman consort that divine TadhiyAs) for thedevotees(adiyArs, kaimakryam asuperintellectbyHergr becomes Bruhaspathi the resultfrom issaidto like Brahaspathi MahA Lakshmi. MahA Lakshmi. andall and LaavaNyam,ManOharaRoopam Sri NallAn Thirumalai RaamakrishNa IyengAr' Sri ParAsara Bhattar developed the Taarat the Bhattardeveloped ParAsara Sri Sri KurEsar had stated in another slOkam th anotherslOkam hadstatedin Sri KurEsar Here, Kuresar was following therevelationof Here, Kuresarwasfollowing Here, the nallathu (auspicious) and theth Here, thenallathu(auspicious)and uyarvana thAzhvanayaavum ayarvininaruLin nOkkatthAdu ThANDavamANangE! ayarvininaruLinnOkkatthAdu uyargurumaranEmaRRu peyarvana peyarkilAthapiramanEselvamillAn th slOkam and accounted for that mighty difference. mighty difference. forthat accounted slOkamand NaarAyaNan,theGodofGods. Jagath Samastham yadhabhAnga Samsrayam yadhabhAnga Jagath Samastham anugraham of the Goddess of Learning, Sarasvathi. Sarasvathi. of Learning, oftheGoddess anugraham 61 the dumb tree intheforest,jangamamand dumb the m uRupalamuRREraRROr nalla theeyanavA unn-kaNN nalla theeyanavAunn-kaNN amyam aspects between the Brahaspathi and Brahaspathi amyam aspectsbetweenthe e has an auspicious existence. Whenthatdoes e hasanauspiciousexistence. eyebrowandglancesof MahA Lakshmi).If at Isvaryam (Wealth), Soundharyam (Beauty) Isvaryam (Wealth),Soundharyam at other MangaLams are under thecontrolof areunder other MangaLams e oftheeyesdivinedamsel,MahAe eeaythu (inauspicious), the mighty and the themightyand eeaythu (inauspicious), result. The polar oppositesarea direct Swamy AlavandhAr, who stated in one of his one AlavandhAr,whostatedin Swamy of MahA Lakshmi. AdiyEn seeksasrefuge AdiyEn ofMahALakshmi. ace. EventhatreveredSarasvathiperforms igin of all these opposites arerecognizedto igin ofalltheseopposites s Tamil translation of this verse is a is verse this of s Tamiltranslation ” (Allthisworld sadagopan.org sadagopan.org bhUthams (AakAsam, Vaayu,Agni,Waterand Eart (AakAsam, bhUthams Saathvika, R is ofthreekinds: AhankAram being. into comes ahankAram PrakruthiarisesMahAnandfrom MahAn, Out ofMoola Lakshmi.Naama entertain MahA primordial the watersof in small childfloating thetime during the Lord'sbody and enjoyment. and enjoyment. prajAyEyEthi “ as: this actofcreation describes embrace. Upanishad insentientareattached PraLayam, thesentientand A M S Divine Sport” space worldandtheotheronebeyond temporal pleasure. TheLord'screative He createsforYour -- containingallthese many universes the andSuva:; BhU:Bhuva: threeworlds, aroundtheworld, seven boundaries the things, themi of perception, organs five Mahath, the He to create. consort, decided Lord, Your LOKAM DIY EANING The chEthanam and achEthanam are in a shrunk andachEthanam areina The chEthanam Our LordcreateseverythingwithHissank MahA La extolSri 19-23) verses(SlOkams Five That day,the theinsentientones sentientand E BhUthaahamkruthibuddhipanchaka N 19 ' aNDaan-aavaranai: sahasramakarOt S kaalE samsathiyOgyathAmchit ADDITIONAL BY SrIrangRswara dEvi tE vihrudhayE sankalpamAna:Priya:|| SrIrangRswaradEvitEvihrudhayE ”. All of this creative initiative Heun creativeinitiative ”. Allofthis D R .V.N. V kale z OBSERVATIONS ED A NTHA of Pralayam. The Lord has th Pralayam. TheLord of Roopa prapancham comes in to being with His sankalpam. Roopa prapanchamcomesintobeingwithHissankalpam. ! D teivùtyes 62 aajasa and Taamasa AhankArams. The Pancha ThePancha aajasa and TaamasaAhankArams. created the five elements, the ahankArA, the elements, theahankArA, five created the nd, the motor organs, theuniversefullofsuch the motor nd, hachithOr-anyOnyamAlingathO: dictaerNyaeNymail¼tae- : deluge. He decides to create toamuseand deluge.Hedecidestocreate raNI svAntha pravrutthIndhriyai: | raNI svAnthapravrutthIndhriyai: action is only to subserve Yourpleasure. is onlytosubserve action alpam at the time after PraLayam. During atthetimeafterPraLayam. alpam and time and how these are Her grounds of Hergrounds how theseare and time h thaann bhUrbhuva: svarvatha: h thaannbhUrbhuva: dertakes just for MahA Lakshmi's pleasure pleasure for MahALakshmi's just dertakes kshmi's gloriesas “the Commander ofthis were closelyintertwined;itisjustthenthe to the Lord in an avyakthA form in tight h) arise.SaathvikAhankAram assistedby en state embracing each other as part of other aspart each stateembracing en em all in His stomach as a His stomachasa em allin sOakAmayatha bahUsyAm bahUsyAm sOakAmayatha Swamy NammAzhwAr at his re at Swamy NammAzhwAr in amoment). me now”.(The out of them therefore, efface soul; theManas,thatthenfollows.Now,play which willmakeforaconfusion of evolution, state thenext the ahamkArA, after senses; go thesoul makes that Prakrithi, from that evolves unites that prakrithi earth;The elements like (manas aredraggedbytheformer organs that whichthrivefrom The fivesenseslikesound, ofMa spreadaveil has action “Your sportful to SundararAjan) (Lord ThirumAlirumchOlai ThiruvAimozhi Paasurams and makes asp ThiruvAimozhi Paasuramsand Jn~AnEndriyams. of raajasAhankAram leadtothecreation All theseOurLordCreatedforthepleasure Swamy NammAzhwAr summarizes This isaThirumAlirumchOlai Paasuram. ingi-ivvyuirEy pirakruthimaanankAra ingi-ivvyuirEy pongaimpulanum poRi-aiynthum karumEndhriyamaimbhUtham poRi-aiynthum pongaimpulanum quest. Such is His Maayai! Such isHis quest. Nachchiyaar Kolam this creation through PanchIkaranam in one of this PanchIkaranam his creation through ecial appealtoSrimanNaarAyanan: 63 Lord acceded to Swamy NammAzhwAr's request request NammAzhwAr's Swamy to Lord acceded hA MaayA. What havoc it causes, I have known. known. havoc itcauses, Ihave What MaayA. hA with Jivan its and spoils functions. The Mahath, with their site and confuse the mind; the five sense their siteandconfusethemind;fivesense manangaLE --ThiruvAimozhi X.7.10 manangaLE--ThiruvAimozhi Manas, five karmEndhriyams and five and karmEndhriyams Manas, five between the physical body (as soul) and the (assoul)andthe thephysicalbody between Swamy NammAzhwAr requests the Lord of requeststheLord Swamy NammAzhwAr of MahA Lakshmi and removed them from themfrom andremoved Lakshmi ofMahA do him a favor (Dr.V.N.V’sTranslation): hima do ); the five action-oriented limbs; the five five limbs;the ); thefiveaction-oriented of alltheseonmeistobearrested.Please sadagopan.org sadagopan.org A M S consisting ofthethreeGuNAs (Satthva-RajO-Ta His leelAstoamuseYou. performs Lord doesalltheseleelAs forYourpleasure. Your delusions. above such is not BrahmA Chathur-mukha /Daasyathvam.Even Seshathvam heyEsha guNamayIMamaMaayA durathyayA Himselfpoints He this overcome and and theyare HisDaasAs/Seshaas. Sarva Seshi HisMaayAoverthem vishayams andthuscasts roopa-rasa-gandhA Sabdha-sparsa thechEthanams Heshows pleasure. deeds forYour some toperform has the power RanganAthan Sri Purushan Adhi The to. OhRanganAyaki! onlylikethis.A sense-elements are chasing upon pounce madly seduce adulterers,whowould appearance,whichwouldsuccessfully woman-like wouldputupafeigned a malebeing mi therebywouldrecalltoone's deception played totheLord.AllincludingBrah subservience fail They illusion-net. in the beings arecaught etc) beforethebeings,whicharecarried away by theMaayAofLord.Theso-duped world beings. He does it for your pleasure! He projects the sense-objects (like color, sound LOKAM DDITIONAL EANING AchArya RaamAnujA in His GeethA BhAshyam HisGeethA AchArya RaamAnujAin toentertainHisdivi does Here whattheLord Your co RanganAyaki! TheLord, Oh Goddess SaBdhAdheen VishayAn pradarsaya VishayAn SaBdhAdheen 20 vaishnavyAguNamaayayAthmani BY pumsA paNyavadhU viDambi vapushA dhUrthAnivAyAsayan dhUrthAnivAyAsayan pumsA paNyavadhUviDambivapushA O D SrIrangEswari!kalpatEtavaparihAsAthmanEkElayE|| BSERVATIONS vE:[Vyagu[mayya==Tminvha R .V.N.V zBdadIn! iv;yan!àdZyR ivÉv< ivSmayR daSyaTmk< ïIr¼eñir pu BY ! ADIY kLpte tvprIhasaTmne ke¦ye. D ESIKAN E N out in His Bhagavath Geethai slOkam: “ GeethaislOkam: in HisBhagavath out nd the Lord does it for Your delectation. delectation. for Your it Lord does the nd 64 to see the Lord's existe theLord's see to vibhavam vismAryadAsyAthmakam : He is head over heels in love with You and vahAn viplAvya poorva: pumAn | poorva:pumAn| vahAn viplAvya mas) is created by Him as the Supreme Lord mas) iscreatedbyHimas theSupreme ma aresubject tothisMaaya-effect.The nd whatformspartof ”. The deluded chEthanams forget their their Thedeluded chEthanamsforget ”. , which makes them forget that He is the is the thatHe forget them , whichmakes ne consort in the temporal world is alluded worldisalluded consortinthetemporal ne nsort plays a mischievous deception onthe deception playsamischievous nsort n! ivPlaVy pUvR> puman! , This MaayA of Your Lord isnoteasily This MaayAofYour the woman-character. The sentient ones Thesentientones the woman-character. explainsthatTheMayA oftheLord nce and the individual's theindividual's nce and certain social dramas: socialdramas: certain dhaivI dhaivI pass beyond this MaayA of Mine consisting of the three guNAs. of the of Mineconsisting this MaayA pass beyond yE prapadhyanthEMaayAmEthAm taranthitE from free themselves as howto chEthanms Lord's MaayA.Sheisreli of Her the power Svaroopam His and His Swamithvam fail toenjoy and the Lord Dasans for TirOdhanam). of the nature theessential and itobscures (dhurathyayA) toovercome threfore isdifficult sport (KreeDA for purposesof The chEthanam gets enchanted by the MaayA of their Lord and forget their svaroopamas their andforget bytheMaayAoftheirLord The chEthanamgetsenchanted (His nature of boundless Beatitude). Sri RanganAyaki is intrigued and amused by andamused isintrigued SriRanganAyaki Beatitude). of boundless nature (His Sri Deivanayaganwith pravrutthEna). This MaayA is di pravrutthEna). ThisMaayAis 65 Lord for the ChEthanams (Bhagavath Svaroopa for theChEthanams(BhagavathSvaroopa Lord His powerfulMaayA.Hepointsout:“ Sri VaramangaiThayar eved, how ever, when Her Lord teaches the teaches the Lord eved, however,whenHer . This MaayA of the Lord is “absolutely real” . ThisMaayAoftheLordis“absolutely real” ”. Those who take refugeinMealoneshall ”. Those whotake anavadhikAdhisaya aanandha aanandha anavadhikAdhisaya vine inpower(Dhiavi)and MayyEva sadagopan.org sadagopan.org is designed foryourpleasureonly.Thefeatur is designed (by the Lord)! This Paramapadham ha (by theLord)!ThisParamapadham ofyourgrace. mere reason power bythe great which hasacquired there. whathe and toNithyaVibhUthi attention now Sri RanganAyaki please andamuse to vibhUthi M S LOKAM EANING It is in that haven that Saayujyam (being It isinthathavenSaayujyam that world,evenSvarga In comparisonto ofTime. totheravages It isnotsubject offering It isamarvelousworld It isfarawaytranscendingallmaterialworlds. mind. byour It isnotconceivable That superb world, SrI Vaikuntam has been has That superbworld,SrIVaikuntam Why harp on its (Sri Vaikuntam's) greatness? Vaikuntam's) (Sri on its Why harp MyMother!Knowledgeable Oh RanganAyaki! elaborate activities the Having dealtwith tadhVishNO:paramampadhamtava liberated souls. liberated souls. 21 saayujyasya yadhEva soothiraTavA yaddh-dhurgraham madhgirAm saayujyasya yadhEvasoothiraTavAyaddh-dhurgrahammadhgirAm yathkAlAth-apachElimam SurapurI yadhgacchathO dhurgathi:| yathkAlAth-apachElimamSurapurIyadhgacchathO YaddhUrE manasOyadhEvatama BY D R .V.N. V tiÖ:[ae>prm< pd< tvk«te matSsmaçais;u> . yTkaladpceilm< surpurI yÌCDtaedug›it> , sayuJySy ydevsUitrwvayd yÎUre mnsae ydev tms>pare ydTyd!Éut< ED A NTHA ever-new wonders,everymoment. ever-new D s beencreatedforyourbhOgam. ESIKAN 66 -like worlds would just be equal to hell. wouldjustbeequalto -like worlds identical inallrespects)issecuredforthe es in respect of this world of Bliss are: this worldofBliss respect of es in : kruthE Maatha:samAmnAsishu: || kruthEMaatha:samAmnAsishu: (Leelais) ofLordRanganAthaninLeelA (Leelais) does there to enhance HisDevi'spleasure sa: pArEyadhadhyadhbhutam reserved for the Lord's enjoyment with You reserved fortheLord'senjoyment in previous two slOkams, Bhattar turns his two slOkams,Bhattarturns in previous scholars declare that the VaikuntalOka too VaikuntalOka too scholars declarethatthe It is inconceivable even to my intellect, inconceivable eventomy is It œ Ê¢h< miÌra< miÌra< Ê¢h< belonging totheLord times even of mind becauseitishundreds asankOchanam dhUrE smarthumasakyam; BrahmA ( Mukha Chathur that ofeven or mind byour not conceivable is vibhUthi “ descriptionofSr AchArya RaamAnujA's ghOcharamasp words toindicatetheVaachamA Gadhyam.adiyEnwi RaamAnujA's SrIVaikunTa ofKurEsar'sSriVaikuNtaSt slOkams (39-45) Desikanhaspoin SriV.N.VedAntha doting Lord. crea SrI Vaikuntam that of extols theglories are to serve as IcchA VihAram for her (f forher are toserveasIcchAVihAram Lakshm MahA consort, His divine ParAsaraBhattar the sonofKuresar, are forse ThetwoVi accordingtoKuresar. BhOga kirIDai “ “ Nithya VibhUthi: Vaikunta Sthavam. We will refer to some of these passages as well. passages as Vaikunta Sthavam.Wewillrefertosomeofthese SrivathsAngAcchAr by U.Ve.VidvAnChEtlUr out aspointed passages and HariVamsam VishNuPurANam bySruthiVaakhyams, inspired passage: “ theSruthi Muktha Jeevanfollowing A changes things(andnot Kaalam)thisway ofSr elaborated furtherthetimeless aspect Padham Paramam ( the othersideofVira on Vaikuntam land ofSri to Bhattar( “ power of Kaalam to change its features) as “ tochangeits power ofKaalam Padham Paramam timeless, eternalaspectofSriVaikunTamas“ and tamas. of unparalleledglory,createdforthe Vaikuntam Rajasa :parAkE,Tamasa:parasthAth,sO BrahmAdhInAmapi Vaang-manasA kreeDa-vidhE: tavaparicchadhathAmagacchan Chathurdasa Jagath Yath aNDam, --tath susadhrusAni paras-sathAni susadhrusAni Jagath YathaNDam,--tath Chathurdasa DDITIONAL The inconceivability of Sri VaikunTam bythemind:“ ofSriVaikunTam The inconceivability The descriptions The of theParamaPadham descriptions This wonderful Sri Vaikuntam is beyond the Tamas-filled prakruthi manDalam according according manDalam prakruthi theTamas-filled is beyond Vaikuntam Sri This wonderful The Questionarisesastowhyandforwh Sri Bhattar describes Sri Vaikuntam asth Vaikuntam Sri describes Sri Bhattar Sri Vaikuntam is also eternal and is not aff andisnot eternal isalso Sri Vaikuntam Tamasa: paarEyadh-adhbhutham T HOUGHTS ) ”. KurEsar described this changeless world of Sri Vaikuntam (beyond the the (beyond ofSriVaikuntam world thischangeless described ”. KurEsar . kasmai phalAya srujathIsa idham SAMASTHAM? idham kasmai phalAyasrujathIsa Bhattar uses the revelations of these Bhattar usestherevelations 's LeelA VibhUthi ( BY ADIY i. That is the subtle agenda of the Lord! These VibhUthis TheseVibhUthis oftheLord! subtle agenda That isthe i. E -ghOcharE SRIMATHIVAIKUNTE N or her sport accordingtoherwish). or hersport : 67 i Vaikuntam, where the Lord's sankalpam alone wheretheLord'ssankalpam alone i Vaikuntam, ApariNa padhAspatham in his Sri Sookthi, NyAya SiddhAnjanam: “ NyAya SiddhAnjanam: in hisSriSookthi, KurEsar’s 39th verse of Sri VaikuntaSthavam: verse of 39th KurEsar’s ). Its magnitude is inconceivable by the human bythehuman isinconceivable magnitude ). Its ted for the BhOgam of MahA Lakshmi by Her by Lakshmi ofMahA ted fortheBhOgam i VaikunTam in Sri VaikunTa Gadhyam: Gadhyam: inSriVaikunTa i VaikunTam ected by Time (Kaalam). Bhattar describes the byTime(Kaalam).Bhattar describes ected ). Tamashererefersto by AlavandhAr, RaamAnujA and KurEsar are KurEsarare and AlavandhAr,RaamAnujA by havam and selected passages fromBhagavath havam andselectedpassages adhvana: Paaram aapnOthi Tadh VishNO: adhvana: PaaramaapnOthiTadhVishNO: rving as pleasure lands (BhOga SthAnam) for for rving aspleasurelands(BhOga SthAnam) yath kaalaAdh-apachElimam --Tath VishNO: --TathVishNO: yath kaalaAdh-apachElimam vaster thanthegiganticFourteenlOkams at purpose the Lord createdtheLeelAand at purposethe e birthplaceofSaayujyaMokshamforthe jA river has been saluted by Vedicpassages salutedby riverhasbeen jA Niranjana: paramamSaamyamupaithi Swamy inhisscholarlycommentaryon Sri ll elaborate on these sourceslOkamsnow. ll elaborateon BhOgam ofMahA isfree BhOgam Lakshmi, of rajas ted out this slOkam is an echo of number of of echo ofnumber isan slOkam ted outthis bhUthis created as His leelais accordingto asHisleelais bhUthis created ects of Sri VaikunTam. This is an echo of of is anecho This VaikunTam. Sri ects of ”. They became tools for Your (Lord's) for Your(Lord's) ”. Theybecametools Vedic passages to point out that Sri Sri point outthat passages to Vedic yath manasOdhUrE ” . Later, Swamy Desikan SwamyDesikan . Later, MoolaPrakruthi.This ”). ” . Kuresar answered: answered: . Kuresar ”. ThisNithya ” is Bhattar's isBhattar's manasA ”. He ”. Kaala sadagopan.org sadagopan.org (M SankalpamAthramapi mAthram hi pariNaama Krutha karmAdhIna dhurgathi: ( MahALakshmi Consort, bytheLordforHis created Vaikuntam to equal tonarakam,whentheygetcompared (Nithya- VibhUthi) createdbyHer (Nithya- VibhUthi) Vaikuntam Sri of the world of greatglory the incomprehending notsucceed Naayaki would result composition ofpoetry) Saayujyam (SaayujyasyayadhEvaSoothi). andidentifiesthis onebeyond Bhattar, goes accordingtoKurEsar (SlOkam Moola prakruthi) of kalangA perunahar Dhruvam (unchanging, TejOmayam,Parama adhbhutham (wondrous), Swamy NammazhwAr),VaishNavam (VishNu Sv and Nithyaas(exceptJagathVyApAram).Th Saamyam Saayujyam), wheretheLordconfers Moksham, “VishNO: Paramam Padham”: Padham”: Paramam “VishNO: Moksham, extolsth Sthavam,which Sri Vaikunta Kuresar's anushtAnams (BhUyishta Bhakthi Vibhavai:),by anushtAnams (BhUyishta whohavethevaibhavamas pr those (thesame), by Time( caused and changes birth,death not experience thosefreeofKaamam,KrOdham (n populated by SamaamnAsishu: Paramam Tadh-VishNO: madh-girAm, EANING Next, Bhattarconcedesthatevenhis The learned ones describe Your Supreme abode, Sri Vaikuntam, as the sthAnam asthesthAnam Vaikuntam, Sri Supreme abode, Your describe The learnedones Next Bhattar points out that Indra Lokam et that IndraLokam out points Next Bhattar KurEsar salutes this Sri Vaikuntam as “ as Sri Vaikuntam this KurEsar salutes KRUTHEMaatha:samAmnAsishu" Tadh-VishNO: ParamamPadhamTAVA madhgirAm Saayujyasya yadhEvaSoothiraTavAyadh-dhurgraham is: half ofthisslOkam The second adiyEn concludes on this slokam 21 slokam this on adiyEn concludes ). ): ). Vaikunta-naamaTavaDhamatadh-Amananthi bhUyishta Bhakthi vibhavai: abhavai:avApyam abhavai:avApyam Bhakthivibhavai: bhUyishta ” anyai: adhanya purushai: manasApyanApyam purushai: anyai: adhanya . nishkalmashai: nihatha janmajarA-vikArai: nishkalmashai: nihatha ing exclusivelyfromtheMangaLaKatAkshamofSriRanga Lord for Her exclusive enjoyment ( Her exclusiveenjoyment Lord for of Sri Guna Rathna kOsam with the 45 withthe kOsam GunaRathna of Sri 68 Ujjvalam Saayujyam wondrousNithya VibhUthi as the birthplace of Vaak chaathuryam (brillianceofspeechand Vaak chaathuryam in GuNams, Isvaryam, BhOgamtoMukthaas GuNams, in the matchless Isvaryam and BhOgam of Sri Sri of BhOgam thematchlessIsvaryamand e unparalleled glories of that land of Saayujya- unparalleled of thatlandSaayujya- e glories is is the ParamAkAsam (TeLi Visumpuof (TeLi is theParamAkAsam AzhwAr), and Tamasa: parasthAth (beyond (beyond andTamasa:parasthAth AzhwAr), tEshunishEdhyam,nathuBhagavath- actitioners of either Bhakthior SaraNAgathi actitioners of Padham, TAVA KRUTHE Maatha:TAVA KRUTHE Padham, thesameBhAgyasAlis,who neverreturnto 41 of Sri VaikuntaSthavam).KurEsar'sson, 41 ofSri (Suddha Satthva-mayam), Satthvamayam ishklamashai:), bythose(thesame) whodo ishklamashai:), al known for their wealth and pleasures are al knownfortheirwealthandpleasures aroopam), adhisundaram (most beautiful), beautiful), (most adhisundaram aroopam), Vihatha janma JarA VikArai:), janmaJarAVikArai:), Vihatha ” (the highest of Mokshams, of Mokshams, ” (thehighest SurapurI yadh-gacchathO Yadh-dhurgraham Yadh-dhurgraham th slOkam of slOkam by purushAs, it is anApyam. is anApyam. it purushAs, dhAma naamamsthAnam and willneverreachit( cannotevenconceivethis Bhakthi anushtAnam of BhUyishta qualifications havesuch Thosewhodonot BhUmi (abhavai:). the karma anyai: adhanya purushai: manasaa api anApyam tadh-Vaikunta manasaaapi anApyamtadh-Vaikunta anyai: adhanyapurushai: ). For the dhanya purushAs, it is avApyam and for the adhanya the adhanya for and is avApyam it dhanya purushAs, ). Forthe “Sri RanganaayakikELvan” 69 Sri Vaikunta SaamrAjy Sri Vaikunta am withtheirminds sadagopan.org sadagopan.org embedded in this slOkam: thisslOkam: in embedded K.S.Nara by Professor invoked Devi hasbeen all services,fromthe recipient for the SEshi, as the servestheset-up Lord Supreme adduced. The canbe cause which no toberule subjectshere however, remainasyour ofNithyasUris,everintenton cherished heaven for yoursport.The isthere and immovables Dhivya Mithunam / Divine Couple) is elaborated here: Couple)iselaborated /Divine Dhivya Mithunam (the oftheworld Ranganaayaki) andtherest between thetwoVibhUthis,Sarva connection possessing Ranganayaki astheuniqueEmpress A M S and Time (Nithya VibhUthi). VibhUthi). and Time(Nithya andtheEternalworldbeyondSpace as theEmpressoftemporalworld(LeelAvibhUthi) "SruNOmi karuNAmvAcham, SruNAmidhur LOKAM DDITIONAL EANING The 22 The passagesfrom LeelAvi This RanganAthA! of SrI Oh Consort the22 In this 22 visvam, SaraNam chAsmiSaasvatham, SarIram chaHarErasmi---" nd BY slOkam is one of the five slOkams of slOkam isoneofthefiveslOkams dhanyAstE parichArakarmaNisadaPasyantiyESooraya:| dhanyAstE C hElAyAamakhilam charAcharmidam BhOgE VibhUti: ParA hElAyAamakhilam charAcharmidamBhOgEVibhUti:ParA D OMMENTS SrI RangEswaraDevi!KevalanirvAahyaVargEvayam R nd SeshithvEPumAnParikarAhyEtEtavaspAraNE || . V.N.V slOkam, Sri ParAsara Bhattarcontinue slOkam,SriParAsara xNyaStepircarkm›i[ sdapZyiNt yesUry>, zei;Tveprm> puman! pirkra ýete tv Spar[e . Lakshmi Tantram Lakshmi helayamiol< cracrimd<Éaege ivÉUit>pra ïIr¼eñrdeiv ED BY A ADIY NTHA SEshabhUthAs, who allelse SEshabhUthAs, are. E D N ! ESIKAN kevlk«painvaRývgeR vy< vy< kevlk«painvaRývgeR thatelaborateontheau 70 Superior possession,theNithyaVibhUthi, sEsha BhUthams ofprapanchamoutsidethe sEshaBhUthams yanachar tocomprehendthedeepmeanings We, you,isthereforyourenjoyment. serving d by you, by reason of your extremegrace,for d byyou,reasonofyour all facets of Isvaryam. The grand unifying all facetsofIsvaryam.Thegrandunifying bhUthi made up of varieties of movables movables of ofvarieties made up bhUthi itham sathAm,SruNAmi chaguNair- his SGRK (19-23) paying homage to Sri hisSGRK(19-23)payinghomagetoSri Seshi (the Lord),the anithara Seshi(Sri Seshi (the s to pay tribute to Sri RanganAyaki s topaytributeSri spicious qualities of Sri spicious qualities also for Her enjoyment( also for Nith play.Regarding areforYour and insentients The Muktha Jeevans and the Nithya Sooris perf JeevansandtheNithya The Muktha T V He states: “ He states: deli areforherpleasure, the NithyaVibhUthi VibhUthis on a panguni Uttharam SErthi day at Srirangam. dayatSrirangam. SErthi Uttharam onapanguni VibhUthis -svarUpa-RUpa NaarAyaNaabhimathaanurUpa salutations like with excellence Her also elaborates Gadhyam RahasyathrayaS opus, Srimath magnum PurushArthams. Theseareelaboratedfurthe ), whoinitiateusintoManthr Paramparai Lordin next tothe Sheis SampradhAyam. (word)are: Sabdham AAKY HE These are “the specialexcellentdoctrines” World the refugeofall She is refuge asHerown She hasHariNaarAyaNan inhumans theprocessofwordemanation behind She is inHer personality the mostblissful She is inherpersonality the mostauspicious-natured She is the powers,glor She enlarges of She causestheremovalofimperfections of Herdevotees She intercedesonbehalf the objectofdevotionalprayerbydEvAs She is Lord Hari the BodyofHer She is refugeoftheWorld the eternal She is (Sru-VisthAram) GuNams kalyana thembyHer nourishes oftheworldandnurtures the glories She extends compassion matchless out ofHer their sins She removes tothewoefulprayersofHerdevotees She listens (GuNams) (KalyANa)attributes The auspicious In the second paadham, Bhattar states that paadham,Bhattarstates In thesecond 22 ofthis In thefirstpaadham S ECOND A RTHAMS hElAyAm akhilam charAcharam idham hElAyAm akhilamcharAcharam PAADHAM BY INDIVIDUAL bhOgE VibhUthi: ParA bhOgE VibhUthi: nd P slOkam, Bhattar points out that the LeelA VibhUthi and and theLeelAVibhUthi Bhattarpointsoutthat slOkam, ies and brillianceofHerLord ies and AADHAMS ArTams andSaasthrArthamsTattva-Hitha- 71 and appeals to her Lord to protect them and appealstoherLordprotect r in the DhvayAdhikAramofSwamyDesikan's r in aaram. AchArya RaamAnujA's saraNAgathi RaamAnujA's aaram. AchArya ght and enjoyment. Regarding LeelA vibhUthi, RegardingLeelAvibhUthi, enjoyment. ght and ). the residents of parama padham of Her Lord, the residentsofparamapadham ofHerLord, the ancient lineage of AchAryAs (AchArya (AchArya the ancientlineageofAchAryAs -- and saluted Her SvarUpa-RUpa-GuNa- Her andsaluted -- orm kaimkaryam for her andthusattainan for kaimkaryam orm Her devotees and grants them their wishes wishes their grantsthem devoteesand Her ya VibhUthi, Bhattar points out that it is itis out that Bhattarpoints ya VibhUthi, associated with Sri Devi in our SrI associatedwithSriDeviinour ”. This entire universe and its sentients sentients andits universe ”. Thisentire arising from the etymology of the “SrI” ofthe“SrI” fromtheetymology arising Bhagavan sadagopan.org sadagopan.org cannot fully comprehend Her limitlessdayA. cannot fullycomprehend Bhaddha Jevansofthisworldbelongtothat and andcomprehension defies ourunderstanding herehas avyAjakaruNaireference nirhEthuka, This SriRanganAyaki! Mother Supreme, an“iyalpu”ofour is karuNai This avyAja Thisis karunaiasnirhEthukam. adhiadhbutha ruled byyouduetoyouravyAja karuNai. vargE vayam” “ context, Bhattarsaysinthethirdpaadham: regard playedbySriRanganAyaki ruler-ship role T T ( have theun eternalkaimkaryam of performing exalted state( Srirangam! Srirangam! as Herparikaramisextraordinary.Afterall,Bh ParAsara BhattarthatdescribeseventheLord oraspectsoftheWhole) (limbs “uRuppukaL” or all becomeherparikarams Her Lord.They including glories donotleaveanyoneout andabundant Herexpanded NithyAs). and MukthAs likeus, for allelse(SeshabhUthAs all Herkaimkaryams recipientof the becomes this way:“ accepts His consorts' accepts His SadhA pasyanthi Sooraya: SadhA pasyanthi HE HE In the final paadham, Bhattar sums up Sri In thefinalpaadham,Bhattarsumsup dealtwiththeLeelAVibhUthiand After having F T OURTH HIRD SEshithvE Parama: PumAn pari PumAn SEshithvE Parama: PAADHAM . Oh Consort of Sri RanganAthan! Regarding us, we remain your subjects to be to be weremainyoursubjects RanganAthan!Regardingus, . OhConsortofSri DhanyAstE parichArakarmaNiSadhA PAADHAM anithara SEshathvam ) andHerLord. 72 and sets Himself up as the Seshi for Her andfor Her Seshi the up as andsetsHimself karA heyEtEtavasphAraNE , whoacceptsHisDEvi's SrirangEswara DEvi!KEvala-KrupASrirangEswara nirvAhya- RanganAyaki's abundant Isvaryam and Glories andGlories Isvaryam abundant RanganAyaki's HereBhattareulogizesSriRanganAyaki's category (vargam) of limited intellect, who category(vargam)oflimitedintellect, to Him, while both serve as SEshi Mithunam Mithunam serve asSEshi both Him, while to interrupted darsana soubhAgyam of Sri Devi ofSri soubhAgyam interrupted darsana attar was raised by the Dhivya Dampathis of attar wasraisedbytheDhivyaDampathis the karunai of a supremely- caring Mother! caringMother! of asupremely- the karunai ing theBhaddhaJeevansofworld.Inthis . The genius of the Vaak VilAsam of Sri ofSri VilAsam oftheVaak . Thegenius to be understood as the one attribute that one attribute to beunderstoodasthe the Nithya VibhUthi, Bhattar refers to the referstothe Bhattar NithyaVibhUthi, the not otherwise. Bhattar saysthatwe,the not otherwise.Bhattar ). These SoorIs through their bhAgyam bhAgyam throughtheir SoorIs ). These anitharaSEshathvam ”. As Seshi, Lord together! together! dense accumulation.Thatstate(SriVaikuntam) sweet anddelicious,affordingadmirableplea itremainsfarandab invincible (AparAjithA); iseverunassailable(AyOdhyA)and people encountered.Thisstate(SriVaikuntam) type of on the depending isaninfluencedversion, nature thustheir citizens-- to law-abiding executors ofYourLord'smandates,whiletheypr Her divine consort, Sri RanganAthan. RanganAthan. Sri consort, Her divine aspects anddescribessomeunique gEha Lakshmi” A M S auspicious RaajadhAni ofSr auspicious RaajadhAni is sa SriRanganAyaki passages. Sthavam Vaikunta with theVedamanthrams,AchAryaRaamAnuj isinvincibleandunassailable that City-State those VirOdhis of the Lord.Theyarealsoknown of VirOdhis those who aredear totheir Lord.Theyare known fo yet willbend oftheLordand enemies of the minds gatesar Sri Vaikuntam of PaalakAs The dwAra LOKAM DDITIONAL EANING Oh Empress of the City-State of Sri Vaikun ofSri oftheCity-State Oh Empress In the23 The aprAkruthic nature of Sri Vaikuntam and the unique features of this extraordinary ofthisextraordinary uniquefeatures and the Vaikuntam of Sri nature The aprAkruthic “Aaj~nA anugraha bhIma Komala purIpAlA phalam bhEjushAm” phalam purIpAlA Komala bhIma “Aaj~nA anugraha bhAvair-adhbhutha-bhOga- bhUmagaha 23 SrIrangEswara-gEha-Lakshmi! BY yaaAyOdhyEthi-AparAjitEtivi rd aaj~nAnugraha bhImakOmala aaj~nAnugraha O D slOkam,SriParAsaraBhattarsalute BESERVATIONS R . V.N.V yayaeXyeTypraijteitiv ïIr¼eñrgehliúm ÉavErd!ÉutÉaegÉUmghnESsaNÔa suxaSyiNdiÉ> Aa}anu¢hÉImkaemlpuirpala )l< Éeju;a< ED i Vaikuntam with Her Lord. Her with i Vaikuntam A NTHA AND C D OMMENTS ESIKAN ! yuvyaeSta tam! The border-guards there areferocious The border-guardsthere tam! ove to be highly tender officials with respect ove tobehighlytenderofficialswithrespect is known to be the kingdom of both of You ofYou of both is knowntobethekingdom for being tender in the treatment of the ones ones the of treatment inthe for beingtender over backward to serve withasmile those, to overbackward nai: sAndhrA sudhAsyandhibhi: sudhAsyandhibhi: nai: sAndhrA luted by Bhattar as the Joint ruler of this this rulerof astheJoint luted byBhattar BY of Sri Vaikuntam thatisruledbyHerand of SriVaikuntam s Sri RanganAyaki as “SrI RangEswara s SriRanganAyakias“SrIRangEswara ADIY E N is the first paadham. paadham. first isthe sadagopan.org sadagopan.org and nithya Sooris. Sooris. and nithya that isdesired).ResidencethereasparamaPadha Phalam from the premises by the gatekeepers like Jayan and Vijayan in a fiercemanner. JayanandVijayanin gatekeepers like bythe from thepremises same toleavebythevery ordered brusquely Lokam of Sri Vaikuntam is beyond Prakru isbeyond Vaikuntam ofSri Lokam guhAyAm parENaNaakamnihitham vivEsAparAjithA: PaalakAs). (DhvAra reverence bythePurIpAlAs treated with ghOsht to jointhis he expresseshislonging of th Lord.Thesearetheparijanams to their theadiy the Lord.Theywishtobe affection for Th Lord'ssvarUpa-rUpa-GuNams. enjoying the serving th in Vaikuntam-- arealwaysengaged nithyAs and mukthAs dear to the Lord thisway: totheLord dear mukthAs and nithyAs of thisghOshti to join wishes Kuresar slOkam, Inthis are. to theLord dearones these to who T T who revel in kaimkaryam to their Lord.The77 to their who revelinkaimkaryam state serving as the abode of such as theabode state serving byan beobstructed and thatHisactionscannot (AparAjithA). (AyOdhyA) cannotbewoninbattles maNDalam) this ap outthat Vedam points invincible). asAyO isknown Vaikuntam paadham. ThisSri “ AchAry of is anelaboration paadham. This sarvathA anubhUyamaAnairapi apoorvavath aascharyamaavahathbhi:” sarvathA anubhUyamaAnairapi rasArdhra Bhaavai: nithyAbhivAnchitha para rasArdhra Bhaavai:nithyAbhivAnchitha HE HE That SriVaikuntamprotectedzealous into try tobarge Those, who The Sruthi Vaakhyams used as PramANam byBhattarar:“ PramANam used as Vaakhyams The Sruthi totally others torule over thepower with AparAjithan Lordas definesthe The Nikandu “ These nithyAsandMukthAs--treatedwithgrea “ Kaimkarya nithyanirathai:bhavadhEk T S yaa AyOdhyEthyaparAjithitEthi vidhithAnaakamparEnasthitA yaa AyOdhyEthyaparAjithitEthi BhAvai: adhbhutha bhOga bhUma-gahanai: sAndhrA sudhaasyandhibhi: sAndhrA bhUma-gahanai: bhOga BhAvai: adhbhutha ECOND HIRD ”. It is the coveted fruit of Mumukshus. It is their parama prApyam (supreme abode abode fruitofMumukshus.Itistheir paramaprApyam(supreme ”. Itisthecoveted PAADHAM PAADHAM parijanais-thava sangaseeya parijanais-thava sangaseeya Sri Vaikuntam without vinaya without Vaikuntam Sri an AparAjithanbecomesAparAjithA. thi Mandalam (ParENa naakam sthithA). thi Mandalam(ParENanaakam 74 a RaamAnujA's Sri Vaikunta gadhyam passage: gadhyampassage: Sri Vaikunta a RaamAnujA's i. Such nithyAs and MukthAs are welcomed and i. SuchnithyAsandMukthAsarewelcomed DhvAra PaalakAs. Theyarecommandedtoexit DhvAra PaalakAs. rAkrutha lOkam (the world beyond prakruthi (the worldbeyondprakruthi lOkam rAkrutha e Lord, who Kuresar says are his own godsand Lord, whoKuresarsaysarehis e ly bytheDhvAra PaalakAs is“ th a bhOgai:nithyairanukshaNanaveena Ars of eachother,whilevyingforkaimkaryam Ars e Lord. Their minds are always immersed in immersedin minds arealways Lord. Their e slOkam of Sri VaikunTa sthavam gives a clue VaikunTa sthavamgives slOkamofSri dhyA aswell as AparAjithA(Unassailableand yone atanytimeorbymeans.Thecity- Vaasis is the cherished goalofall mukthAs Vaasisisthe eir mindsaredrenchedwiththefloodof spara neechabhAvai:mathdhaivathai: spara and cannevereverbeconquered inbattles t reverence by the DhvAra PaalakAs of Sri PaalakAs ofSri t reverencebytheDhvAra ”. Bhattar points outthatdhivya points ”. Bhattar m or anushtAna bhalam, are bhalam,are or anushtAna m DEvAnAm pUrayOdhyA; pUrayOdhyA; DEvAnAm The objectsatSri ” isthesecond ” is the third the third ” is bhEjushAm bhEjushAm gEha Lakshmi VibhavAM tasmai niyatha: well asto of immeasurablekalyNaguNams( MahA Lakshmi niyatha: (Tath ni priyA tavaniyathA seemA lakshmI: by this Vaikuntam T describe theseaanandhAnubhavams. lengthsto into rapturous (apa enjoys themoften,theyareinsatiable Theyyieldunparalled linked aanandhAnubhavams. sourcesofnectarineexperiences Vaikuntam are it. This is what the Vedic scholars describe. theVedic it. Thisiswhat DhivyaNaharisyourcapital.Bo This Vaikunta Vaikuntam with Her Lord. with Vaikuntam Her Lord. HE The Gruha Lakshmi of Lord RangarAjA issalutedhereby Bhattar as“ ofLordRangarAjA The GruhaLakshmi “ From here on, Bhattar describes the Isvaryams enjoyed by Sri RanganAyaki at Sri Sri enjoyedbySriRanganAyakiat theIsvaryams describes on, Bhattar From here F SrirangEswara gEha Lakshmi! yuvayOstAm rAjadhAnIm vidhu: rAjadhAnIm yuvayOstAm gEhaLakshmi! SrirangEswara OURTH ) This RaajadhAni of Sri Vaikuntam of limi Vaikuntam ) ThisRaajadhAniofSri ”. The46 PAADHAM dhivya mithunam:niravathi:vithya dhivya th slOkam of Sri Vaikutna Sthavam salutes the joint ruler-ship of Sri of ruler-ship joint the salutes Sthavam Vaikutna Sri of slOkam ). 75 ryApthAmrutham). Sri Vaikunta Gadhyam goes Gadhyamgoes SriVaikunta ryApthAmrutham). thya vibhUthi: SamAthItha Seema LakshmI: Seema LakshmI: vibhUthi:SamAthItha thya th OfYouasDhivyaDampathispresideover . They aremostdelectable. . They They aredensely tless glories is sEsha BhUtham for You as as You for BhUtham is sEsha tless glories delight during enjoyment. Evenifone enjoyment. delight during vibhUthi tava niyathA: samathItha samathItha tavaniyathA: vibhUthi ” is the fourth paadham. ” isthefourthpaadham. MaanAthitha praTitha MaanAthitha praTitha SrirangEswara SrirangEswara sadagopan.org sadagopan.org in theLord'scompany. there tofear?Allare ineternal bliss. Thisis dangerou anyalienor let would not guards. They ever readyNithyasooriChakrA, Sa weaponslike rapturous experience.TheseNith duty, ofanordained in thesense service, not and unwarrantedit misplaced safety, though Theyare alwaysservice-aids. informedbyan M S rejoicing persons engaged in loving service to You Both. service toYou inloving engaged persons rejoicing allkindsofse for rendering -in theiryearning mental peace,whoholdintheirhandstheappur is alsocommensuratewithth and itsvolume.It of (Isvaryam) ofboth possession halls. Itisthe and connectedthesetwo Vaikuntam) VibhUthi/Sri Time(Nithya andtheOnebeyondSpace world(LeelaVibhUthi) temporal kaimkaryams from the NithyAs and the MukthAs: MukthAs: andthe NithyAs kaimkaryams fromthe wheretheDhivyaDa Mantapam, ThirumAmaNi YOgam JyOthi eachtimetheysaluteHer Lordas“ it necessarytoreferHerseparately find LOKAM EANING samkIrNamdhAsya-thrushNAkalitha- These loving servants hold in their hands,th intheir servantshold These loving Oh RanganAyaki!TheAssembly-Hall (Thiru the o Empress asthe RanganAyaki Sri to tribute paid 19-23, Bhattar SlOkams From From slOkams 24-28,Bhattardevelopsthere From slOkams snEhAdh-asTAnarakshA vyasababhi snEhAdh-asTAnarakshA ” et al. Their status as a Dhivya Mithunam (Divine couple) with “ with couple) (Divine Mithunam Their statusasaDhivya ” etal. AanandhaikArnavam SrI:Bhagavt AanandhaikArnavam is saluted bytheseslOkams.Thefirst is 24 tasyAm chatvathkrupAvan-nira BY D R . V.N.V s»I[¡daSyt&:[akiltpirkrE> pu mAmaNi MaNTapam) is the best among all bestamong isthe MaNTapam) mAmaNi s element in. When they are all there,whatis in.Whentheyare s element e volume of persons, coming andrestingin volumeofpersons,coming e asons why Sruthis as SvapramAnams do not asons whySruthisasSvapramAnamsdonot of this pentad of SlOkams celebrate the the celebrate SlOkams of thispentad mpathis as inseparable Onesreceivethe mpathis asinseparable e ChAmarAs, and other andother e ChAmarAs, yEka SEshithva yEka SEshithva Sath, Brahman, Sath, Brahman, AaasthAna Rathnam as “ MaNTapam) bliss (ThirumAmaNi passage), DarbAr oftheDhivyaDampathis.Guidedby as thelimitlesskrupAofSriRanganAyaki. huge is as Rathnam that AasthAna of size The (AasthAna-Rathnam). AasthAnam of an gem A fears aremisplacedandunwarranted( MukthAs. Theyhavetheworriesaboutanyharm Divine Co Dhivya MangaLavigrahamsofthe ( ThrushNai, hadKrishNa NammAzhwAr Swamy Like Um the in theirhands with joyandareholding maNTapam arelongingtoperf ThirumAmaNi aananda-nignai: visrAmArha avakAsam is: “ thoughts aboverich the housing abode forinnumerableNithyAsandMukthAsas no boundari has ManTapam of this dimensions VeerarAghavaachArya ofSriVatsya commentary YOgya: visramArha:visrAnthi samUhasya janan asankhyAyA:janathaayA: avadhi-soonyayA, nirvadhE: visrAmArhAvakAsam “ MaNTapam: asrevealed by theSruthis( of them both arnavam(blissful oceanofnectar), Aanandamaya just Poornai shADguNya- is She that us remind Sri Bhattaraddresses Fourth Paadham, In this (Bhaya rahitham). ThestateofAbhaya Divine Couple. safety tothe PanchAyudh bejewelled hall, thepresenceof the inthis harmcomingTheirway feared some or Bhayam chakrAsi-mukhyai: sampath. kaimkarya oftheir thought soulsare Kaimkaryam). ThesePumAnsorgreat have “ MukthAs andthe Lord of the DDITIONAL In the first Paadham, Bhattar gives us an id us an gives Paadham, Bhattar In thefirst Dhivya Dampathisis The AasthAnamofthe That ThirumAmaNi MaNtapam is a delectable is That ThirumAmaNiMaNtapam The Third Paadham is:“ The Third The second Paadham is: “ The secondPaadham “ ) is like that of PeriyAzhwAr, whosang of PeriyAzhwAr, is likethat ) PrajApathE: SabhAm vEsma prapadhyanthE” PrajApathE: SabhAmvEsma O ”. The crowded assembly of NithyAs and MukthAs seen in that that in seen and MukthAs of NithyAs assembly ”. Thecrowded tasyAm Puri ThvathKrupAvathtvathdhayEvaniravadhi-janathA- tasyAm Puri BESRVATIONS ”. The seam or friendship or affection ” in the fourth paadham ofthisslOkam. the fourthpaadham ” in ”. ”. BY snEhAdh asthAna-rakshA-vy SankIrnam dhAsya-thrushNA kalitha parikarai:pumbhi: kalithaparikarai:pumbhi: dhAsya-thrushNA SankIrnam ADIY asthAna RakshAvyasanibhi: Bhagavathi! YuvayO: Aahu: AasthAna Rathnam YuvayO:Aahu:AasthAna Bhagavathi! E aanandhikArNavam SrI Bhagavthi YuvayO: aahu: aahu: YuvayO: SrI Bhagavthi aanandhikArNavam N TasyAm cha Tvath krupAvanniravadhi janathA janathA TasyAm chaTvathkrupAvanniravadhi 77 avakAsa: antharamyasmintataTOktham Daasya ThrushNA the Veda Vaakyam (ChAndhOgya Upanishadic Upanishadic theVedaVaakyam(ChAndhOgya ThirumAmaNi MaNTapam istheSabhaior ThirumAmaNi brella, fan and other objects for kaimkaryam. kaimkaryam. objects for brella, fanandother uple by the great assembly of NithyAs and ofNithyAs uple bythegreatassembly mortal world. In Sri Vaikuntam's Divine, Divine, Vaikuntam's world. In Sri mortal like Her Lord. He points out further thatthis He pointsoutfurther like HerLord. Devi (SriRanganAyaki) ea of the dimensions ea ofthe . orm kaimkaryam to the Dhivya Mithunam totheDhivyaMithunam orm kaimkaryam m is assured and every one is devoid of fear m isassuredandeveryone isdevoid es (avadhi-Sonyam). It provides the resting theresting Itprovides es (avadhi-Sonyam). drenched in bliss (aanandha- nignai:) atthe nignai:) bliss (aanandha- drenched in whichistheAaasthAnarathnambelongsto Just like Her limitlessKrupA,thesizeand Just like falling on the Divine Couple, although such such although DivineCouple, the falling on PallANDu to the Divine Couple, when he Divine Couple,whenhe PallANDutothe ams of the Lord banishesany fearabout ams ofthe stated by the Sruthis.The first Paadham firstPaadham statedbytheSruthis.The recognized as the magnificent, matchless recognized asthemagnificent, ocean of nectar (A oceanofnectar vEtkai for KrishNA referred to here is the Premix for the referred tohereisthePremixfor , Bhattar describes that ocean of that Bhattardescribes asanibhir-abhayam Saarnga- asanibhir-abhayam ” (unquenchable thirst for thirstfor ” (unquenchable ). This VyAkulam ( of that ThirumAmaNiof that anandhaikArNavam). , as“Bhagavathi”to ), these parijanams ” isthe klEsam klEsam ). sadagopan.org sadagopan.org Swamy Desikan described in exquisite detail inthe exquisitedetail described in The great anubhavam of the Muktha Jeevan in the ThirumAmaNi MaNTapam is MaNTapam JeevanintheThirumAmaNi of theMuktha The greatanubhavam canbeenjoyedhere. 8 th andthe 9 “Serthi– Tharana” “Serthi– Tharana” 78 th chapters of Parama Padha SOpAnam of chapters of ParamaPadhaSOpAnam SvarUpam, Vigraham and AvathArams)”. andAvathArams)”. Vigraham SvarUpam, prAkAra SamslEshi SOpAna Rahasyam Parvam) ofhis (PrApthi final chapter inthe ManTapam ThirumAmaNi glories of Devi Sri ( --- hailing thegreatnessofSriDevi: starts SaamIpyam) afterreceivingpermissi SaamIpyam) first two paadhams of this slOkam. of this twopaadhams first away all th from thebreathofAdhisEshandrive Ananthan Aravarasa PerumchOthi on to describe the progress of the Muktha Jeev oftheMuktha theprogress on todescribe fu thousand like MaNdalas(shining PurNEndhu fragrance). PoomEl mARAtha iruppAL “ seated with Lord his the “SarvaGandhan”, to fragranceeven whoadds of AdhisEshan, whoistheexemplar of“ AdhisEsahn, Lord( the of the Aasanam also salutes S divine coulpe “ divine coulpe for the VidhAnam seatand bed, providing AdhisEshan visualizes KulasEkharar Thirumozhi, pasurams ofKulasE two first bythe inspired are seatedatDampathis theThirumAmaNiMa LOKAM and concludes with wonder about his inability to fully comprehend and describe the the and describe tofullycomprehend inability his wonder about with andconcludes In the Swamy Desikan also describes brilliantly describes also Swamy Desikan Bhattar seems also has been inspired by ALavandhAr's first slOkam of slOkam first byALavandhAr's been inspired has also Bhattar seems The beauty of AdhisEshan with PhaNA with The beautyofAdhisEshan In this SlOkam, Bhattar focuses onthe focuses Bhattar SlOkam, In this tathra srak-sparsa-gandham sphurathupa VisthIryAnandha-bhOgam tadhupari VisthIryAnandha-bhOgam 25 PrApthi Parvam of Parama Padha SOpAnam ParamaPadha Parvamof PrApthi IruLiriya Sudar- maNikaL imaikkum neRRi imaikkum Sudar-maNikaL IruLiriya ANyaeNyaÖEtinóa"nrsghnan!deiv SrIrithyEva chaNaamatEBhagavat . Here, he salutes Sri Devi seated on AdhisEsahn with Her Lordas“ . Here,hesalutesSri onAdhisEsahnwithHer Deviseated tEStE> kaNtenzaNtaeidtgu[ivÉvErhRtaTva ms'!OyE> (as the Divine consortunitedwith (astheDivine ivStIyaRnNtÉaeg sadagopan.org sadagopan.org Bhagavath GuNAs,inthe ruler,enjoysthere at,theinnate onhishoods.TheLord,theunquestioned manner ofgems pr also the has byAdhisEshan canopy provided and thepl oftouch thepleasure couch. Ithas A M the Nithya samslishtaa Dhivya Dhampathis: Dhivya the Nithyasamslishtaa of yEkatattvam the and Lord the of VibhUthi MahA SaanthAnatha the to tribute pays slOkam MahAVibhUth remember theShAnthAnandha Ch Swamy ALavandhAr's slOkam of The fourth World. ofthe JointEmperor asthe ofAdhisEsahn ontheAasanam state, whileHeisseated an undivided manner. an undivided intimacyanddeeplove Withmutual VibhUthis). Theyrulein VeerarAghavAcchAr Swamy. nirvahathi parasparaghADAnurAgENa YEkibhAvEna YekAdhipathyam VibhUthi-dhvayam isimplied.“ asitwere.YEka chathrAdhipathyam oneumbrella, world under blessed bliss in terms of floods of of floods interms blessed bliss unity that is to be reckoned at this instant. This state of both of being so absorbed in astate of bothkn byyou your dearconsort.Enjoyment Youare by thesequalities. YOU He MERITS th orlistdescribe cannotcount on themand appropriate that AzhwAr described your described thatAzhwAr appropriate over state ofYoursuzerainty DayA. For Bhattar, The Lord comes next to Sriranga Naayaki/MahALakshmi. next toSriranga TheLordcomes DayA. ForBhattar, kalyANa Lakshmi'sanantha match forMahA is afitting thattheLord turnsaroundandpointsout match forHerLord;Bhattar She isasa KOla MalarppAvai DDITIONAL EANING Bhattar refersheretothe Hi Lord enjoying arerulingthewhole theDhivyaDhamapthis thecanopyofAdhisEsahn, under Sitting arese of you Oh GoddessRanganAyaki!Both His sweetqualitiestranscendallcounting op thaisthai: kAnthEna SAnthOdhitha-guN thaisthai: kAnthEna anyOynyAdhvaitha nishtAganarasa BY O D BSERVATIONS R . V.N.V ). Here, the AzhwAr is focusing on MahA Lakshmi and how appropriate howappropriate and Lakshmi onMahA focusing is theAzhwAr ). Here, SaanthOdhitha dasai ED A all the Worlds is possible ONLY BECAUSE OF YOU. It is It YOU. OF BECAUSE ONLY possible is Worlds all the BY NTHA delicious experiences that You deliciousexperiencesthat A DIY ” and“ D E Lord as thefittingmatch forYou ( ESIKAN N 80 gahanAn DEvi! bhadnAsi bhOgAn || gahanAnDEvi!bhadnAsibhOgAn unison thetwoVibhUthis(LeelA& Nithya s innate GuNa Vaibhavams in the ShAnOdithA ShAnOdithA inthe Vaibhavams GuNa s innate em individually .One thing (for sure) is certain. .Onething(forsure)iscertain. individually em GuNams, adhbutha Soundaryam andlimitless Soundaryam adhbutha GuNams, , as it istermed. , as ows no TWONESS. It is a being of singular of singular being is a It noTWONESS. ows anyOnyam parasparam adhvaitha nishtayA anyOnyam parasparam His specialMate.Youenjoyaone-nesswith ovision of a thousand luminous lamps in the luminouslampsinthe of athousand ovision easure of flavourflower like garland.The a a vibhavai:arhathAthvAmasankhyai: i of MahA Lakshmi. Swamy ALavandhAr's ALavandhAr's Swamy of MahA Lakshmi. i erations. One can only vaguely contemplate erations. Onecanonlyvaguelycontemplate for oneanother,theyrule over theworldsin ated, inamajesticwayontheAdhisEshA athusslOki is very appropriate here to here athusslOki isveryappropriate ” is the commentary of Sri Vathsya ” isthecommentaryofSriVathsya generate for the Lord in that inthat Lord for the generate UnakkERkkum UnakkERkkum Visvam (M state of inseparable unionwithherLord. inseparable state of adhvaitha nishtAghanarasaBhOgam” the“anyOnya and the Lord aspectsof andtheAnanthathvam hEya PrathyanIkathvam Dhampathis underoneUmbrella;thenexttwopaadhams celebratethe ( anuroopa-Roopa Vaibhavam. anuroopa-Roopa Vaibhavam. Sheenjoyseverymeasureof GUDAni state. ( flower andliketheradianceingems nithyasamslish withHim ininseparable, united second (a ofa even forafraction states. other in Vibhavamand Vigraha Moorthy match) for anuroopam(fitting takes onthe Vasthu ( akhilahEya PrathyanIkathvam EANING The most sacred Ubhaya VibhUthI Naathan, who is untouched by any blemish anyblemish by is untouched Naathan, who VibhUthI sacred Ubhaya The most --ChathusslOki: SlOkam 4 The first two paadhams of the 25 of two paadhams The first MUrtham BrahmaTathOpiTathPriyat ShAnthAnantha MahAvi desa-Kaala-Vasthu paricchEdham thAni Aahu: svairanurUparUpa thAni Aahu: ): yAnyanyAni YathAsukhamviharathOrUpANiSarvANi ) andwhoisbeyondanydivisi halahillEn yenRuAlarmElMangaiUraiMaarbahn halahillEn bhUthi Paramamyath BrahmarUpamHarE: th Slokam covered theUnited covered Slokam BhAsakarENa PrabhAyathA of Sri RanganAyaki enjoying theLeelaRasam ina of SriRanganAyaki 81 ) isBrahma-PadhaVaachyan. MahALakshmi vibhavai: GhADOpagUDAnite|| any roopam taken by this Dhivya Mangala Mangala takenbythisDhivya any roopam aram rUpamYatha theleelarasamsHer Lordthrough with ta state. She stays like the fragrance in the ta state.She stays likethefragrancein In all these states, she does not leaveHim does she states, In allthese on by dEsam, Kaalamand on bydEsam, dhyadhbhutham | ruler-ship of the Dhivya the Dhivya ruler-ship of ). This is the GADOpa- is the ). This ShAnthathva-Akhila ) andstays sadagopan.org sadagopan.org of consorts serve in this manner; they sharein manner; they of consortsserveinthis thousands other and Devis NeeLA and the floodgates.BhUmi byopening conduits through safety ofatankor Toprotectthe floodwaters. ban that the exceeds allbounds;onecouldsay the Lord. youand the quantumofblissbetween jealousy. Infact,theyservetoincrease flower like somewhat (achiths), insentients assubordinate sport, your wouldserveyouand NeeLai and BhUmi including consorts PirAtti, BhU Devi and NeeLA Devi(Napinnai). Devi andNeeLA BhU PirAtti, A M S BhUmi and NeeLA PirAtti. They takeonthero NeeLA BhUmi and SakkaLatthi Kaacchal or asooyai. Kaacchal orasooyai. SakkaLatthi KalahaBhAvam or therebeingnoscopeforSaapathnya all are assuredofsatisfaction, Your isengagedwith Lord feel asifthe You Lord isexplainedthisway:OHMahA Lakshmi! storage. harm. without The participantsremainintact suffering LOKAM DDITIONAL EANING On the other hand, I imagine the love sport th sport imagine thelove hand,I other On the Oh MahA Lakshmi! When the Lord andyou ar theLord Oh MahALakshmi!When In the26 Periya PirAtti and PerumAL are objects ofenjo PerumAL are PirAtti and Periya ofthe theconsorts thereasonfornothavingjealousyamong interpretation, In another the wayforacontentedenjoymen This paves yAbhisthvam sthanabAhudhrusht yAbhisthvam 26 nirvruttha praNayAthi-vAhana-vidhou neethA: parIvAhathAm | neethA:parIvAhathAm nirvrutthapraNayAthi-vAhana-vidhou BY bhOgyA VAmapi nAntharIyaka bhOgyA VAmapi th T D slOkam, Bhattar describes the complimentary relationship between Periya Periya between relationship thecomplimentary describes slOkam,Bhattar HOUGHTS R Devi! thvAmanuNeeLayAsahaDevya:sahasramtaTA .V.N. V yaiÉSTv ! AND TvamnunIlyashmhIdeVySshö le of BhOga UpakaraNams suchasFlower, UpakaraNams le ofBhOga ks would be breached to entail the loss of breachedtoentailtheloss ks wouldbe BY When the Lord enjoys those other consorts, When theLordenjoysthoseotherconsorts, at you engage the Lord the engage at you yment for the other Devis of the Lord like the Lordlike otherDevisof forthe yment A t of bliss, not entailing damage to the tothe ofbliss,notentailingdamage t e engaged in love sport, all the other alltheother e engagedinlovesport, DIY E N in the ecstasy-flood ecstasy-flood the in satisfaction ( satisfaction feel asiftheLordis others, you Neelai and DevimArkaLuLLAr ( of consorts other andthethousand NeeLA Devi BhOgAnubhavam ( piRappiYAvARu prEmatthin VeLLam paste( and Sandal sluices that relieve the pressures of the over of sluices thatrelievethepressures ( Lord.BhUmiDevi Her Periya PirAttiwith Rathna Kosam is now being discussed. now beingdiscussed. is Rathna Kosam AzhwAr's 42 ofSwamyNammA Thiruviruttham Paasurams Dampathis. of theDhivya fo indispensable etcandbecome Sandal paste Paasuram isbeau Periya PirAtti.This paasurams byplacingBhUmiDEviintheUpakar two these interprets Bhattar PirAtti. Periya of Unionwith thebliss Lord enjoying the She sees MaRukAlAi ninn- poruvArkkum PuviMa MaRukAlAi ninn-poruvArkkum inRiyamAyuthu Sri Thirumalai NallAn Raama Krishna IyengAr's Tamil translation of Bhattar's 26 Bhattar's of translation Tamil IyengAr's NallAnRaamaKrishna Sri Thirumalai Dr.V.N.V suggested that this slokam fits closely with Bhattar's nirvAham for the forthe withBhattar'snirvAham closely fits thisslokam that Dr.V.N.V suggested Iruveerkkum refersheretoBhUmiandNeeLADe nd Vizhi Kongai kai koNDenna yEnthali Nee avarAl inbhurutthi Devi yEnthaliNeeavarAlinbhurutthi kaikoNDenna Vizhi Kongai Paasuram.ThesetwoPaasuramsdealwi ) such as the two pleasure giving objects ( giving asthetwopleasure ) such ); a sluice is constructed to remove the pressures of the flood of to removethepressuresof ); asluiceisconstructed tiful to enjoy: tiful toenjoy: ). Oh MahA Lakshmi!Whenthelord ). Oh VeLLam kEdu PiRappiyAvARu amaitthamaRukAL PiRappiyAvARu VeLLam kEdu anubhavam inspiredBhattartocomposethe26 Malar Saanthu pOla Malar Saanthu ). That should not endanger thebundsordam( not endanger ). Thatshould poruvArkkum PuviMadanthaiOduNeeLai piRappiyAvAramaittha maRukALAi ninn- maRukALAininn- piRappiyAvAramaittha Iruveerkkum anubhavitthaRkku iniyarAhi Iruveerkkum anubhavitthaRkku irupArkkum Vizhi Kongai kai koNDenna kaikoNDenna VizhiKongai irupArkkum perukArkkum prEmatthinVeLLamkEdu inRiyamayAthu malar Saanthu pOlap- inRiyamayAthumalarSaanthupOlap- yEnthalai neeyavarAlinpurutthi Devi yEnthalaineeyavarAlinpurutthi pOnRaAayiramDevimArkaLuLLAr ). The flood of blissoverflows( ). Theflood 83 flowing blissexperience? flowing r the enhancement of the Ananda anubhavam anubhavam enhancementoftheAnanda r the enjoying Your sensitive organs of aesthetic sensitiveorgansofaesthetic Your enjoying and NeeLA Devi become indispensable and NeeLADevibecomeindispensable ana GhOshti, when the Lord is united with ana GhOshti,whentheLordisunited zhwAr (Paasurams 52) andthePoygai 52) zhwAr (Paasurams danthaiOdu Neelai pOnRa Aayiram NeelaipOnRa danthaiOdu Aayiram the Lord in union with Periya PirAtti vi in the context of the blissful union of vi inthecontextofblissfulunion th the reaction of BhUmi DEvi,when th thereactionofBhUmi enjoys His other Devis like BhUmi, likeBhUmi, HisotherDevis enjoys bhOgOpakaraNams ! ! They are BhUmi Devi, Devi, are BhUmi They th slOkam of SriGuNa ). What are these ). Whatarethese VeLLam kEdu VeLLam kEdu ). perukArkkum perukArkkum ): like Flower ): like th sadagopan.org sadagopan.org one speaksofservicetoaperson,whosoever avoluntaryloving Itisonlysuch bliss. unique filled withloveoftheDivineCoup being mind their -- bycompulsiveforceof ever in themselves ever flawless;theyengage are They anydifference. blisswithout behaviournatureand nature, non-material its Form, the word“ Purusha Sooktham SriVaikuntam. in DhivyaDhampathis the in serving M S A in Sri Vaikuntam. Vaikuntam. in Sri TheseNithyaSoorisareknow Sri Vaikuntam. thejoyousservice(kai describes LOKAM DDITIONAL EANING The Nithyasooris --also called The Nithyasooris--also uniqu the describes In thisslOkam,Bhattar Swamy ParAsara Bhattar uses verbatim the Vedic Phrase: usesverbatim theVedic Bhattar Swamy ParAsara wecome Purusha Sooktam, Twice in as “ Sri RanganAyaki Bhattar addresses prEmapradhrANa bhAvavila-Hrudhaya hE SrI: ! SrIrangabharthustava cha padha- parichAravruthyai sadhApi sadhApi hE SrI:!SrIrangabharthustavachapadha-parichAravruthyai 27 bhOgairvA nirvisEshA: savayasaiv nirvisEshA: bhOgairvA tE saadhyA:santhidEvAJanani!guNa-vapur-vEsha-vruttharoopai: dEvA: BY C D OMMENTS ” inPurushaSookthamis asfollows: R .V.N. V . The commentary of Upanishad BhAshyakArar, Sri RanganAtha Muni for for Muni SriRanganAtha BhAshyakArar, Upanishad of commentary . The ÉaeRgEvaR inivRze;aSsvys#v yeinTyindaeR;gNxa> , “tEna dEvAayajantha,SaadhyARishascchayE”. te saXyaSsiNtdevajnin àmàÔa[ÉavaivlùdyhQaTkarkE»yRÉaega> . he ïI> “Yathra PoorvESaadhyAssanthiDEvA:” EDANTHA AND ! ïIr¼ÉtuRStvcpdprIcarv&TyEsdaip emotional force that compels service as a pleasure in itself, the asapleasureinitself, service compels emotional forcethat mkaryam) renderd by Nithya Sooris to Her and HerLordIn renderdbyNithyaSooristoHer mkaryam) E LABORATIONS Saadhya DevAs--areexactly like theLordinGuNAs, D ESIKAN across references toSaadhyaDEvAs: across references 84 he may be as a lowly job to be condemned. beasalowlyjobtocondemned. he may your service --ImeanthetoBothofYou your service,whichisfreefromstigmas.Elsewhere n otherwise as Sadhya DEvAs with their home home otherwise asSadhyaDEvAswiththeir n JananI a yE nithya-nirdhOsha-gandhA: | | a yEnithya-nirdhOsha-gandhA: : e enjoyment of Nithya of e enjoyment haDAthkAra kaimkarya-bhOgA: || haDAthkArakaimkarya-bhOgA: ! le and a derive love of theirservice--they gu[vpuveR;v&ÄSvêpE- BY ” or the Mother of the Universe. He ofthe ” ortheMother ADIY E N “SaadhyA: Santhi dEvA:” from SanthidEvA:”from “SaadhyA: Sooris/Saadya DevAs that Bhattar has in mind. mind. has in that Bhattar theblissofNith toenjoy end toSriVaikuntam the hurry backat Couple and theDivine by tothem task assigned the (on Earth),complete order are: of earth asAchAryanstoredeemus.Examples anubhavam. anubhavam. a ofKaimkaryam enjoyment ofperformance the thrivefrom whole wayoflife.They their is Sri Vaikuntam in Dhivya Dhampathis ofKarmaliketheBh thebonds experienced identifies withtheSaadhy Vaikunta LokamarerecognizedasSaadhy In the first two paadhams of this slOkam, Bhattar provides additional proof for the the proof for additional Bhattarprovides slOkam, ofthis twopaadhams In thefirst now.TheSaadhyAsincarnatehere breakuntil without This GuruParamparAcontinues Nrusimhan Himself. sishyar, SriAdhiVaNNSathak His chief AmmAL KaDikAsatham Sishyar, His Mukhya Sishyar, BrahmatantraSvatantraSwamy His Swamy Desikan(ThiruvE (Nithy sishyar, ApuLLAr His His sishyar, AmmAl NadAdhUr (VijayAmsar) sishyar, YengaLAzhvAn His (Nit ThirukkuruhaippiLLAn (AdhisEshAmsam) EmperumAnAr (KumudhAkshAmsar) Periya Nampi (NithyaSooriHari-VakthrAmsar) AaLavandhAr ManakkAl Nampi(KumudAmsar) UyyakkoNDAr (JayathsEnAmsar) SooriGajaVakthrAmsar) Muni(Nithya AchArya Naatha (Nithya Swamy NammAzhwAr These SaadhyAs some times-- at the comma the These SaadhyAssometimes--at theynever fromMukthaJeevansinthat The SaadhyAsaresomewhatdifferent resideinthe reside inSvargalOkamofIndrAarecalledSurAsandthosewho (Those who Vaikunta-Vaasina: SarveSaadhyAdEvA:sameerithA:” “tE surA:parikeerthayanthE yESurAlaya-vaasina:. As or Nithya Sooris). Sooris). Nithya As or nkatamudayAn's Bell) hya SooriPrasaNDAmsar) a SooriSuprathishtAmsar) Soori VishvaksEnaamsam) (Nithya Soori SubhadrAmsar) SubhadrAmsar) (Nithya Soori 85 Opar, whoreceivedsanyAsamfromLakshmi nd accept such kaimkaryam as Parama BhOga nd acceptsuchkaimkaryamasParamaBhOga As. The term dEvA: in Purusha Sooktham Sooktham Purusha dEvA: in As. Theterm ya Kaimkaryamthere.These are theSaadhyAs them in our Guru ParamparA in descending indescending Guru ParamparA our themin addha Jeevans. Nithya Kaimkaryam to the tothe Jeevans. NithyaKaimkaryam addha nd of the Dhivya Dhampathis-- descend to Dhampathis--descend to of theDhivya nd sadagopan.org sadagopan.org both and enjoy theblissresultingtherefrom. both andenjoy propel both for You feelings oflove powerful suchabl their timein helpless andtheyspend Kaimkarya BhOgam overpowers both forYou Their prEmai it werebytheir owndeeploveand affectio other thanSesha (occupation) Vrutthi (occupation toYouboth.Theydonotknowanyvrutthi were bythepowerfulbondsofaffection as their kaimkaryams their SaadhyAs identify these youboth, serving of bythepower Withamindovercome ofYours. and areservants exclusively with the Lord. Lord. exclusively withthe and the Universe,itsprotection of creation have thepowertoenter Muktha Jeevansdonot The and Hisconsort. theLord enjoyment as Prapatthi anushtAnam. had Vaikuntam karm Muktha in Sri Jeevans GandhA: themas“ Hedescribes toNithyaSooris. identical Saadhya dEvAsbeing Oh RanganAyaki!TheseSaadhyAsmeltwith The Brahma Soothram, “ Soothram, The Brahma equally or capacitytoenjoy BhOgam 6. AanandhamandAmalathvam of Jn~Anam, Possession Svaroopam/ 5. karmas with involvement without Conductance / Vruttham 4. vEsham/kOlam 3. dhivyaManGaLaVigraham 2. 1. GuNam dEvas)have (Saadhya Sooris These Nithya ” They have no blemish of Karma sambhandham whatsoever; in contrast, the other other the in contrast, whatsoever; sambhandham blemish ofKarma haveno ” They ”. HadAthkAram means obsessive mode meansobsessive of behavior, where one is ”. HadAthkAram BhOgamAthra SaamyaLingAsccha them and leads them to enjoy “ and leadsthemtoenjoy them 86 n for You both as adhyantha Sesha bhUthALs. Youbothas adhyanthaSeshabhUthALs. n for the dhivya dampathis' Isvaryam/VibhUthi. Isvaryam/VibhUthi. the dhivyadampathis' them with force (BhalAthkAram) to serve You toserve force (BhalAthkAram) themwith Sole bliss(BhOgam).Theyareenslaved as it Sole six points of similarity to the Lord. totheLord. similarity of six points a sambhandham in Bhaddha Dasai before Dasaibefore inBhaddha sambhandham a issful state of kaimkaryam to You both.The destruction. These cosm These destruction. only activities that the SaadhyAs and the SaadhyAs and only activitiesthatthe joy over the opportunity to serve You both both joy overtheopportunitytoserveYou as bonded servants) and are compelledas andare servants) as bonded into are the cosmic activities such as the suchasthe into arethecosmicactivities ” refers to this identity in identity referstothis ” ic activities reside reside activities ic Nithya NirdhOsha NirdhOsha Nithya HaDAthkAra HaDAthkAra nithya Kaimakryam in Parama Padham. Thatwasthecontextof27 Parama Padham. nithya Kaimakryamin capabilities ofour maximum extent and tothe AchArya weperform this world, Master). In ofits the commands dogperforming and obedient ahumble (Like “sEvA Svavrutthi:” the Kinkaranwhil The attitudeof Dhampatis. SEshi and theSesha-bhUthALs between andManObhAvam paraspara-abhimAnam what abeautiful wayinwhichyoucomplete th DivineCouple Nithya Kaimkaryamtothe context: V The Commentator,Sri Niroopaka Dharmam. byHerunionwith svaroopam isthusdefined withSri Sambhandham that Isvaran). Without LakshaNam” tobereveredas (PerumAL) or spokenofseparate are neverconceived Kaimkaryams withaffectio and when toThem Kaimkaryams (services) Merciful Couplecomma The most you both?) Lord: “ asksthe Kinkaran(Servant) way:The this AchAryAs Isvaran) hasbeendescribedbyour Sri Va of the residents tobe VaishNavAs desire a VaishNavam. Itistheheart-felt -AchAryaka for it.Bhagavath-Bhaagavatha Divine DhampathisinSriVaikuntamwascovere Rathna KOsam. and His “Svaroopa-nirUpaka DHARMAM” (Periya PirAtti). The “ (Periya PirAtti). and His“Svaroopa-nirUpakaDHARMAM” NaarAy between Him(Sriman relationship VaishNavam (viz):“ S the friendandprotectorofWholeworld). Allauspic the oceanofdhivyaJn~Anasakthi. LOKAM The mind frame of Kinkaran (Sesha BhUthan) and YajamAnan (Master/Sarva SEshi/ (Master/Sarva YajamAnan (SeshaBhUthan)and of Kinkaran The mindframe In the28 In thepreviousslOkam,Kaimkaryam/Ki of embodiment the (All auspiciousnessto Kim KaravANi? Kim KaravaaNi?” KaravANi? Kim Kim 28 (Being the Husband/Lord of MahA Lakshmi is THE Mark/LakshaNam of th slOkam, Sri ParAsara Bhattarfocuses slOkam,Sri BhandhavE SarvalOkAnAmSriNrusimhAyaMangaLam Jn~Anandha SvaroopAya Jn~a sakthyAdhi SindhavE SvaroopAyaJn~asakthyAdhiSindhavE Jn~Anandha HH Srinivaasa YathIndhr HH Srinivaasa anithara SaadhAraNaSvAtantryam n as pleased parents: “ pleasedparents: n as --Sri Lakshmi Nrusimha MangaLa SthOthraSlOkamof Nrusimha Lakshmi --Sri “SRIYA: PATHI”. “Tvath Pathithvam Isavara “Tvath PATHI”. Pathithvam “SRIYA: (What kind of service adiyEn can perform toplease adiyEncanperform of service kind (What 87 a MahA Desikan of AhObila Matam(25 a MahADesikanofAhObila ikuntam (Kaimkarya S (Kaimkarya ikuntam and BhAgavatha Kaimkaryam with utter humility humility with utter Kaimkaryam and BhAgavatha ere in their Supreme abode (parama Padham). ere intheirSupremeabode(paramaPadham). aNan) as“DHARMI” (PerumAL/YajamAnan) aNan) nd ultimate goal (PurushArtham) of all Sri ofall goal(PurushArtham) ultimate nd ly. Their anyOnyam is what qualifiesHim ly. TheiranyOnyamis Him asHisPrAkAram).ThisistheSvaroopa- iousness to that Lakshmi Narasimhan, whois Narasimhan, Lakshmi that iousness to e engaged in the Kaimkaryam should be like like be in theKaimkaryamshould e engaged to earn the Moksha SaamrAjyam to perform Satya- Jn~Ana -Aanandha SvarUpan, who is who SvarUpan, Jn~Ana -Aanandha Satya- nd their kinkaraLs to nd their they get completed, They applaudthe theygetcompleted,They d byBhattar. reason There wasan important d thisKaimkaryamforUs!).Thisisthe imkaryam constitutes the heart of Sri heartofSri the imkaryam constitutes nchithkAram done by Nithya Sooris to the tothe donebyNithyaSooris nchithkAram Devi, He is (His bereft ofHis identity aatsa VeerarAghavAcchaar, saysinthis Kim KruthavAn? Kim KruthavAn? Kim Kim KruthavAn? on another cardinal principle of Sri Sri cardinal principleof on another ” of BhagavAn. Thisisaboutthe ” of Dharmam” and“Dharmi aamrAjyam) andperform th perform the different perform the SlOkam of Sri GuNa GuNa Sri SlOkamof th Pattam) ” (Oh ” sadagopan.org sadagopan.org immediately that being Your Lordprov Your that being immediately PrAkAram). His Yourself as defining and powers asBhagavathi-- Lord asHis serving Your see You great Ones with your nectarine glances resembling the c the resembling nectarineglances with your opus, SrimathRahasyaThrayaSaaram) provided RathnaKosam Sri GuNa SlOki and thefollowingform:(itmust be --takes Desikan ofSri Rahasya Thraya ManthrAdhikaraNam S deve principles NyAyam Visishta SanniyOga M this nature, both of these definitions arise out of this special relationship He has with You). haswithYou). He relationship special this of ariseout definitions of these nature, both this ABHAVA:” THVAMEVA UBHAYAMAPI kODAvanthrbhAvAth. pruTak Bhagavatha: pr pruTakBhagavatha: kODAvanthrbhAvAth. Him as a part ofHimandyou Him asa they do no Thatiswhy (Svaroopa Niroopakam). HisDharmam for Dharmi artthe Lord.Thou --fromYour inseparable and indistinct sacredness behind all His sacredness (PavithrANAm Pavithram). Pavithram). allHissacredness(PavithrANAm sacredness behind allHisMangaLam behind auspiciousness EANING “ “ “ “ Oh Mother MahA Lakshmi! Moon-faced (showe MahA Lakshmi!Moon-faced Oh Mother The 28 spell you doesnot (Even theSruthi/Vedam Tvath Pathithvam Isvara LakshaNam Jaananthi Isvara LakshaNam Tvath Pathithvam santha: thvAmBhagavathidhrushtvA ayam Isvara:itheedhanthvavibhava:,I SruthisthvAmapi tadh-anatharbhAvAth Bhagavath- svaroopa-niroopaka th D tvadhAslEshOthkarshAth Bhavathi khalu Nishkarsha-samayE | Nishkarsha-samayE Bhavathikhalu tvadhAslEshOthkarshAth SlOkam theseloftyandcentral containing Svaroopam SvAtantryamBhagavathaidhamChandravadhanE ! tadh-antharbhAvathvamnapruTag-abhidhattE Srutirapi|| R .V.N. V thvamAseermAatha:! SrI:!ka TvmasImaRt> ED StdNtÉaRvaÅva ” (The ” as He (Your Lord). as He(Your FACT IPSO His qualitiesareunderstood,you His Qualit Him. YouareinHimas are partof in areindistinctand (GuNams),which qualities GuNams) for theVedAsnotspellingyou(Your andTotal Independence, Supremacy, of Qualities ThisonlymeansthatYou contiguity. continuous HederivesHisgr except byreferencetoyou. Hecannotbe andindependence. Supremacy His Youand on thatbasisofbeingYourConsort. only is which however, supremacy, top of (His) ( of totalindependence reputation Thiruchcherai SaaranayakiThayar Svaroopam SvAtantryamBhagavatha: Svaroopam 89 Your association are thedeterminant-factors for Your association a result of, and which can be understood only understood be which can of,and aresult ies. Hence, when He is spoken of and when of and Hence,whenHeisspoken ies. eatness by reason of your connection, your ofyourconnection, byreason eatness separable from Him! You-- His attributes-- Hisattributes-- separable fromHim!You-- out distinctly --because YouconstituteHis out distinctly O to be understood as the subject as much much subjectas the as understood O tobe are the personification of, so to say, of the are thepersonificationof,sotosay,of Sovereignty etc. This is exactly thereason etc.Thisis Sovereignty known or defined or described or praised praised or described or defined known ) thatischaracteristic sadagopan.org sadagopan.org (sambhandham) to Her. Hislinks through auspiciousness HeacquiresHis (i.e.), of Herauspciousness is aderivate is auspiciousness RanganAyaki's that She is as much the subject matter as Heis. is asmuchthesubjectmatter that She comprehended is tobe arereferredto,it attributes His auspicious andwhen spoken about whichareinse Qualities, Her Lord's constitutes Sri RanganAyaki(MahALakshmi)sepa eulogizing S A M Lord. For Instance, BhakthAs salute Him: Lord. ForInstance,BhakthAssalute form You! You! form is acquired it Lord, forYour innate; is auspiciousness You,This For yourself. of meaning fromit.Soalso flower andisinseparable itselfacquiresareputation.Fr how thefragrance areputationfromitsfragrance. flower acquires to howYou meaning inaquestionas There isno LOKAM DDITIONAL EANING In this 29 In this SwamyParAsara In thepreviousslOkam, Oh MahA Lakshmi! It is customarytouse It Lakshmi! Oh MahA association. onlybyreasonofYour theLord informs Oh MahALakshmi!Auspiciousness 29 “MangaLam BhagavAN VishNu:MangaLamMadhusUdhana:| BY PavithrANAm Pavithram yO MangaLAnAm cha mangaLam|| PavithrANAm Pavithram yOMangaLAnAmcha th nachaivam-thvAdEvamsvadataithikascchithkavayatE|| MangaLam PuNDarIkAksha: MangaLamGarudadhvaja:|| T D slOkam, Swamy ParAsara Bhattar goes on ParAsaraBhattargoes slOkam, Swamy tava sparsAdh-Isam sprusathi KamalE! MangaLa-padham MangaLa-padham tava sparsAdh-IsamsprusathiKamalE! HOUGHTS tavEdham nOpAdhErupanipathitham SrIrasiyatha: | tavEdhamnOpAdhErupanipathitham R prasUnam pushyantImapi parimalardhim jigadishu : parimalardhimjigadishu prasUnam pushyantImapi .V.N. V ncEv FROM A NTHA SvaabhAvikam (innate) and the auspiciousness of the Lord of the andtheauspiciousness SvaabhAvikam (innate) D R D .V.N. V ESIKAN 90 are your auspiciousness, aninseparable,andare yourauspiciousness, ED No one can legitimately raise aquestionasto No onecanlegitimatelyraise parable from Him. That is why, when He is Bhattar explainedwhytheVedAsarenot A acquire it. It is your own natural attribute. A A attribute. own natural is your it.It acquire MangaLa Padham while referring to Your to MangaLa Padhamwhilereferring agrance is a necessary characteristic of the agrance isanecessarycharacteristicofthe rately. He explained that Sri RanganAyaki rately. HeexplainedthatSriRanganAyaki NTHA ! e step further and points out that Sri Sri outthat andpoints e stepfurther D m¼¦pd< ESIKAN A (M attributes of the BhagavAn is intricately linked to her innate auspiciousness. innateauspiciousness. her linkedto isintricately the BhagavAn of attributes Lord. Sabdha: sprusathi” question. tofindananswersucha Itisfutile such queries? itsfragrancecamefrom.How poets astowhere with the flower that GuNams.He says kalyANa possessingsuch innate Naamams to His because of HisSambhandham divine consort auspicious Naamams). Lord qualifiesforMangaLapadha that Your ItisbecauseofYoua MangaLa- Svaroopi. Similarly,Yo flowers. attribute ofthese innate is an orCheNpakam ofMallikai The fragrance fragrant. is it why reasons exploring (artificialorunnatural). (natural)andnotOupAdhikam SvabhAvikam (wit are NirupAdhikam Svatham (innate)and not do mangaLa Padhams case,those In Your MangaLaPadhamsreally Theabove Sambhandham. TathO Lakshmi:” passage, (1-9-29) PurANaSlOkam VishNu acquire SrimathSabdham. any home nothave do These auspiciousness Asaresult, touch them. They exhibitthedifferent You and in subside They these areallunder Yourcontrol. auspiciousness, shapely form, those two referencesbelow. those two illustrate Her Raha Srimath and passagesinSwamyDesikan's DDITIONAL EANING KurEsar describesitinhis7 says: Swamy Bhattar by MangaLa isaddressed theLord naturalthat is but thatit out points Swamy Bhattar Dr.V.N.V refersinpassingtothe7 We praise Mallikaiflower. is point A casein fromYour Lord arise in referringtoYour The aboveMangaLapadhamsused Oh MahA Lakshmi! All what onewitnessesin Lakshmi! All Oh MahA “Bhagavath MangaLathvE Sri DEvi SambhandO NiyAmaka:” MangaLathvE SriDEviSambhandO “Bhagavath yadhvaaSrimath-ithIdhrusEna tath sarvam tvadhadhInamEva ya tath sarvamtvadhadhInamEva Roopam yaccha hi MangaLm kimapi yallOkE sadhithyuchatE | yallOkEsadhithyuchatE kimapi RoopamyacchahiMangaLm ): Isvaryam yath asEshaPumsiyadhidham Soundarya-lAvaNyO: NirupAdhika mangalathvam (innate Auspiciousness) mangalathvam(innate NirupAdhika O BSERVATIONS refers to Her pervasive presence,wh to Her refers (it is because of your linksthat is becauseof (it “Tava sparsAth (thvath SambhandhAth) SwAminam MangaLa MangaLa SwAminam “Tava sparsAth(thvathSambhandhAth) /C th slOkam of SriSthavam: slOkam OMMENTS th slOkam of ur MangaLathvam is NirupAdhikam. You are You NirupAdhikam. is ur MangaLathvam 91 nd Your Mangalathvam (innate auspiciousness) Mangalathvam(innate nd Your vachasA Devi!PraTAmasnuthE || captivating fragrance is not questioned by the isnotquestioned fragrance captivating dhatha: SrIrithyabhEdhEnavaa except in You and therefore getelevatedto You andtherefore in except can the poet succeed in finding an answer to can thepoetsucceedinfindingananswer Vaachyathvam (Object of salutations with Vaachyathvam (Objectofsalutations arise from any other connection. They are They otherconnection. arise fromany sya Thraya Saaram (DhvayAdhikAram) to sya Thraya Saaram(DhvayAdhikAram) types of attributes that people take note of. of. takenote types ofattributesthatpeople the people of the world as wealth, beauty, beauty, the worldaswealth, of the people it for its fragrance. We do not get into into notget Wedo fragrance. its for it hout any other dependence). Thisis other dependence). hout any Sri Sthavam ofSwamy KooratthAzhwAn the MangaLa Padhams cling to Your clingto theMangaLaPadhams belong to You. They fit you perfectly. perfectly. belongtoYou.Theyfityou erever there is some thing noble or some thing erever thereis . AdiyEn willelaborateon . AdiyEn Theauspicious “Yatha: Satthvam sadagopan.org sadagopan.org (M D auspicious. auspicious. (derivative) attributes ofPerumAL (derivative) in attributes the ofPirAttibeforecomprehending firsttheinnateguNams understand one should clearly.PirAttiis object can comprehendthe EmperumAnAr: PerumAL ofAruLALa Sookthi Wewillrefertoa DhvayAdhikaaram. abundant in HVAY EANING Similar is the counsel of Vedams and other PoorvAchAryAs! andotherPoorvAchAryAs! counselofVedams Similar isthe of anobject(Vasthu),we (visEshanam) attributes theunique Only afterunderstanding are MangaLathvam NirupAdhika Lakshmi's toMahA salutations Swamy Desikan's A DHIKARA ): tEnAkAram Sriyam Jn~AthvA Jn~athavayO BhagavAnHari: tEnAkAram SriyamJn~AthvAJn~athavayO aakAriNasthu vij~nAnamaakAra-jn~Ana-poorvakam N AM PRAISING Ubhayanaachiyaars– Parthasarathy Koil H His sthAnam as Sriman NarAyaNan. NarAyaNan. as Sriman HissthAnam ER N 92 IRUP the PradhAna ViseshaNam of PerumAL. Hence, Hence, PerumAL. of ViseshaNam PradhAna the A DHIKA very revealing quotation there from the Sri very revealingquotationtherefromthe M ANGALATHVAM dhurgruhathayA khyAtha:”( Sri Sthavam: slOkam 4). SriSthavam: khyAtha:”( dhurgruhathayA bywords: described adequately effect the and GuNAs auspicious Lakshmi's RanganAyaki. ADIY M S greatness. isequiva Lord(orthelessergods) praise ofthe abundance ofrichesinthetreasuryetc,thatprai to beunderstoodpointYOU.Afterall,if orthelessergodsarere therefore, Para-brahman andthe BrahmA thefour-faced like IndhrA, of Pirate. is BrahmA Indhran and of the exaltedsthAnams isapr Thatpraiseinreality treasury. King's Here, Bhattarsaysasimilarsituationexists, GuNAs, whic Lord becauseYouconstituteHis Sruthirapi” LOKAM EANING Earlier (28 When your eye glances falling are one, two or areone,two glancesfalling When youreye Bhattardescribes thepo slOkam, In this KurEsar, the father of ParAsara Bhattar ParAsara Bhattar of KurEsar, thefather E N ' 30 S (The VedAs do not spell out Your auspicious guNAs separately from that of Your Your of that separatelyfrom guNAs notspelloutYourauspicious do (TheVedAs ADDITIONAL BY amI yathra dhvithrA: sa cha amI yathradhvithrA:sa prasasthissaa Raaj~nOyadha D apAngA bhUyAmsOyaduparipa atha: SrIrAmnAyas-tadhubhaya th R slOkam), Bhattar pointed out: out: pointed Bhattar slOkam), .V.N. V àziStSsara}aeydip cpurIkaezkwnm! . dimyÇiÖÇaSscztmoaidStdxrat!, C At> ïIraçayStÊÉymuz “tvAm na pruTagabhi- dhatthE dhatthE pruTagabhi- “tvAm na sadagopan.org sadagopan.org (M this as His reason for seeking MahA LakshmI's refuge: refuge: LakshmI's MahA forseeking His reason this as (glances): through yourapAngam states that this context saysin PramANam gl Your auspicious of object the by being andtheLordofth own Lord His who isboth manyathE” dhanyam SvAthmAnam api TavaEekshaNAth NaarAyaNan Himselfwi to Sriman of dhrushti mangaLa fromthe great--- originate SathamakhAdhi Roopam SathamakhAdhi ( Vaibhavam onlyduetothepowerofMahALakshmi'sKaDAksha other DevAsare Rudran to BrahmA to Consort ofDevaRaajan. theprot sky.Weseek the for creeper reaching uplikeayoung Itshot beauty andstrength. ittogreat glancesrejuvenated Those uplifting on it,grewbeautifully,whentheanugrahasank EANING Kuresar goes on to say that the Isvaryams en Kuresar goesontosaythattheIsvaryams Sri ParAsara Bhattar points out that the R the outthat Bhattarpoints ParAsara Sri This Universe,whichhadexperienceddecline, ): Tvath KaDAksha-labdha-Vibhavath Tvath yasyA: kaDAksha mrudhu veekshaNa dhIkshaNEna yasyA: kaDAkshamrudhuveekshaNa ThAmmDeva-dEva-mahishIm SriyamaasrayAma: Visvam viparyaya-samu sadhya:Samullasitha-pallavamullalAsa: ). Such is the glory of the Glances of Sri RanganAyaki! Sri RanganAyaki! Glances of ). Suchisthegloryof “SraddhayA DevO Devathvam asnuthE” Devathvam “SraddhayA DevO th the subsequent statement: statement: th thesubsequent 94 ances). One of Your name is Sraddhaa. The The isSraddhaa. Your name ances). Oneof oopam and SthAnam ofSrimanNaarAyaNan to SthAnam oopam and you provide SarvEsvarathvam to Your Lord Lord Your SarvEsvarathvamto youprovide e UniverseconsidersHi tTa-viparyayam prAkk alpam of Your benevolent glances fell on it. glances fellonit. benevolent alpam ofYour MahA Lakshmi. He extrapolates this truism He extrapolatesthis MahA Lakshmi. joyed by the human beings---be it smallor bythehumanbeings---be joyed ection of that great Empress, the Divine theDivine greatEmpress, ofthat ection when Your auspicious glances did not fall glances didnot whenYourauspicious vAth --Parabrahm (The Lord Sriman NaarAyaNan, (TheLord “JagannATa: NaarAyaNa: mself mightily mself mightily blessed . KurEsarcites a-Vidhi-Siva- Raamakrishna Iyengar: SrIthvam” M S greatness depends only on His own “Property” onlyonHis own“Property” greatness depends He depends, forHisgr due greatness,orthat His wedeny as though itisnot His possession, being onyour depends that Hisgreatness logic. inspiring divine consor (relationship)toHis sambhandham might havearisenfromtheearlierslOkam, wher LOKAM EANING The Tamil translation of this slOkam hasbeen The TamiltranslationofthisslOkam ParA andthefollowingtwoslOkams, With this Oh Maha Lakshmi! You are but a natural possession of the Lord. Thus, when we state whenwestate Lord. Thus, ofthe possession arebutanatural Oh MahaLakshmi!You fo The Sanskritcommentary BrahmaNi-sthiTam; AathmadhAsyam Svamasi SeshabhUthAsi“SvathvamA 31 uyarnthathu Thiru! mudanmai oz uyarnthathu Thiru!mudanmai na kuNDavAsvAtantryam bhavathi cha na chAnyahithaguNam || bhavathichanachAnyahithaguNam nakuNDavAsvAtantryam is also included for completeness: forcompleteness: isalsoincluded Svatha: ithi--hESrI:Thvam BY Svatha: SrIsthvam VishNO: Svamasi tatha yEvaisha BhagavAn Svatha: SrIsthvamVishNO:SvamasitathayEvaishaBhagavAn svayA dhIpthyA rathnambhavadh svayA dhIpthyA tvadhAyattaddhirthvEabhyabhavath aparAdhIna vibhava: | tvadhAyattaddhirthvEabhyabhavathaparAdhInavibhava: D suya oLitulakkumEnumthoomaNiguNammaRRonRAl R .V.N. V iyalbinAl sotthAm unnal IRai siRappu yeythinAlum IRaisiRappuyeythinAlum unnal iyalbinAl sotthAm nirupAdhikAthma SvarUpa-SvabhAva:ithiarTa: nirupAdhikAthma ayal poruLAlEaahumadhisayamudyAnaahAn nk…{QaSvatNÈy<ÉvitccaNyaihtgu[m!. SvtZïISTv< iv:[ae>Svmistt@vE;Égvan! SvtZïISTv< Svya dIPTyarÆ<Évdipmha"¡nivgu[< TvdayÄixRTve=PyÉvdpraxInivÉv> , TvdayÄixRTve=PyÉvdpraxInivÉv> ED sadhaa smara”ithyAdhiPramANA: A NTHA rm SriVatsyaVeerarAghavAcchArSwamyonthe“ D ESIKAN VishNO: SVATHA:SvabhAbhAvAth 95 hinthathu yenRu uraikkappOmO? uraikkappOmO? hinthathu yenRu : eatness, on an external factor. Because His eatness, onan thmani samjAthamSwAmithvam e theLord'sgreatnesswasattributedtoHis (This term“Property”is appropriateinthe harE: SvAmyamsvabhAvam cha api mahArgamnaviguNam sara Bhattarclearssomedoubtsforusthat sara done very well by Sri Thirumalai NallAn doneverywell NallAn by SriThirumalai t. It is wonderful to reflect on Bhattar's Svatha: sadagopan.org sadagopan.org cites this slOkam in two chapters: SiddhOpAya sOdhanAdhikAram (23 sOdhanAdhikAram slOkam intwochapters:SiddhOpAya cites this with own “property” Lord greatvaibhavamdoesnotde confers Her always withtheowner.Similarly,MahA Lakshm to beassociated itself.ThatguNamhas outside fromsomething lustre of derive thatguNam GuNam).Thatlustre(gunam)is (SonthamAna lustro tothe issimilar Him. Thesituation suchgl not suggestthatHederives Sotthu does is YourSwami. (Svam) isSwaami.YourLord PirAtti devolve on HerSwamy. devolve PirAtti property, the lustre--willautomati property, the possessor, thegemstone.Actually,whatevertr worthless, weareconsciouslyprai brilliant lustre,thatis,theradiat vasthu and not a parAdhina Vasthu(thepr aparAdhina vasthu andnot that doesnotbelongto fromanything His glory connecting His glory to Yoursisnot be associ Ourstatements mahimai. has allthegloryand Lord sense. Your in any Lord demean the (i.e.)hederivesHisgl HisGlory gives theLord Dhvaya adhikAram(28 A for the Lord. Theyareinextricablyinterlinkedby“ for theLord. (Vaibhavam) from glory derives desire.He(Viseshyam) of herown out Her HisSeshabhoothai becomes (VieshaNam). This the earlier, thisslOkamdescribes As indicated fact does not result forMoksham. the UpAyam is Devi with Sri theLord doctrinethat the toemphasise Kosam in lackof GuNa VisishtO VishayOthrana:” VisEshams He DEPENDS, after all, on His own! afterall, on Hisown! He DEPENDS, a kindofstigma. to else, it wouldamount someone greatness from His He hasnotborrowed howeve languages Sanskrit in and In English In sense ofGUNAaswellPOSSESSION. DDITIONAL is ip All thatisspokenofYou,OhMother, You are Your Lord's possession ( possession Lord's You areYour Dr.V.N.V citestwoinstancesinSrimathRa Consider an illustration! A precious gemstonebe A precious Consider anillustration! Oh MahA Lakshmi! You areind Oh MahALakshmi!You T HOUGHTS such lofty“Gunams”. th chapter).Theactual citation is: : Swamy Desikan cites this 31st slOkam of Sri GuNa Rathna Rathna Sri GuNa of slOkam this31st cites SwamyDesikan ions it emits. If we were to assert that the gemstone would be cally devolve on the possessor. cally devolveon sing lustre as if it were a separate factor isolable from the eed the Lord's Sotthu (Possession)! We say your glory the Lord'sSotthu(Possession)!Wesayyourglory eed Svatha: Svam Svatha: operty belonging to someone else). belonging tosomeone operty 96 Tamil, Guna means Quality and not Possession. notPossession. means Qualityand Guna Tamil, us gemstone. Its lustre is its aathma guNam Itslustre isitsaathmaguNam us gemstone. r, GUNA means both Quality and Possession). and Possession). Quality means both r, GUNA so facto valid inrespectoftheLordaswell. facto so relation between the Lord and His PirAtti. She She PirAtti. His and theLord between relation Therefore His deriving glory fromHisown ThereforeHisderivingglory hasya Thraya Saaram,whereSwamyDesikan ory from you! This type of adoration doesnot fromyou!Thistypeof ory tract from His Vaibhavam arising from His arising fromHis Vaibhavam tract fromHis ory from some thing that does not belong to notbelongto thatdoes thing some from ory ated with any suggestion ated withany ibute we concede to the possession --the ibute weconcedetothepossession--the Him. Heis only derivingit from an adhIna not external to the gemstone. It does not not externaltothegemstone.Itdoes i is the “property” of the Lord. That she she i isthe“property”ofLord.That EkasEshithva Yogam ). One who owns some one or a property oraproperty one some ). Onewhoowns comes veryvaluableonlybycomes reasonofits “Vibhu: PathnyA GuNAdhyasccha PathnyAGuNAdhyasccha “Vibhu: ”. Allvaibhavamsof that He is deriving rd chapter)and His greatness is in no way diminished greatness isinnoway His possession for His Vaibhavam and not any one ot both becomethemeansandPhalan.Sheis couple, to PirAtti elects tobecomeSeshabhUthai ontheauthorityof AchArya RaamAnujabased the universeasitscreators. noequals whohave inchEthanams, sadhguNams else, on anyone depending own without their (M EANING The Dhivya Dhampathisare“sadhaikasEsh The Dhivya We prostrate before the Dhivya Dhampathis wh beforetheDhivyaDhampathis We prostrate is cite slOkam KalyANa A famousLakshmi ): jagannidhAnamadhvantham dhv jagannidhAnamadhvantham ananyAdhIna kalyANamanyamangaLakAraNam “sadhaika SEshis or sadhA yEka Seshis” yEkaSeshis” or sadhA “sadhaika SEshis by His dependence on His own Isvaryam. Isvaryam. onHisown by Hisdependence 97 His natural possession. He depends onHis His naturalpossession.He d by Swamy Desikan in this context. context. inthis Swamy Desikan d by PaancharAthra Saasthram.AmongtheDivine who arethecausebehindgenerationof andham vandhAmahEvayam the Lord and yet in timesofPrapatthi,they her than that posses that her than and who are the cause for the existence of the causeforexistence and whoare is or SadhA yEka Seshis”accordingto is orSadhA o have limitless auspicious attributes of attributes o havelimitlessauspicious sion (MahALakshmi). sadagopan.org sadagopan.org One of You has one (a GuNam) that is not had (possessed) bytheother. has one(aGuNam)thatisnothad(possessed) One ofYou equally asfollows: Consort into two distinct categories: categories: twodistinct into Consort possession of these assemblies of guNAs of guNAs of theseassemblies possession of both to common are GuNams of categories two incommon.These RanganAyakihave Sri divine Consort, andHis RanganAthA (d SvaroopaGuNams GuNams anddhivyaMangaLa M S A LOKAM DDITIONAL EANING — allthese heaps oftraitscitedaretrue,commonaspectsforBOTHYou:notthat physicalfigure. and form mark anindividual The greatfragrance,charm,personalbeautyof of aGodthatappealstousas these marks love fortheperson Acceptance ofarefugee, of Bhaga. andBhagavathi, beingthemeaning of Bhagavaan implication knowledge,Supremacy, Power, Might,effulgence, Both these categories of GuNams are shared by both. sharedbyboth. are GuNams of categories Both these 2) 1) DhivyaAthmaSvaroopa GuNams (Oh! RanganAyaki) we shall delineatethech (Oh! RanganAyaki)we In the32 Paraasara Bhattargroupstherichassembly 32 BY C nd D praNathavaraNaprEma slOkam,ParAsaraBhattarinstruct tavaBhagavathascchaitE guNarAsaya:|| sAdhAraNA OMMENTS R prasakana bhala jyOthir-Jn~AnaiswarI vijayapraTA- prasakana bhalajyOthir-Jn~AnaiswarI .V.N. V api parimala:kaanthir-lAvaNyamarchirithIndhirE Aip pirm¦> kaiNtlaRv{ymic›irtIiNdre tvÉjvtíEtesaxar[agu[razy>. EDANTHA àzknblJyaeit}aRnEZvrIivjyàwa- BY à[tvr[àem]em»rTvpurSsra> , à[tvr[àem]em»rTvpurSsra> ADIY E D N ESIKAN : by one or the other DhivyaDhampathi. or theother one by DhivyaMangaLaSvaroopa GuNams 98 kshEmankarathva purassarA: | kshEmankarathva purassarA:| heartening qualities of the magnanimous soul. magnanimous of the heartening qualities of GuNAs possessed bytheLordandHis possessed GuNAs of : surrendered, doingallgoodtothatdevotee-- them.Thereisnoexclusivityintermsof aracteristics that mark you and Your Lord and Your markyou aracteristics that allindividuallimbs,haloetc.--allofwhich s us about the dhivyAtham Svaroopa Svaroopa thedhivyAtham s usabout sustainability --all these, said to be the --allthese, bethe said to sustainability ealing with Thirumeni) that both Lord both that Thirumeni) ealing with ! MangaLa SvaroopaGuNamssuch andblessingthemwithallanugrahams. preethi them, showing of trait thecommon have the dhivyadamapthis and PraNathaKshEmankarathvam.Whensomeon thoroughly matched ( thoroughly Soundharyam). and La dampathis shareKaanthi(effulgence) is thenHisconsort ParimaLa RanganAthan, asSarvagandhan;His consort Lord isknown these sixGuNamsasBhagavathi. Bhat Kosam, Rathna GuNa inSri Here Sthavam). Vaasudeva:Para”accordin (“ShAdguNyAth GuNAs next slOkam, Bhattar will explain as to how that happens. next slOkam,Bhattarwill explainastohowthathappens. every way.Inthe areequallyin matched they out that Hepoints slOkam, this In Lakshmi. The Dhivya Dampathis also have GuNams relating to their ThirumEni (Dhivya (Dhivya ThirumEni totheir relating alsohaveGuNams Dampathis The Dhivya When it comes to DhivyAthma GuNams or dhivya Mangala Svaroopa GuNams, they are they GuNams, MangalaSvaroopa or dhivya GuNams DhivyAthma to it comes When are: GuNams otherdhivyAthma ofthe Some The LordasParavAsudEvanisrecognized 6. 5. 4. 3. Bhattar hadearliersaid thattheVaibha 2. 1. These are: What aretheseDhivyaAthmaSvaroopaGuNams? both. VijayapraTA: is sharedbybothagain. This supreme being). Iswaryam: Jn~ana Svaroopam. thesame She possesses PoorvAchAryAs. explained byour as ThiruvAimozhi 1.1.2 Jn~Anam: Her ownrights. in is radiant She Jn~Ana InbhamO). Sudar athanilperiya (Soozhnthu 10.10.10 in ThiruvAimozhi Swamy NammAzhwAr ViLakku” with Svayam PrakAsam. This is ViLakku” withSvayamPrakAsam.This JyOthi: GuNam is saluted by Swamy NammAzhwAr as“ salutedbySwamyNammAzhwAr is GuNam Bhalam: commonly GuNams Svaroopa six dhivyAthma Prasakanam Tejas/ lustre/ radiance/ brilliance/ splendour; He is like a “nandhA “nandhA He islikea splendour; brilliance/ radiance/ Tejas/ lustre/ might/ strength / vigour is the next one shared bythem. nextoneshared the / vigouris strength might/ True Knowledge; Svayam prakAsa Jn True Knowledge;Svayam Supreme wealthassociatedwith or prakrushtA orEnhanced or sakthi Sakt prakrushtA OnRukku OnRu sOdaipOhavillai OnRu OnRukku Veeryam or prowess is another MahA mangaLa GuNam common to to common GuNam anotherMahAmangaLa Veeryam orprowessis as Sougandhyam or divine ordivine as Sougandhyam 99 Sugandha RanganAyaki. Further, the dhivya Further, thedhivya RanganAyaki. Sugandha vam oftheLordwasderived fromMahA as the possessor of all these six dhivyAthma dhivyAthma ofallthesesix possessor the as avaNyam (beautyinall limbs/SarvAnga attracting those praNatha Janams, loving Janams,loving attractingthosepraNatha shares Sarvagandhathvam. IftheLordis shares Sarvagandhathvam. tar explainsthatSri PraNatha VaraNam, PraNatha PrEmam PrEmam PraNathaVaraNam, e seeks their protection through prapatthi, prapatthi, protection through e seekstheir “Sudar Jn~AnaInbham”asrevealedby “Sudar g to ParAsara Bhattar in Sri RangarAja inSriRangarAja Bhattar g toParAsara Parathvam (SupremacyamongGods/ shared byBhagavaanandBhagavathi. ). ~Ana Svaroopan. This dhivyAthma ThisdhivyAthma Svaroopan. ~Ana hi (power). This is the first of the firstofthe hi (power).Thisisthe fragrance (Parimalam).The uNar Muzhu nalam RanganAyaki sharesall ” in sadagopan.org sadagopan.org with Her Consort: with HerConsort: S Bhattar addressed Sr Bhattar addressed MangaLa SvaroopaGuNamsaresharedequally by of Sriranga MangaLan, SriRanganAthan. of Sriranga that Sheisthecreeperlike is salutation aasth (SriRanganAthan's Sri RangamangaLam Vaijayanthi” RanganAyaki. Headdresses Her is ipso facto valid as well forHerhusband. ipso factovalidas Her is 31stslok (Svatha: SrIthvam).Heconcludedthis Her Tatthvamthat here. Heremindedusabout LakshmI).Bhatta Sri RanganAyaki(MahA of equally. Bhattar emphasized that there is not on is not that there equally. Bhattaremphasized He listed first Her DhivyAthma Svaroopa GuNams that She shares with Her husbandas: withHer shares thatShe SvaroopaGuNams HerDhivyAthma first He listed LOKAM The textofthebeautiful33 In the32 Then, BhattarwentontodescribetheDhiv In the31 Thus there are two types of Svaroopa GuNAs (GuNa SamUham) that they display theydisplay that (GuNaSamUham) are twotypesofSvaroopaGuNAs Thus there In the33 “ParimaLa:, Sougandhyam,Kaanthi:, 33 seelathvaprasasthi:,PranathaVa “Prasakanam prakrushtASakthi:,Bhalam,SaravJagadhBharaNa LaavaNyam, SamudhAyaShObhA,Archi:Oujvalyam,ithyEthi” PrEmAsrithaVishayaPreethi:,KshEmankarathvam,Aaasritha- . Bhattar recognizes Sri RanganAyaki as BhattarrecognizesSri . rd st SaamarTyam,JyOthstEja:,Jn~Anam,SarvadhA sarva-vasthu SaakshAthkAram,Isvarathvam,Vijaya praTAnathvam, Jaya- nd SlOkam, Swamy ParAsara Bhattarexplai ParAsara SlOkam, Swamy SlOkam,Bhattarcontinueswiththeenli slOkam,Bhattardwelledonallof IshtaPrApakthvam,Tadhanishta-nivarthakathvam” i RanganAyakias“ ANye=ip yaEvnmuoa>yuvyaeSsmana> s ” in this slOkam. ” inthisslOkam. a VijrumbhaNa a VijrumbhaNa mirror image abundantly is saluted by Sri RamakrishNa Iyengar as: Iyengar Sri RamakrishNa abundantlyissalutedby image mirror chan GuNaVisesahams delectable natureoftheir “YounamukhA: YuvayOssamAna:” as “Innum YuvayOssamAna:”as“Innum “YounamukhA: their eternalyo equallyfrom emanating visEshams MangaLakKodipOlvALE” as Tennarangatthu Ongu “Mannu Couple). asSeshis BhAvam(bothserving YekasEshithva svaroopam us. ThisBhimba-Prahtibhibhimbha palanam is Prathi This mirror. asyour serving guNAsarereflected Your serving asamirror. A M such a common contingent ofde such acommoncontingent Why!It enjoythisphenomenon: mutually of You whatever youpossessandshinetherebyisveri in is reflected qualityadmired particular His) variou beauty ofthe captivating ofYo both commonto that are (guNams) traits Sriranga substanceof thatisthe auspiciousness saluted here and reference is made to their GuNAs, whichareexactlymatched. their ismadeto saluted hereandreference DDITIONAL EANING Sriman RaamakrishNaIyengartranslates“S The guNAs attributed toBhagavAnarerefl The guNAs LakshmI! Thouartreallythevict Oh MahA The anyOnyathvam and Parspara BhAndhavam of the Dhivya Dhampathis of Srirangam Srirangam of Dhampathis Dhivya ofthe Parspara BhAndhavam and The anyOnyathvam BY D COMMENTS nannilai kkaNNAdiyil pOlth nannilaikkaNNAdiyil “ ManniyE pothuvAi mARi mARimaRRavariR ThOnRi “ ManniyEpothuvAimARi SamstheeryadharpaNaivaprachuramsvadhanthE R samstheeryaDharpaNaivaprachramsvadhanthE ). .V.N. V Sriranga MangaLa VijrumbhaNa Vaijayanthi!| SrirangaMangaLaVijrumbhaNa (TasmimstavaThvayi tasmimsthava ThvayichaTasyaParasparENa anyEpi youanamukhA: yuvayOssamAnA: anyEpi youanamukhA: EDANTHA : s limbs,extremesincerityofresponse,etc.One's(Yoursor lectable attributes (GuNAs). lectable attributes(GuNAs). D ESIKAN 101 cha TasyaParasparENa in the same way as a prathibhimbham in Him in Him in thesamewayasaprathibhimbham the other andviceversa(asinamirror):thus the ly His property too and marks Him too. Both Both too. Him marks tooand property His ly iruvar TankaL iLamai munnitta paNpu” munnitta TankaLiLamai iruvar delightful (bhOgyam) to bothofYouand to ihaznthu aLikkuminbham” : m shrine! There are some more characteristic aresomemorecharacteristic m shrine!There riranga MangaLa Vijrumbhana Vaijayanthi” MangaLa riranga Vijrumbhana ected in You as a prathibhimbham inYou ected inYouasaprathibhimbham inunison)asaDhivyamithunam (divine is delicious to us too: that You both possess possess Youboth that ustoo: to is delicious ging mutually andreflectingasitwere aging of your guNAs seem to arise from Your to arise seem of yourguNAs u: Ever-Youthfulness, uth is translated form the Sanskrit text of text Sanskrit the form translated is uth ory-banner flying aloft in the seat of aloftintheseat ory-banner flying . Their svaroopa GuNa . TheirsvaroopaGuNa || delicate sensitivity, delicate . The sadagopan.org sadagopan.org reconciling each other by common consent! otherby reconciling each GuNAs between You both agreeing to do so: todo agreeing both between You GuNAs kindliness, own Your Lord; to DhaNdadarathvam Lady are:gentility, completeconcession (Sthirathvam), etc.These mark theLord.Certai enemies indestroying firmness suchasnon-dependence, as masculine, describable Hi Lordand of the SaadhAranams GuNa elaborate on these references: elaborate on Srimath RahasyaThraya Saaram in Desikan's M S A guNams between Youbothariseasa guNams na KshipAmi), (KshamAmi nature Forgiving dependence ontheLordasHiswife,Mercy(S suchassoftness shining feminine attributes ofthosewho enemies the resolve indestroying othe of independent (acting as SvAthanthryam You. Theseaside,therearecertainqualitiesex LOKAM DDITIONAL EANING So far, we described what is common to Bh ParAsara slOkam, Swami 34th In this DR.V.N.V refers to SiddhOpAya SodhanA toSiddhOpAya DR.V.N.V refers Yo GuNAslike SaadhAraNa PirAtti! Oh Periya 34 sthirathvAdheen kruthvA Bhaga sthirathvAdheenkruthvA BY Thvayee SthrIthvaikAnthAn prad C KshamAdheenvaabhOkthum D OMMENTS R yuavthvAdhou thulyEpyaparavasathA Sathrusamana- yuavthvAdhou thulyEpyaparavasathASathrusamana- . V.N.V SrvdN«v gi ua! pu etc. Thus, certain differences in aathma differencesinaathma Thus,certain etc. the contextofthisslOkam. AdiyEnwill uth, Soundharyam are common to both of both to arecommon uth, Soundharyam forgiveness, etc;Th forgiveness, and Your Lord's will and Your RoopiNI), Patience, RoopiNI),Patience, is apportionment of is apportionment (M (M together without separation and therefore arer andtherefore separation without together celebratedin ThisisthesiddhAntham Lakshmi. anushtAnakarthAs). toPrapannAs(upAya Siddhi) PurushArtha Milky Oceanprotectstheworldandaccepts (Mukhya GuNams): (Mukhya GuNams): are yEkatatthvamas Dhampathis The Dhivya EANING EANING 9. 8. 7. 6. 5. The Dhivya Dhampathis who pervade inall whopervade Dhampathis The Dhivya ofMercy,EmperumAn,pr The embodiment Desikan: Swamy of aboveupadEsam basisofthe is the Tanthram Lakshmi of A slOkam with His Purushan (EmperumAn) The Parama of At thebeginning 4. 3. 2. 1. who isalways addressedasSr NaarAyaNan, Kruthaj~nathvam Parama KaaruNikathvam/ Sathya Sankalpathvam/ Sarva Sakthithvam/ Sarvaj~nathvam/ Sarvaj~nathvam/ Soulabhyam/ Souseelyam/ Swaamithvam Vaathsalyam ): ): LakshmyA SahaHrishIkEsO ParamaPurusha: SiddhOpAya Rakshaka: SarvaSiddhAnthEvEdAnthEpichageeyathE VyApakAvathi-samslEshAth VyApakAvathi-samslEshAth "Jaladhi SuthayAsArdhamDevOjagath-paripAlayan NaarAyana parambrahmasakthirnArAyaNIchaSaa /irakkam /irakkam companionship evenwiththose,who ease of access by one and all who seek Him to perform prapatthi prapatthi perform allwhoseekHimto byoneand ease ofaccess / Lordship / Lordship SiddhOpAya sOdhanAdhikaaram /not forgetting even asmallgood forgettingeven /not Omniscience Omnipotence Omnipotence firmness in delivering His promise firmness indelivering being an embodiment of Mercy being anembodiment 103 celebrated by Ahirbudhnya samhithaI (4.78): (4.78): samhithaI celebratedbyAhirbudhnya ecognized as yEka Tatthvam(Singledoctrine). ecognized asyEka DhEvyA KaaruNyaRoopayA yEka-tatthvam ivOdhithou iman NaarAyaNan has 12 important guNams has12importantguNams NaarAyaNan iman PaancharAthra SaasthramsandUpanishads. the burden of giving the Moksha (Parama Moksha (Parama the burdenofgiving : PrathishtAbhara: sathAm” : PrathishtAbhara: otects the world with His Devi, MahA Devi, MahA theworldwithHis otects ofthe thedaughter MahALakshmi, Devi, the objectsoftheircreationarealways , Swamy Desikan instructs us: instructs Desikan , Swamy are inferior to Him in many ways in many are inferiortoHim deed and considering that as a deedandconsideringthat asa sadagopan.org sadagopan.org The Divine couple highlights the individual gu The Divinecouplehighlightstheindividual pleading fo dhaNdatarathvam likeHerLordand ofthetendencytopunish/ instead (putting upwiththetrespassestoSaasthrAnushtAnam suff ofthe sorrows tothe indifferent to be (Forgivene KshamA the Lord),KaruNA(DayA), dependenceonherHusband, (total BharthuPaaratantryam towards AparAdhis), heartedness (Soft- Mrudhu hasatacit withherLordtodisplay Hrudhayam of theWorld understanding Bhattar. PrapannAs. to Moksha Siddhi grant the worldand toprotect unison in andyetacts and itsbeings MaathA oftheUniverse Sthirathvam (Firmness ofreso (Firmness Sthirathvam Sa SvAtantryam (independence), masculin TheLorddemonstrates NaarAyaNan). tobless of guNAs division gender-based theyagreeupona aresultoftheirownsankalpam, As AathmA atthetimeofPraaptthi. asHisSa chEthanan andperformsHerdharmam Her Lord,Shestandsas MaathA; Togetherwith is temperedby masculinity dhvaya manthram.His 12. 11. 11. This is the purport of the 34th SlOkamof of the is thepurport This MahA Lakshmi in line with Her role as th in NaarAyanan asSriman isrecognized Sabdham byNaarAyaNa Lord revered This 10. to the chEthanan, who practises Bhakthi or Prapatthi upAyam or to thechEthanan,whopractisesBhakthi ParmOdhArathvam Paripoornathvam Sthirathvam major upakAram /Firmness ofpurpose /Firmness /being the embodiment of all auspicious guNAs theembodimentofallauspicious /being / being the abode of immeasurable generosity in granting boons boons immeasurable generosityingranting of theabode / being lve/aprakampyathvam) etal. thru Samanam (Destruction thru Samanam ering /erring chEthanams), AparAdha Sahathvam Sahathvam AparAdha chEthanams), /erring ering 104 Sri GuNa Rathna Kosam of Swamy ParAsara Swamy of Rathna Kosam GuNa Sri e Supreme Lady and the compassionate Mother e SupremeLadyandthe compassionateMother the prapannAs as a united Whole (Sriman prapannAsasaunitedWhole(Sriman the NAs befitting their Sava their befitting NAs ss), Para dukkha asahishNuthvam (inability (inability ss), ParadukkhaasahishNuthvam ha DharmachAriNiandacceptsthehavisof r the erring chEthanams before Her Lord). r theerringchEthanamsbeforeHerLord). e attributes (Purushaika Nishtai) such as Nishtai)such (Purushaika e attributes UpAyam at the time of Prapatthi of the atthetimeofPrapatthi UpAyam the femininity of PirAtti as Sarva Loka asSarvaLoka ofPirAtti thefemininity of enemies of BhakthAs), of enemiesBhakthAs), . roopams asPithAand line, the gridle -- these mark You (Sri Ra line, thegridle--thesemarkYou(Sri for example,thenose-screw,ear-flower, the A M S UrdhvaPuNDram, YajnOpaveetham, PeethAmbha TaruNi YuvA andSubha GhAthra as Nithya YuvA (ILankumaran);She isnavayounaTa Panguni UttharasErthiSevai. Swamy ParAsa enjoyed by is dhivya MangaLasevai me! to how itappears in acommunion;whatbeautifulblend eachotherintheiralankArams. compliment atSrirangam.They Dhivya Dhampathis LOKAM DDITIONAL EANING The Lord has the Neela Mega ThirumEni; she Neela MegaThirumEni; the The Lordhas in thecentre sporting who revelin Oh Mother, The 35 uniquetoeachofthe Swamy ParAsaraBhattarfocusesontheThiruvAbharaNams The Serthi Azhagu of ThAmarayAL and ThAmarayAL kELvan aresaluted here.ThisThAmarayAL and kELvan Azhagu of The Serthi to jewelstoo (inaddition apportion You both beautifully bedeckedwithjewellery Both are He isaYouth;youarefewyearsyoungerth in hue;Youaregolden,pureandserene. dense cloud He isadark 35 th BY slOkam containing these thoughts is: slOkam containingthesethoughts C D Ghana Kanakadhyuthi-yuv OMMENTS yuva-taruNathvayOr-uchitham AabharaNAdi param| yuva-taruNathvayOr-uchithamAabharaNAdi R .V.N. V dhruvam-asamAna dEsavinivEsivibhajyaHarou thvayichakusEsayOda Tviyck…zezyaedrivhairi[ yuvté[TvyaeéictmaÉr[aid prm! , yuvté[TvyaeéictmaÉr[aidprm! ED : Øvmsmandezivinveiz ivÉJyhraE "nknk*uit yuvdzamip muGxdza< A NTHA D nganAyaki), they being feminineornaments. nganAyaki), theybeing ESIKAN of the finest compliments it presents! of thefinestcomplimentsitpresents! 105 ruNi. They have their own dhivyA AabharaNams ruNi. Theyhavetheirown dhivyA adhasAmapi mugdhadasAm adhasAmapi ra vihAriNi!Nirvisasi|| : gem on the forehead top at the parting hair topatthepartinghair gem ontheforehead an Him to match Him in real youthfulness. youthfulness. Him inreal match an Himto , which compliment each other. Hehas which complimenteach , , but each in His/Her particular wayonly; His/Her particular , buteachin GuNams) in this pleasing manner. That is manner. Thatis pleasing this GuNams)in of the large lotus flower! I view both of you of thelargelotusflower!Iviewbothyou ram; She has HaridhrA-KaasmIra -Makari HaridhrA-KaasmIra -Makari ram; Shehas ra Bhattar in a mood of recollection of the of the recollection of ra Bhattarinamood has the golden lightning like hue. He is hue.He has thegoldenlightning like ! inivRzis . sadagopan.org sadagopan.org VilakshaNam). complime vahai vevvERanaaabharaNams),which adorndiffe Mangai paruvam(TaruNistage).They molten gold(PonninK of the unique to their own gender andcomp owngender totheir unique Th marks. al asHerbeautifying et Parthram Sri RamakrishNa IyengAr's Tamil transl Tamil IyengAr's Sri RamakrishNa His hue is that of Neela Megamoftherainy is thatof His hue uruviniloLiru naRRppooNN ur naRRppooNN uruviniloLiru karumuhiR Ponnin KAnthi KattilankALai Mangaip- KattilankALaiMangaip- KAnthi karumuhiR Ponnin aRimisai piritthunn meethum AmbusatthADuvALE meethumAmbusatthADuvALE aRimisai piritthunn paruvaman-nilaikatkkERppa pAlvahaivevvERAna aanthi). Heis KattilankALai(S aanthi). liment eachother'slaavaNyam. liment KOdhaiNachiyaar KOdhaiNachiyaar 106 ation of thisverseisasfollows: ation ey divide these beauty marks and AabharaNams marksand beauty these ey divide season (karumuhiR Kaanthi); her hue is that her hueisthat season (karumuhiRKaanthi); uthi neethuytthimaRRum uthi nt each other's soundharyam (Paraspara nt eachother'ssoundharyam rent pieces ofexquisitejewellery(Paal pieces rent ukumAra YuvA); she is at the the is at ukumAra YuvA);she that of this world, even for purposes of illustration. of purposes this world,evenfor that of to You inreducing We arenotjustified GENERIS. youareabsolutely non-physical; non-made; the nectar Moon and fromthe drawn principles that a moment, evenfor to assume, I Am WRONG! away their essential virtue to make You up. Ve You up. make away theiressentialvirtueto bereftness. husk-like with famished from theKa the liquor,liberalbounteousness fr Moon, thesweetnessandimmortality-conferment arosetheMoon,nectar, along withyou at aparticularpointoftimeinth milky ocean anywhere near the matchless beauty of beauty anywhere nearthematchless nothing etal.Heconcludesthat Moon, Lotus pr with RanganAyaki of Sri ThirumEni aprAkrutha A M S containing thesethough LOKAM DDITIONAL EANING What we now portrayed would amount tosaying What wenowportrayedwouldamount the esse it appearsthatYouassimilated Now It is permissible to visualize the birth of the birth It ispermissibletovisualize In the36 Bhattar points out that the kalpanais of poets that She is soft and coolliketheMoon, Sheissoft that ofpoets kalpanais the that out Bhattar points angam tE mrudhu-seetha mugdha mugdha angam tEmrudhu-seetha SrIrangEswari!saanthakruthrim 36 KshIrAbdhE kimrujIshathAm upagathA:manyEmahArgAstatha:| kimrujIshathAm KshIrAbdhE ACCORDING Indhu: KalpalathA sudhA-madhum Indhu: KalpalathA th C SlOkam, Swamy ParaasaraBhattarwrestles Swamy SlOkam, OMMENTS ]IraBxe>ikm&jI;tamupgta mNyemha"aRStt>, ïIr¼eZvir #NÊ> kLplta suxamxumuoa#Tyaivla TO A¼< tem&ÊzItmuGxmxuraedarEgR[EguRMÉt> : D R .V.N.V ! zaNtk««iÇmkw< idVy< vpunaRhRit . ED Sri RanganAyaki's ThirumEni. The 36 ThirumEni. SriRanganAyaki's A 107 NTHAD akaTam dhivyamvapu:nArhathi|| Supreme Goddess, NON-PAREIL andSUI SupremeGoddess,NON-PAREIL Sree RanganAyaki from thechurningof SreeRanganAyaki madhurOdhArai:guNai: gumbatha: gumbatha: madhurOdhArai:guNai: spirituous liquor,theKalpakacreeper,etc. e historyofevents.OhGoddess!Irecall that ry good imaginativepi ry and the like? No, No! No, thelike? and lpaka creeper, etc., --leavingthemallbehind nce of gentle nature and coolness from the the natureandcoolnessfrom of gentle nce in this world or nobody here could come here could come ornobody in thisworld ukhA ithyAvilAm varNanam ukhA ithyAvilAm a simple material object made of this and akruthic material objects of the world like akruthic materialobjectsoftheworld you are artificially built up from material upfrom built youareartificially om the nectar, the intoxicating trait from theintoxicatingtrait om thenectar, E that the Moonandthelikehaveall lent SIKAN with the futility of comparing the the comparing of futility withthe : cturization indeed,but You arenon-material, th slOkam sadagopan.org sadagopan.org comparison beautifully: objects ofthisworld. Therefore, ofAprAkruthaorigin. satthva material beauty oflimbs at all.Herincomparable no Lakshmi) is Sri RanganAyaki(MahA vigraham of itis Besides, isnotcorrect. comparison) the essenceofa RanganAyaki is mark. nature liketheKalpakAcreeperareoff intoxicating amrutham, Sweet andlife-givinglike Swamy ParAsaraBhattar. is Lakshmi ofMahA Vigraham dhivya managaLa prakruthic entiti artificial or Lakshmi's vigraham(divinebody)isakruthrimam ( references prAkruthic through Soundharyam Therefore, itisne of aprAkruthatatthvam. AprAkrutham is outside the reachofpanchaBhoothams. outside is AprAkrutham that AkAsam) Tejas,Vaayuand Appu, pruthvI, alsore Prakrutham Svaroopam. Sathva Suddha thethreeguNAs, meansoutside AprAkrutham sathva, RajasandTamas(theThriguNAs). Akruthrimasya Lakshmi Vigrahasya krit Akruthrimasya LakshmiVigrahasya Sri Vatsya VeerarAghavAchAryA'sVasurAsi MahA Lakshmi's dhivya MangaLa Vigraham(d MahA Lakshmi'sdhivya Praakrutham meanstheoriginalsourceof “--dhivyam aprAkruthamvapu:vigraha: es and squeezing the essence of them to make theakruthrima make es andsqueezingtheessenceofthemto ll of the above prAkruthic material, this uthprEkshai (simile/ thisuthprEkshai material, aboveprAkruthic ll ofthe ayuktham ithibhAva:” and samudhAya Soundharyam arises from Suddha Suddha arises from Soundharyam and samudhAya 108 a confusedvision.Wh ither appropriatenoreffectivetocompareHer hrima vasthusaarathvauthprEkshaNam fers to the five elements(panchabhoothams: five tothe fers na arhathi na uchitham bhavathi uchitham arhathina na If the well-meant intent is to suggest that Sri Sri that istosuggest intent If thewell-meant it is incorrect to compare her beauty to the tocompareherbeautythe itisincorrect like Madhu (liquor), generous boon giving giving boon generous (liquor), Madhu like na arhathi na uchitham bhavathi. naarhathiuchitham atotallyerroneousapproachaccordingto commentary explainsthisinaccuracyin commentary material world of three essential qualities: material worldofthreeessentialqualities: ivine auspicious ThirumEni) is made up made up is ThirumEni) auspicious ivine constitute the entities of the world. constitutetheentitiesof t made up of portions of physical entities of physical portions of made up t (not artificial or fictitious). Bytaking fictitious). (not artificialor y? The dhivya MangaLa y? The dhivya MangaLa ). MahA S RanganAyaki with Her Lord. RanganAyaki with anda Uttaramday onaPanguni Srirangam LOKAM In the 37th slOkam, Swamy ParAsara Bhatta ParAsara slOkam, Swamy In the37th describe to attempting The slokam 37 à[iypiriccI;ak…iÂt< paZvRken , àvrimdmudar sadagopan.org sadagopan.org freshly melted goldandtheChaNpakaPushpa freshly melted beautiful neck.Ifwewish tostatethepravar gentle fragranceofthe just-blossoming Ch hEthubhyAM), her pose is slightly tilted towards Him. towards tilted isslightly herpose hEthubhyAM), display pose .Asa majestic radiant and is a It erring child. the of thetrespasses forgiving earsabout His into andwhisper Him is abouttoembrace She asif Lord Her towards turned slightly or Paarsvam Kunjitha is pose to getHerway(PraNaya with Heraffection children.Sheappe pleading fortheirsuffering (Supremely auspicious Moorthy), andDhAridhr Moorthy), auspicious (Supremely (One SubhAvahai lotusfeet) refuge atHer all),Abhayankari(O (easily accessedbyoneand the chEthanams),Bhakthagamyai(eminently of theentireworldasHerFamily),Lo denizens the (having Kudumbini is jagath She Naamams, by HerSahasra Assaluted trespasses. soubhAgyams) of sakala (conferrer anugrahaparA themasthe andblesses withaffection forward Her, Shebends of infront When theyarrive A M cannot putintoaverbalverseallthat but poorlyinthisverb portrayed this verseare look,pose ChampakA flowergarland.Herform, ofpuregoldandth the radianteffulgence ifanything, inherits, pose! She amajestic Him.What of embracing inamood RanganAthAn, Lord ofHer Hersideisratherinclinedinfavour behavior!). unconcerned unyielding, of inaspirit erect-headed (Sheis not bent devotee inthefront and favor thepleading uthsavam. Uttharam the Panguni DDITIONAL EANING ChaNpaka Maalai PurushakArathvam: PurushakArathvam: AnugrahaparA: AnugrahaparA: alittle; itisin Sheisbent atHer. Look side --sayon on Hisright to HerLord inclosejuxtaposition We lookatSrIRanganAyaki ACCORDING C pravaramidham udhAram varshma vAchAmabhUmi: || varshmavAchAmabhUmi:|| pravaramidhamudhAram OMMENTS praNayi parichicheeshA kunjitham paarsvakEna| praNayiparichicheeshAkunjitham kanaka nikashachanjacchachampaksragsamAna- Sri RanganAyaki is LokaMaathA,who Sri RanganAyaki praNamadhanuvidhithsA vaasanAnamramagrE praNamadhanuvidhithsA around Her neck: Her hue is that of molten gold and she exudes the she exudes the goldand that ofmolten around Herneck:hueis Her side is turned slightlytowards is turned side Her TO : D R .V.N. V we enjoy.Sheisbeyondallwords! ED A 110 who brings auspiciousness), MangaLa dEvathai MangaLa auspiciousness), who brings NTHA a considerate, condescending bending poseto condescendingbending aconsiderate, aNpaka flowers that she adorns around her her aNpaka flowersthatshe adornsaround am (lineage)forHer,We have toincludethe ars as though She isgoingtooverwhelm Him She ars asthough parichicheeshA kunjitham paarsvakEna).The parichicheeshA al manner. We can only view and enjoy it; we it; we andenjoy canonlyview manner.We al ya Banjini (One who banishes poverty). whobanishes ya Banjini(One reachable by SarvaSulabhai Her BhakthAs), ka SOka VinAsini (dispeller of the sorrows of ofthesorrows ka SOkaVinAsini(dispeller e gentlefragranceofthejust-blossoming of respectandaffection(Bhaya-Bhakthi m. With these two references, we recognize werecognize m. Withthesetworeferences, , majesty and benevolence , majesty evident tous and benevolence in ne who removes the fear of those who take take who fear ofthose the ne whoremoves . She pleads with Her Lord to forgive our Her Lordtoforgive . Shepleadswith D ESIKAN worries about her erring children. children. about hererring worries Her Lord on her left asifsheis Her Lordonherleft vigraham and defies any through description (VaachAm agOcharam) by mere words. bymere agOcharam) (VaachAm description anythrough defies vigraham and attribut auspicious andmore Prathathvam) boons(sarvAbhIshta allthedesired Powertogrant (Urjitham), nobility SvabhAvam), Her Oujvalyam(Radiance)anddivinefragra “Ranganaayaki Thaayar– Pomona, New York” “Ranganaayaki Thaayar–Pomona, 111 nce (Sougandhyam). Her Generosity (UdhAra HerGenerosity(UdhAra nce (Sougandhyam). es are suggested by Her Dhivya MangaLa are suggestedbyHer es sadagopan.org sadagopan.org the NavarAthri Uthsavam athersa the NavarAthriUthsavam thiryagithi- sEsha: thiryagithi- Aakunchya VaamaPaadhAmbhujam nyamchaprasAryaparamitharath DakshiNam of everything(destruction PirAtt of His MandaLam looks attheThirumukha HARI: SARVAM CHA KURVAN “ elaborated byhisfather(SriKurEsar's)inSriSthavam. A M S enchanting sight of yours! of yours! enchanting sight against oneanother,all are evercomforting to the gesture of “no fears!”Yourface, the eye-gl on kept folded is foot below;theleft hanging abhumi: byeitherMindorspeech comprehended khyAthA: durgrahathayA Kuresarsays:“ agOcharam), (VaachAm LOKAM DDITIONAL sphArApaanga tarangamambha!ma sphArApaanga EANING Sri RanganAyaki's adhiadhbhutha sEvai is described here. “ here. sEvaiisdescribed adhiadhbhutha Sri RanganAyaki's Oh my Mother! I dare describe your pose as follows: Your right foot of a lotusis kept (37 In thepreviousslOkam Regarding Sri RanganAyaki's Vaibhavam being beyond the reach of one's words the reachofone'swords Vaibhavambeingbeyond Sri RanganAyaki's Regarding In 38 yEkam nyanjchya nathikshamammamaparam chAkunjchyaPaadhAmbujam madhyEvishtarapuNDarIkAmabhayamvinyasyahasthaambhujam| ” (Sheisbeyondallwords). 38 th thvAm pasyEmanishEdhusheempr slOkam, Bhattar describes the special sEva the describes Bhattar slOkam, ACCORDING C OMMENTS ” (The right foot is stretching below the Lotus on which she is seated and sheisseated theLotusonwhich is stretching below ” (Therightfoot S)arapa¼tr¼mMb mÏ(eivòrpu{frIkmÉy< @k< NyÂ( nit]m< mm pr< cak…Â( padaMbuj< Tva< pZyem in;eÊ;I—àitkl TO ” (Your GuNAs known for the fact that they can not be they cannotbe factthat ” (YourGuNAsknownforthe : D Sins and granting ofMoksham). R .V.N. V ” was KurEsar's mangaLAsAs nnidhi. The slOkam th ), Swamy ParAsara Bhattar referred to the doctrines referredtothedoctrines ), SwamyParAsaraBhattar ED ! mxur anam. Sriman NaarAyaNan Sriman anam. YasyA Mukham veekshya YasyA Mukhamveekshya YEkam paadhAmbhujam YEkam paadhAmbhujam VaachAm rakshaNa sEvai for all times to come (Santhatham sEvaneeya:). foralltimestocome(Santhatham rakshaNa sEvai on allofou Bhattarprays (beautiful). Sundaram and enjoyable) (most (sweet),bhOgyam madhuram glancesupliftus.Theyare rejuvenating and theydartaboutlikewavesinanocean ofDayA.Those for Herchildren KaaruNyam of abhayam(abhaya displaying thesymbol the is left footisfolded seen on and that Vedavalli Thaayar aasana padhmam. The lifted lower right hand is lowerrighthand The lifted padhmam. aasana 113 soochakam). Herglancesarefilledwith soochakam). r behalf to Her to bless us with this visva- withthis bless us behalftoHer r sadagopan.org sadagopan.org their sambhandham with the sacred feet of Sri RanganAyaki; this new life and added lustre for for addedlustre newlifeand this RanganAyaki; ofSri the sacredfeet with their sambhandham garland. the flowersconstituting and pressthe fo Maalai madeof Vaijayanthi NishaNNAM SheisofferingdarsanamtoBhattaras“ Sri RanganAthAn. She shines there likeabrillian She shines ThirumArbhu. Her Lord's RanganAthan.Sherulestheworldfrom chestofLord adorning the A M S Sthuthi: Sthuthi: of lateranubhavam it tothe link Bhattar and it were fed with coolwater-nutrientfrom it werefedwith effectandis garland acquiresanewrejuvenating asVaijayanthi.But known vanamAlai garland infull. Vedic fragrance allth is, placed atthetopofVedAs--that LOKAM DDITIONAL EANING Here Swamy ParAsara Bhattar visualizes Bhattar visualizes ParAsara Here Swamy seatedonthechestofLord When Youare Your feetarelikethelotusleaves,gent Goddess(MahALakshmi) Supreme Your feetas ofGo atthelotusfeet May Ibowandworship adiyEn willnowcoverthe39 39 ACCORDING ” (seated on Her auspicious seat). On the chest of Her Lord dangles the the dangles ofHerLord seat). Onthechest ” (seatedonHerauspicious C OMMENTS pluthibhiriva navathvam kaanta bAhAntharALE || navathvamkaantabAhAntharALE pluthibhiriva tava kamala palAsa prakriyam paahda-yugmam| tavakamalapalAsaprakriyam vahathi yadupamardhai: VaijayanthIhimAmbha:- vahathi yadupamardhai: Surabhitha nigamAntham vandhishI IndhirAyA: IndhirAyA: Surabhitha nigamAnthamvandhishI TO PluitiÉirv nvTv< kaNtbahaNtra¦e. Stv kmlplazài³y< padyuGmm! , padyuGmm! Stvkmlplazài³y< : D vhit yÊpmdREvERjyNtIihmaMÉ>- suriÉtingmaNt< viNd;IyeiNdraya- t goldenlightningflashacrossth R rest flowers. Sri RanganAyaki's paadhams touch that garland flowers. paadhams touchthatgarland RanganAyaki's Sri rest .V.N. V th slOkam of Sri GuNa Rathna KOsam of Swamy ParAsara ED your feet! What a heartening phenomenon! Whatahearteningphenomenon! your feet! le, fresh,andverysensitive(tender). A 114 e VedAs have, as their subject, the praise of e VedAsthe praise have,astheirsubject, NTHA Swamy Desikan in the many slOkams of SrI slOkamsofSrI many the in Desikan Swamy Those flowersattainthen anewlustrethrough then, Oh RanganAyaki! What awonder! Thatthen, OhRanganAyaki!What Sri RanganAyaki as Vakshasthala Lakshmi as Vakshasthala Sri RanganAyaki fresh and fragrant, cool and flourishing, asif coolandflourishing, andfragrant, fresh , You crush under Your feet, so to say, the sotosay,the Yourfeet, crushunder , You ddess MahALakshmi!Yourfeetarefirmly D only. Hence, Your feet smell with the only. Hence,Yourfeetsmellwiththe ESIKAN e blue expanse of the chestof e blueexpanseof BhadrapeeDE Desikan later in the very first slOkam of Sri Sthuthi: of Sri laterintheveryfirstslOkam Desikan The worship HersacredfeetinthisslOkam. (fragranceofthevedAs). VedaparimaLam Herfeetexude sambhandham, Those feetarerestingontheVedas,whichoffe sacred feet. Those lotus-softfeetofSr the spri to comeasitwerefrom seems them Swamy ParAsara Bhattar expresses his wish expresseshis Bhattar Swamy ParAsara AdhisEshA, the heart lotus of blemish less seers and THE TOP PORTION OF THE OF THE PORTION THETOP lessseersand ofblemish the heartlotus AdhisEshA, (This MangaLAnAm-MangaLam Devi adorns the adorns Devi (This MangaLAnAm-MangaLam (and He, Your Lord is characterizedbythe (and He,YourLord “AalOkya thvAm amrutha sahajE VISHNU VAKSHA:STHALASTHAAM” “AalOkya thvAmamruthasahajEVISHNUVAKSHA:STHALASTHAAM” (As Divine couple, You both choose as the Youbothchooseas (As Divinecouple, (The devAs saw You, the sister of Nectar (The devAssawYou,thesisterof “Vaksha: peeDIm MadhuvijayinO: BhUshayanthIm svakAnthyA” svakAnthyA” BhUshayanthIm “Vaksha: peeDImMadhuvijayinO: “SthAnam yasyA: sarasija vanam VishNu Vakshasthalam vaa” “SthAnam yasyA:sarasijavanamVishNuVakshasthalam sampadhyanthE ViharaNa vidhou yasya sayyaa visEshA:” vidhouyasyasayyaavisEshA:” ViharaNa sampadhyanthE “PoorNam tEja:sphurathiBhavat “PoorNam “sEshas chittham vimalamanasAmmoulasyaSruthInAm “sEshas chittham (Whose residenceisalotus-fo worshipped You torecei worshipped Her owneffulgence). feet on His chest) His chest) feet on i RanganAyaki have Veda Sambhandham aswell. i RanganAyakihaveVedaSambhandham VEDAAS). 115 experience of Bhattar will be recalled by Swamy experience ofBhattarwillberecalledbySwamy nkling of cool waters from Sri RanganAyaki's RanganAyaki's Sri watersfrom cool of nkling ve Youranugrahams) marks/adayALams from thereddyeofYour marks/adayALams hee Paadha LaakshA rasAngam” PaadhaLaakshArasAngam” hee , seated on the chest of Your Lord and Lord , seatedonthechestofYour r their prayers to Her. As a result of that theirprayerstoHer.Asaresultof that r place of sport and enjoyment, the bed of place ofsportandenjoyment,the to prostratebeforeSriRanganAyakiand rest or the Lord's chest) ortheLord'schest) rest pedestal ofthechestHerLordwith --Slokam 14 Passage, Sri Sthuthi Sthuthi Passage, Sri 14 --Slokam - SlOkam 4 Passage, Sri Sthuthi Sthuthi Passage, Sri - SlOkam4 - SlOkam 5 Passage, Sri Sthuthi Sthuthi Passage, Sri - SlOkam5 Sthuthi Passage, Sri - SlOkam2 - SlOkam 1 Passage, Sri Sthuthi Sthuthi 1 Passage,Sri - SlOkam sadagopan.org sadagopan.org VailakshaNyam (the special glory and power of her glances). gloryandpowerofher (thespecial VailakshaNyam watered withthenectarinemorningdew. through contactwiththesacredfeet(SrIP Maalai attainanewfreshness,vigourand andfalling Instead offading next? What happens dashes againsttheThiruvadiofSriRanganAyak RanganAyaki. AstheLo Sri of paadhAravindham RanganAyaki seatedonherLord ThiruvadigaL “ Swamy ParAsara Bhattar in this 39 Bhattarinthis Swamy ParAsara Surabhitha NigamAntham” and are “Vaasitha VedAntham” (VedA MaNam kamazhum MaNam kamazhum (VedA VedAntham” andare“Vaasitha NigamAntham” Surabhitha In the next slOkam, Swamy ParAsara Bhattar describes the LakshmI KaDAksha Vigraha Vigraha KaDAksha LakshmI the Bhattardescribes SwamyParAsara In thenextslOkam, Sri RanganAyaki’sParamaIsvaryaPradhAyt Swamy Desikan elaborated thus in Sri Sthut Swamy Desikanelaboratedthusin (Thou art the fragrance incarnate, who is the MandhAra Garland for the head (siras)of fragranceincarnate,whoistheMandhAraGarlandforhead (Thou artthe “nithyAmOdhaa nigama vachasAm MouLi mandAra maalA” vachasAmMouLimandAra nigama “nithyAmOdhaa ). VedAs perform abhivAdhanam and saluta abhivAdhanamand ). VedAsperform 's chest. Bhattar witnesses another wonder happening at the at the happening wonder witnesses another Bhattar 's chest. th slOkam. slOkam. the VedAs). 116 tEjas (Navathvam, Noothanathvam and Sobhai) andSobhai) Noothanathvam tEjas (Navathvam, aadha Sparsam) as though they werefreshly aadha Sparsam)asthough i and gets crushed (upamardhai: sangarshai:). sangarshai:). (upamardhai: i andgetscrushed down, those flowers oftheVaijayanthiVana down, those rd moves, the Vijayant hi the many tatthvams hinted briefly by brieflyby hi themanytatthvamshinted hvam iscelebratedhere.Herfeet are tion to those sacred feetofSri tion tothose - SlOkam 24 Passage, Sri Sthuthi Sthuthi Passage, Sri - SlOkam24 hi Maalaimovesand possessed by Youreye glance? by possessed be allyourgreatness,whatisonetosayab distinction. Only One,to befittocalled the red-lotu the the VedAstooasOne, by described He isnow havebecomered; black likebeetles, thoughts is as follows: is as thoughts SriRanganAthanin general and on HerLord, in dEvAs BrahmAdhi on glances auspicious these of theeffect Hedescribes RanganAyaki. M S mad He is after your (beautiful) Form! mad Heisafteryour(beautiful)Form! lose themselvesinthisliquor-addiction,soto Yourwholebody black beetles,hoveringround eyes Nevertheless, thebeautyoftheir haughty out of this privilege--and thisis eye-glance. They owetheirprimeposition to this LOKAM EANING If this is the impact of your eyes(glances),if ofyour impact the is If this There is a very interesting result; His eyes,wh There isaveryinterestingresult; theeyes of thegr This beingso,OhGoddess, DevAs like BrahmA, great Kings on earth, etc., have had the benefit of an iota of Your Kingsonearth,etc.,have hadthe iotaofYour BrahmA, great benefit ofan DevAs like by the A wonderfulvisionperceived In the40 nithyamthvan-madhupAnamattham 40 dhrughbhyAmEva hiPuNDareekanayanamvEdhOvidhAmasatE dhrughbhyAmEva SaakshAlakshmi! tavAvalOk vibhava: kAkvAkayAvarNyatE?|| tavAvalOkvibhava: SaakshAlakshmi! thvath sveekArakalAvalEpaka ACCORDING th SlOkam, Swamy ParAsara Bhattar salutes the power of the glances of Sri ofSri Bhattarsalutesthepowerof glances ParAsara SlOkam,Swamy sa]a‘iúm inTy †G_yamev ih pufrIknyn< vedaeivdamaste TO D R .V.N. V ! tvavlaekivÉvkaKvakyav{yRte. is beyond our attempt at description. is beyondourattemptat poetic eyeisbeingdescribedhere: ED 117 A s eyed Lord.NoOneelsecanlay claimforthis s eyed out and how is one to describe, the great force thegreat force todescribe, out andhowisone evident in their excited andbedimmedeyes. intheir evident NTHA lushA rAj~nAmdrusOdurvachA: say, will never take out the eyes elsewhere!So willnevertake outthe say, adhupa SrInirbharAbhyAm Pathim| adhupa SrInirbharAbhyAm particular. The 40th slOkam housing these particular.The40thslOkamhousingthese charmallthrough becomeintoxicatedand this is the impact of yo is the impact this benefaction from you. They are all indeed benefactionfromyou.Theyareallindeed eat Lord, Your Consort, whichare eat Lord,Your like the D ich were originally, rightly, described as wereoriginally,rightly, described ich ESIKAN : ur body-color, if this if ur body-color, sadagopan.org sadagopan.org A falling onthemas: eys oftheKingsswollenwithprideduetobein His consort. of limbs about joyous anddart the flowers (honey) from intoxicating power.Hiseyesarelikethe and Hein glancesfallingonHim Consort's eye nOkku)! (KaNN dhrushti invoked here The ChAndhOgyaUpanishadVaakyam, beautyare recognizedasHis incomparable redandassumethecolorof His eyesbecome in an“intoxicated is matched soundharyamand His eyesarelikeabeet glances onYourLord? of grace You bestowed on them. Andtheyen of graceYoubestowed eyesresulting describe thebeautyoftheir their eyesarefilledwithprideoverthatBhaag DDITIONAL The Tamil Translation of this verse by Sri RamakrisNa Iyengar refers to the bedimmed thebedimmed refersto Iyengar by Sri RamakrisNa verse of this Translation The Tamil The PunDareekaNayanathvamoftheLordis (The DevAs regained their Isvaryam, which alsogrew further, bytheauspiciousglances Isvaryam, (The DevAsregainedtheir 14 Swamy Desikandescribesinthe Her Lord’seyesaredescribedas: glances on of thoseeye The impacts think so, whatareweto to be If thatwere small portionofYour Ifa Oh RanganAyaki! labdhvA BhUyasthribhuvanamidhamla . OHRanganAyaki!Indescribableindeed C “SaapAkrAnthA: saraNamagaman saavarOdhA:SurEndrA: “SaapAkrAnthA: OMMENTS “ Nee siRithE KadaikkaNippa NiruparKaNNkaL “ NeesiRithEKadaikkaNippa SenkamalkkaNNanyenatherinthathaanRE?” pirasatthaiparuhimathampiditthaVaNDin tEsudunE ThihazhuvathAl AvanaiVedam tEsudunEThihazhuvathAl Nilavu-mathatthAr kalanki nilamEyalla” Nilavu-mathatthArkalankinilamEyalla” “ --PathiKaNNkaLnALumneeyAm- : th SlOkam of Sri Sthuthi: SlOkamof from the falling of Your glancesonthem. falling of from the “Tasya kapyAsam PuNDarIkamEvamakshaNi" is PuNDarIkamEvamakshaNi" “Tasya kapyAsam 118 joy it permanently - Dr.V.N.V. Desikan). - Dr.V.N.V. Desikan). permanently joy it adayALam bytheVedAs(PuNDareekAkshan). beetles, whichhaveconsumedmakarandham beetles, le, which has drunk deep the honey ofyourun- drunk deepthe le, whichhas g beneficiaries of thoseauspiciouseyeglances beneficiaries g kaDAksham falls on the kings or DevAs, then orDevAs,then falls onthekings kaDAksham turn being totally under the influence of their undertheinfluenceoftheir beingtotally turn of the impact of your auspicious and loving andloving ofyourauspicious impact of the yam and become agitated. It is difficult to Itisdifficult yam andbecomeagitated. ” state. He does not take His eyes off You. off You. His eyes state. Hedoesnottake ” a fullyblossomedlotus.Thoseredeyesof ly enjoying the unparalleled beauty of the ly enjoyingtheunparalleledbeautyof kshitham thvath kaDAkshai:” kshitham thvathkaDAkshai:” linkeddexterouslybyBhattartoHis is the power of Your auspicious isthepowerofYourauspicious originating from those sweet andsofteyes. from those originating auspiciousness at the highest level. atthehighest auspiciousness with competitivezealintoanoverwh places ever inwhat wealth, immense conferring the seas. or earth from Isvaryam realizeabundant Lakshmi on this earth. earth. on this their heartsthesacredfeetofMa who holdin auspiciousness)... slOkam24 a removes of MahALakshmi Such is the power ofSriRanganAyaki/MahA is Such In the 17 In the In the21 In thefinalverseofSriSthuthi,SwamyDesika In the16 In the15 She is KalyANAnAm avikala nidhi (the avikala nidhi She isKalyANAnAm st th th th slOkam of Sri Sthuthi, Swamy Desikan describes how the benevolent glances glances how thebenevolent describes Swamy Desikan Sthuthi, ofSri slOkam “YasyAm YasyAm disi viharathE Devi dhrushti thvadheeyA “YasyAm YasyAmdisiviharathEDevidhrushti TasyAmTasyAmahamahamik slOkam of Sri Sthuthi, Swamy Desikan describes the blessed state of those, state ofthose, the blessed describes Swamy Desikan Sthuthi, ofSri slOkam slOkam, Swamy Desikan sums up the power of MahA Lakshmi’s glances glances MahA Lakshmi’s powerof the sumsup SwamyDesikan slOkam, slOkam of Sri Sthuthi, Swami Desikan refers to see those worship MahA MahA SwamiDesikanreferstoseethoseworship Sthuthi, slOkamofSri ll samsAric afflictions. ll samsAricafflictions. elming flood--Dr. V.N.V. Desikan): V.N.V.Desikan): elming flood--Dr. 119 hA Lakshmi become emperors with vast wealth and directions Her glances fall and they flow flow fall andthey Her glances directions and Am tanvatE SampadhOgA:” Am tanvatESampadhOgA:” Lakshmi's NethrOthpalam and the glances theglances and NethrOthpalam Lakshmi's KubErA's abode or from the skiesorfrom orfrom KubErA'sabode n concludes that Her glanceswillconferall n concludesthat inexhaustible reservoir ofallshrEyas/ reservoir inexhaustible sadagopan.org sadagopan.org figurative; theyimplyaffluence- inthepaththatwouldcauseadist mounds BrahmA,et IndhrA, suchasemperor, great figure in ita engender speakof,whichcould Itistheoneeach that wepeopleareontheshores. allbanks;itwillther would breach that the one weti tired andrelaxing;Thisflowisneck-deep, theLo stupefies calledJoy;thisflood principle of SriranganAyaki: Swamy ParAsara Bhattar begs his Mother, Sri Sri begshisMother, Bhattar Swamy ParAsara natureofthegr tothenon-level stumble due born isthere.Sincethose floodscausemo BrahmAtobe IndhrAand ofgreatkings, potential the Sri RanganAyaki, from originating likeadam thathasop flowsupstream his neckand somewhat Him makes ofecstasy,which heights immersing usin Besides that flood, it dren floods ofeye-glances these that He says him. iscelebratedhere. SwamyParAsa Himself Lord A M S this worthlesswretch!This LOKAM DDITIONAL EANING The flood waves ofSriRanganAyaki's eye-glan The floodwaves thefl (seated) ontheLotus!May Oh Goddess ParAsara Bhattarcont Swamy In thisslOkam, PadhmE! tEprathibindhuBhaddhakal prEmArdhrairapi koolamudhvaha krupA samplAvithAsmAdhrusai: | | krupAsamplAvithAsmAdhrusai: prEmArdhrairapikoolamudhvaha 41 IsvaryOtthgama gadhgadhair-asa ACCORDING AnandhathAthmabhirIsa majjana madha kshIBhAlasai: aagala- aagala- majjanamadhakshIBhAlasai: AnandhathAthmabhirIsa C OMMENTS @eñyaeRÌmgÌdErzr[< ma TO flood that flows is virtually theso is virtually flows that flood : D ! teàitibNÊbÏkilkäüaidiv:kMÉkE> R heights. Theywillnaturallycausestumblingtothewalkers). .V.N. V ED 120 A ches Her Lord Himself and drives Him to the the Himself anddrivesHimto ches HerLord NTHA unds of Isvaryam, makes one who is walking walking one whois makes ofIsvaryam, unds ound caused by ThAyAr's flood of eye-glances. ofeye-glances. ThAyAr's flood ound causedby rd Himself rd Himself like the liquor makesHim and look raNam maampaalayAlOkithai:|| urbance tothewalkers-by(Themoundsare urbance efore, be capable of swelling the sand-mounds thesand-mounds swelling efore, becapableof are of the form of Aanandham (bliss form). form). areoftheformAanandham(bliss RanganAyaki to cast her eye-glances onhimRanganAyaki tocasther eye-glances stupefied. That flood soaks the devotee up to thedevotee Thatfloodsoaks stupefied. mmersion inlove-floodforthedevotee;itis mmersion ra Bhattarpraysforthosewavestodrench inues with his celebration of the eye-glances inues withhiscelebrationof c. It is a flood that would create a few more createafewmore c. Itisafloodthatwould ood-stream ofyoureyeglances flowonme, ika BrahmAdhi vishkambhakai: vishkambhakai: ika BrahmAdhi ened its sluices. In each of the drops of joy ened itssluices.Ineachofthedrops D ces and their power on devotees to Her andtheirpowerondevoteesto ces ESIKAN lid concretization : of theabstract “PadhmE!” PadhmE stands for Padhma Vaasin forPadhma stands PadhmE “PadhmE!” celebrated. RanganAyakiisthus of Sri me!). AruLVeLLam Paalaya (Please protectmethroughdirectingyo Soonyan”(devoi is “RakshakAnthara- adiyEn and blesshim.Bhattarsays:OhCompassionat paalaya ( elsetoprotecthim hasnoone him, sincehe RanganAyaki toprotect overpowering. ( obstacles andstandsas Aisvaryam preethya aardharai:sisirErapi prEmyA eye-glances( the densefloodofyouraffection-laden a resultintoxicatedasitwere. glances) andbecomesas getsThirumanjanamfrom Your Lord(Isa:) Selected Sanskrit Passages of his slOkam. ofhisslOkam. Passages Selected Sanskrit Bhattar is overwhelmed and gives up with a prayer for the KrupA RoopiNI,Sri andgivesupwithaprayerfortheKrupA overwhelmed Bhattar is Yo on VeLLam of theanbu the effect That is Oh PadhmAlayE! Your SvarUpam is aanandha mayam (AvaL Inba VadivAnavaL). VadivAnavaL). Inba mayam(AvaL is aanandha SvarUpam Your Oh PadhmAlayE! ). “AanandhAthmabhi: Isa majjana madhakshIBhAlasi:” majjanamadhakshIBhAlasi:” Isa “AanandhAthmabhi: Vishkambakaa: ). Each of these glances become like mounds of glances becomelike of these ). Each 121 those aanandha lahari (aanandha waves of eye- aanandha lahari(aanandhawavesof those d of any One to offer me protection). d of Maam me One tooffer any E or One who lives on a divine lotus. onadivine or Onewholives E ur rejuvenatingandupliftingeyeglanceson Here Bhattar addresses SrIranganAyaki as as SrIranganAyaki Bhattaraddresses Here e Mother! I am asaraNan (protector less); asaraNan(protectorless); e Mother!Iam ur Lord. We are soaked up toyournecksin soaked ur Lord.Weare ) andmakesonestumble.Theyare aagala prEmAdhrai: aakaNDam, aagala prEmAdhrai:aakaNDam, asaraNam maam asaraNam sadagopan.org sadagopan.org of SrI RanganAyaki in this slOkam: in this RanganAyaki of SrI A M S might do to Your most tender ThirumEni. ThirumEni. tender most Your to might do my speech of ill effects dreads tothinkofthe AdiyEn body. Your will bruise forestflowers Wefearwhetherthose Yoursport. an oonjalfor flowers of of the the hardness We lamentabout andworrywhethertheweight ofthem Your hands sufferlikeaflowerexposedtotheheat limbs look inattendance soft feet.Whenyourladies Your Youwalk,eventhelotus bruise strains. When pollengrains withmany cannot putup so! I think it? all-toodelicatephysi ofit.Wouldyour thought hymn becomesaveritabletormentortothatsensit formand affect Your itself would verse would Mother! Iratherfeel to Yourbody.Oh strain toen You swing for the servesas Lord Your of onthechest garland The vanamAlA yourphysique! inyourhandwouldstrain head toy-- lotus ifyourattendantseagerlylookatit though, feel roughto would that evenlotuspollengains LOKAM DDITIONAL EANING Oh Sri RanganAyaki! HowcanIdescribeyour Oh SriRanganAyaki! wehavetoremember delicate sensitive nature, Your of we speak When Oh RanganAyaki! With extraordinarypoeticskills,Bhattarvi 42 kEnaSrI!RathikOmalAtanur ACCORDING DOlA tE vanamAlayA HaribhujE haa kashta-sabdhaAspadham DOlA tEvanamAlayAHaribhujEhaakashta-sabdhaAspadham angamlAniraTAmbhA!Saahas PaadhArunthudhamEva pankajar PaadhArunthudhamEva C OMMENTS kenïI A¼MlainrwaMb faela tevnmalya hirÉuje hakòzBdaSpd< TO PaadaéNtudmev p»jrjíeqIÉ&zalaeiktE> : D R ! .V.N. V ritkaemlatnuiry ED ! sahsivxaE lIlarivNd¢h>, 122 A iyam vaachAm vimadhakshamA || iyam vaachAmvimadhakshamA my mental contemplation on You to compose a You tocompose on mental contemplation my NTHA with fondadmiration;Iwouldfainsaythatthe sualizes the SoukumAryam (matchless beauty) beauty) sualizes theSoukumAryam(matchless at your beauty with unclosed eyes, Your divine eyes, Your divine at yourbeautywithunclosed of the midday Sun. We see the lotus flower in of themiddaySun.Weseelotusflower que suffer, unable to sustain a praise-hymn on tosustainapraise-hymnon suffer,unable que intended to praise You and what harm they they Youandwhatharm intendedtopraise avidhou leelAravindhagraha: | leelAravindhagraha: avidhou cause a shade of strain! Oh what a pity! My what apity! Oh cause ashadeofstrain! the vanamAlai garland, when You use that as use that garland, whenYou vanamAlai the joy --but then, we would fear it would cause fear itwould wewould joy --butthen, Your delicate feet. Your delicate Your ajascchEDihrusA lOkithai: is too much to bear by Your slender arms. arms. tobearbyYourslender much istoo iveness. My heart throbs in fearatthevery iveness. Myheartthrobs peerless beauty? Your super-delicate body body beauty?Yoursuper-delicate peerless D < vaca form willwither,as Vapusha: purusha-vachastav - KshamA: (VaachAmvimardha harshness their unintended ears becauseoftheir(ear's)softne your tender praise (extremely tenderandsoft).Mywordsof seat(aaspadham) apainful (swing) becomes cannotputupwiththehardnessofflow limbs effort sport. That for a swing malar sumartthalarumcheyalE”). is sportively hand Your in Youhold bud that aflowerexperienci will fadelike Your limbs C because your sacred feet are so tender to touch. because yoursacredfeetaresotendertotouch. skills! poetic inhis KaaLidAsan Bhattarbeats (Dileepan)thatshefainted. Vamsam pain to much the treescausedso falling from flowers the that SlOkam RaghuVamsa in described dAsan MahAkaviKaaLi Lakshmi. ofMahA of agreatpoetandBhakthan RasAnubhavam isextraordinary the Sun.This lesthisvaakwillma afraid eventopraiseHer “chEDi bhrusa lOkithai: angamlAniraTam lOkithai: “chEDi bhrusa OMMENTS In Your dear Lord's broad chest hangs Vaijayan chesthangs broad Lord's dear In Your lookatYouintensely If Yourparijanams asharpthorn thelotusfloweronwhichYouaresittingislike The pollendustfrom ParAsa ofSwamy is thelovingaffection Such “DhOlA tE VanamAlayA HaribhujE haaKashta-sabdhAspadham” “DhOlA tEVanamAlayAHaribhujE ON THE S ANSKRIT “PaadhArundamEva PankajaRaja:” aam ayukthamithiBhaava: is a difficult onebecauseyour is adifficult WORDS CHOSEN 123 ng the midday heat (vaadip pOhum); the lotus lotus the pOhum); (vaadip ng themiddayheat the tender body of one of the queens of Raghu queens ofRaghu of the of one thetenderbody ss. My wordsthereforeneedstobeexcusedfor ss. ke Her fade like a flower under the hot rays of ke Herfadelikeaflowerunderthehotrays a strain on Your tender hands (“ViLayADu (“ViLayADu Your tenderhands on strain a to enjoy Your soundharyam, the ShObhai of to enjoyYoursoundharyam,theShObhai for You. Your tanu (body) is athi-kOmalam is athi-kOmalam tanu (body) You.Your for , however softly worded, would rub harsh on on worded,wouldrubharsh softly , however bha sAhasa vidhou leelAravindhgraha:” bha sAhasavidhou ra Bhattar for Sri RanganAyaki that he is thathe Sri RanganAyaki Bhattar for ra ers inthegarland.As a result,thatdolai BY thi garland. You like some times to use it it touse thi garland.Youlikesometimes B ”). HATTAR athi-kOmala, athi-soukumAra athi-soukumAra athi-kOmala, “athisukumArasya SthrI- “athisukumArasya sadagopan.org sadagopan.org A M S breasts are not fullydeveloped( breasts arenot ha Saisavam andthe Youvanam stageof beginning Vedam visualized by where betw beauty assome Lord's “ Forinst fashion. this Lordin the visualizing andafully blossomed yout (Saisavam) feminine pr eveninthat sport, amorous forthe commensurate fit and fragrance anew Youacquire --when fit forimmersion You youinthe wouldactastutorto Lord Himself asyet!Wh passed offinMother'scase not yet stage. Maybe itisregardedasademeritfor thenalmost has Lakshmi Mother them. Butthen feign agirl,whohasreachedthefullyouth,would be partsofthepreludetolove-sport; breasts oneshouldsay. have just growing, started where betweenachil assome SrIranganAyaki ILam Kumaran LOKAM DDITIONAL EANING The enduring stage of the beauty of Sri RanganAyaki is frozen between that of a girl child between thatofagirlchild isfrozen Sri RanganAyaki beautyof stageofthe The enduring stage betweenchildhoodandfeminineyouth.The stateistheintermediate Your eternal In thisslOkam,SwamyParAsara Bhattar All thefemininefeaturesillustratethisun 43 bhru-bhEdhasmithavibhramaaja bhOga-srOthasi kaantha-dEsika bhOga-srOthasi aamaryAdham-akaNDakam sthana-y A soothE Saisava-Youvanavyathi CCORDING C OMMENTS ” in one of the ThiruviNNagar Paasur oftheThiruviNNagar ” inone ). æUÉediSmtivæma jhit va nEsigRkTvayz> , , jhitvanEsigRkTvayz> æUÉediSmtivæma Éaegöaetis kaNtdeizkkr¢ahe[ gah]m>. sUte zEzvyaEV.N.V.yitkr AamyaRdmk{qk< Stnyug TO : D e-youth state, permanent though. though. state, permanent e-youth R AamaryAdham akaNDakam SthanaYugam akaNDakam AamaryAdham .V.N. V een saisavam (childhood) and Yuvan( (childhood) een saisavam EDANTH 124 the female inthemundaneworld!Thatstagehas the female ance, One of the AzhwArs describes the Lord as OneoftheAzhwArsdescribesLordas ance, d (saisavam) and feminine youth (Yuvathi): feminineyouth(Yuvathi): d (saisavam)and karO ghAthrEshu tE sourabham tEsourabham karO ghAthrEshu en You descend in the ocean of love-bliss, the the oflove-bliss, intheocean You descend en ique state of Sri RanganAyaki. Thestageis ique stateofSriRanganAyaki. h (TaruNa Yuvathi). AzhwArs arealso fondof AzhwArs h (TaruNaYuvathi). art of erotics, giving a helping hand, making ahelpinghand,making art oferotics,giving kara grahENagaahakshama:|| hathi vaanaisargikathvAyasa:| The brow raising, the smile, etc. are said to Thebrowraising,thesmile,etc.aresaidto A visualizes the stage of soundharyam of thestageofsoundharyam visualizes as natural features even in the pre-youth asnaturalfeatureseveninthepre-youth ugam naadhyApi naalOkithA ugam naadhyApinaalOkithA D s notcompletelylefther. Asaresult,her E ae gaÇe;u te saErÉ< saErÉ< te gaÇe;u ae SIKAN am. Here, the AzhwAr visualizes the Here, theAzhwArvisualizes am. : ). This is also the the is also ). This Nithya YuvA as as YuvA Nithya BhOga Naayaki for Your Lord! BhOga NaayakiforYour anunparalledfragrance and bodymovementsattain at thejuncti aanandham. OhRanganAyakI!You helps AchAryan forKaamakalai.Hishelp play ( SrOthasi KaanthaDesika:” dimensions (“ dimensions development).Onlyduringattained full Po na jAthEthi parimANa Poorthi: adhyApi VeerarAghavAchArya Vaathsya NammAzhwAr. has notcompletelyleftHer. This issomewhatofaslander(apakIrthi)to of thebrowandsweetsmilesuggestthatShe ho crossed RanganAyaki hasnot ofthebrows asapr play ofthemovement case of ParAnkusaNaayaki ( Her Lord becomes Her Desikan (preceptor) in the engagement of love play: oflove the engagement Her LordbecomesDesikan(preceptor)in Another feature of PoorNa Youvanam isthat Youvanam PoorNa of feature Another Kara GrAhENa BhOga SrOthasi Kaantha: Desika:BhabhUva Kara BhOgaSrOthasiKaantha: GrAhENa PoorNa Youvana yEva PariNama Poorthi: syAth Poorthi: yEvaPariNama Youvana PoorNa He lends His hand as it were to swim easily in the flood of love MulayO Muzhu MuRRum pOnthila MuzhuMuRRum MulayO wever the stage of full blossomed Youth and yet her bending yetherbending and of fullblossomedYouth thestage wever ” (The dimensionsofHe ” (The 125 orNa Youvanam, the breasts attain their full thebreastsattaintheir Youvanam, orNa the stageshereallyisin,sinceHerchildhood Her to become fit for the KrIDA PravAha PravAha KrIDA fitforthe tobecome Her has reached the stage of fully-grown woman. reachedthestageoffully-grownwoman. has elude to amorous play elude toamorous with herlover.Sri Swamy commentsinthiscontext:“ the woman displaysreadilythebewitching the on of saisavam and Youvanam. Your limbs Yourlimbs andYouvanam. on ofsaisavam as aresult of Yourattainingthestatus ”). ) as described by Swamy Swamy by ) asdescribed r breasts have not yet r breasts have not yet ). He becomes Her ). Hebecomes “BhOga Sthana Sthana sadagopan.org sadagopan.org unique nature properly? May Ibecursedforthis! unique natureproperly? that I Whatabadpoetrythis, sensitiveness? Youasaflower-garlandon dare describe onthe how couldIreconciletoYourplaying fact, thetoy-floweritself;in cannotbear Yourhands even; bear tramplingonthepollen--dust flowergarlandbymyverbal sensitive, delicate, sinner, su I amabad folly? in my have Idone touch --why, even to a verbal praise (such as my verse in praise)! inpraise)! even toaverbalpraise(suchasmyverse touch --why, called Laavanya; theindividuallimb twine, ina together --are allstrung Soundharyaas organsofyour beauties ofallcomponent Youth. stage betweenchildhoodand beyond theconjunction know no sincethey this permanently, will emit Theblooming thistransition! eternal though, now-blossoming state,evenasyouareinth You areaveritable garlandinthechestofLo ThiruvAimozhi Paasuram passages of Paasuram ThiruvAimozhi ThirumArvatthu MaalaiNangai M S LOKAM EANING This garland--namelyyourself--isawonderful herehascoolne The flower--garlandfigured As Swamy NammAzhwAr pointed out in Thir out pointed NammAzhwAr As Swamy 44 In this KaanthOra: pathiyathnam-arhathi kavim dhingmAmakANDAkulam || KaanthOra:pathiyathnam-arhathikavimdhingmAmakANDAkulam SoundaryAmruthasEkaseethaLam- 44 AamOdhAdh-adbhuthasaali Youana-dasA vyAkOchamamlAnimath AamOdhAdh-adbhuthasaali SrI Rangeswari! kOmaLAnga Sumanas-sandharpaNam Devi!tE SrI Rangeswari!kOmaLAngaSumanas-sandharpaNam ACCORDING th Slokam, Sri Paraasara Bhattar elaborates on the meaning of one of the of one SriParaasaraBhattarelaboratesonthemeaning Slokam, Aamaedat! AÑ‚tzail yaEvnd kaNtaer>àityÆmhRit SaENdyaRm&t sek zItlimd< lav{y sUÇaipRtm!, sUÇaipRtm!, lav{y zItlimd< sek SaENdyaRm&t TO ïIr¼eñir D R ”, according to Dr.V.N. VedAntha Desikan (V.N.V.): ”, accordingtoDr.V.N.VedAnthaDesikan .V.N. V kaemla¼ sumnSsNdÉR[< deiv sumnSsNdÉR[< kaemla¼ beauties andthetotalgarlandarevery sensitiveevento ED 126 A Swamy NammAzhwAr (TVM 10.10.2),“ (TVM NammAzhwAr Swamy kiv— ix'!mamka{fak…lm!. rough and tough chest of the Lord? How could I Howcould rough andtoughchestoftheLord? NTHA physique. These individual beauties --called beauties--called individual physique.These e stage fromChildhood-- ofpassingtoYouth His chest,knowingfullywellYourextreme rely this!Fieupon me! Can I harm the far-too- praise? What is Your nature? Your feet cannot Yourfeetcannot is Yournature? praise?What flowers emit a unique fragrance.Theflowers flowers emita withering even as you know no further ageing nofurtherageing as youknow withering even have created --not taking into accountyour have created--nottaking idham laavaNyaSoothrArpitham| za VyakaecmAMlainmt! rd. Theflowers ofthegarlandareinjust- so to say, to give the resultant total beauty totalbeauty give theresultant so tosay, ss from the sparkling of nectar from the fromthe ofnectar from thesparkling ss D uvAi Mozhi 10.10.2, Oh MahA Lakshmi! 10.10.2, OhMahALakshmi! uvAi Mozhi decoration to the Lord's chest. But, what But,what chest. the Lord's to decoration ESIKAN : te Unn Unn A Your uniqueness! Your uniqueness! I deserve uniqueness. Your daring todescribe poet asa ofimagination to mypoverty expressmyselfdue notadequately Lord. Icould ga a soft to of you my comparison in mistaken forthehardand as anappropriateornament hands! upper two Your lotuses (leelApushpams)on lotus onwhichYouaresitting!delicate Your that yourtenderfeetsuffereven have known on be?Fie chest. Howcouldthat for YourLord's most delicategarlandbymywordsstating this of YourLord. alankAram forthechest ontheLord'schest. (Yourself) resting together byYourlaavaNyam,theflowers(l flowsalloveryourlimbs ( streamthat flowing fast together inthebasestring(twine)ofYour garland thatisyouof flowers makingupthe thetopoftheiryout at individual limbsbeing due tothesprinkling peak status its unfaded SeethaLam” sEka is “soundhryAmrutha (beauty) Soundharyam sprayed withnectar. Hersoundharyam Youth fulloffemininecharm. shelinger as RanganAyaki the blossomingofSri fragrance, whichdoesnoteverdiminish( leave thatseat evenfor a fractionofsecond( ch Lord's onthe beautiful andfragrantgarland “ taki Lakshmi of MahA fragrance ofthetresses infragrance. of excellence(adhbhuthasAli) chest (S (fragrance), thisgarlandontheLord's fragrance. garland ofunmatched contrite. andfeels that simile of thepoorness about thoughts Sri RanganAyakitoaperfectlyfittingflowerga Unn Thiru-mArvatthu Maalai Nang Unn Thiru-mArvatthu DDITIONAL What have I done now to this unique garla unique to this now I done What have delicate andbeautifulga This Sri RangEswari! “ “ Sri RanganAyaki'sDhivyaMangaLa is Vigraham Sri Paraasara Bhattartakeshims Sri amlAnam adhbhuthaSougandhya: AamOdhAdhbhuthEna C ” here stands for a bright object that is unwithered. herestandsforabrightobjectthat ” OMMENTS : elf to task for daring to describe through comparison of comparison through elf totaskfordaringdescribe ai vaasam sey poonkuzhalAL ai vaasam youvana dasAvyAkOcham youvana 127 LaavaNyam (beauty). Your laavaNyam is like a LaavaNyam (beauty).YourlaavaNyamislikea of thenectarheravayavasObhai(beauty h). Those limbs brimming with beauty are the arethe beauty brimmingwith Those limbs h). ri RanganAyaki), it attains an unmatched state state itattainsanunmatched ri RanganAyaki), from the brushing with the pollen dustof the withthepollen from thebrushing rland rland that findsitsmatchon the chest of Your beautifulgarland themost imbs) constitute second Hehas Her Lord. of the chest rland on Swamy NammAzhwAr celebrates the divine celebratesthedivine Swamy NammAzhwAr hands feel the pain of lifting and holding the the andholding hands feelthepain oflifting condemnation for my poor efforts todescribe efforts for mypoor condemnation strong chest of Your Lord? I am thoroughly strong chestofYourLord?Iamthoroughly exquisite beauty.Thoseflowersarestrung exquisite nd as a poet? I have crushed unintentionally unintentionally crushed I have nd asapoet? that this garland is the most appropriate one one appropriate isthemost that thisgarland s eternally between the state of a child and a and a ofachild eternally betweenthestate s on ng the Lord's residence chest thisway: me for my poverty of imagination! I should should I imagination! of my poverty me for est. She Herself declares that She will not SheHerself declaresthatShewill est. rland (Yourself) is a magnificent and noble andnoble isamagnificent rland (Yourself) has a never fading coolness like an object object likean has aneverfadingcoolness ahalahillEn yenRu How could such a tender and delicate fit and delicate tender sucha Howcould ” As a result of this dhivya gandham gandham dhivya ” Asaresultofthis described first as an exquisite flower describedfirstasanexquisiteflower SamudhAya avayavasObhai SamudhAya . Her soundharyam achieves achieves . Hersoundharyam ”. She is like themost ). This is a permanent ). Thisisapermanent ). It is associated with is associated ). It That amlAna That amlAna ). Strung sadagopan.org sadagopan.org our divine parents. The Lord is saluted as“ parents. TheLordissaluted our divine experience leaves Her exhausted like the flowers experience leavesHerexhausted like chathuran (connoisseurof amorou garland, thetarg PushpAvaLi ortenderflower eager bee looking for nectar:”. eager beelookingfornectar:”. with HerLordmakesherfeellikea delicate (VI.7.8): of the Thirukkurahi PirAn Pi PirAn of theThirukkurahi Dr.V.N.Vpoin makes HerLordhappyforoursake. RanganAy Sri encounter, thedelicatelimbsof of TheLordreachesheights intensively. other of adelicateflower.Heremotions equivalent delighting the heart of Her Lord all the time for our benefit: for our Lordallthetime heartofHer delighting the A M S Deliverer of all ofus! Deliverer of for theultimategoodofallus that You disarrang You are,getscrushedand garland that ofYo nerves ultimate ticklesthe troubles and LOKAM DDITIONAL EANING Sri ParAsara Bhattar celebrates here theBh Bhattarcelebrates here ParAsara Sri PerumAL is the divine bee thatisaconnoisseur bee the divine is PerumAL sport, theconn When Youbothareinamorous 45 In this 45 “Osintha oNNmalarALKozhunan…” ACCORDING C th thvam dEvi ! nithyam abhinandhayasE Mukundham|| thvamdEvi!nithyamabhinandhayasE slOkam,SriParaasaraBhattarwith OMMENTS KaanthOpabhOgalalith marma sprusO rasasirA vyathividhyavrutthai: marma sprusOrasasirA pushpaavaleeva rasika pushpaavaleeva TO Tv D kaNtaepÉaegliltEl›uilta¼yiò> , mmRSp&zae rsisraVyitivXy v&ÄE> LLAn's 6,000padicommentary R pu:pav¦Iv riskæmraepÉu´a .V.N. V s art)enjoyingtheRasa Naad ! inTymiÉnNdysemuk…Ndm!. ED Rasika Bhramaram Rasika 128 A NTHA have thought fit to confer on Him, the great onHim,the fittoconfer thought have are strung to a high pitch as they enjoy each astheyenjoy pitch high to a strung are bramarOpabhukthA flower garlandthat hasbeentrampledbyan aki get crushed andshefeelsexhausted.She aki getcrushed bliss during such anex such during bliss et of that enchanted bee,therasAsvAdhana et ofthatenchanted . PiLLancomments:“TheunionofPirAtti ur emotion with the result thattheflower- withtheresult emotion ur ai: lulithAnga-yashti:| ed; and this Bliss that You both experience is experience both andthisBlissthatYou ed; Oga Leelai or SambhOga VilAsam between between VilAsam SambhOga Leelai or Oga in the garland crushed by theenjoyingbee, in thegarlandcrushedby oisseur-- beetle that the Lord is, tramples, thattheLordis,tramples, oisseur-- beetle D . He enjoys His divine He enjoysHis . ts out that this slOkam is an elaboration isanelaboration thisslOkam ts outthat ESIKAN liberty salutesSrIRanganAyakifor : ” (Connoisseur Bee). She is the Bee).Sheisthe ” (Connoisseur on Thiruvaimozhi paasuram paasuram on Thiruvaimozhi i of His dear consort. This perience. Duringthis consort, who is the consort,who in this verse of Sri GuNa Rathna kOsam. This sacred name is the 518 with Joy( enjoyment, SriRangan Her Lord.Throughthis Rathnam of Sri RanganAyaki and Bhagavath andBhagavath Sri RanganAyaki Rathnam of outside normalrulesofGrammar.Itappears ruleknownasPrishOdhaara,wh grammatical the under dhadhAthi” words, “Mukthim+ oftwo union atfromthe isarrived Mukundhan One andonlySalvationgrantor(MokshaPradhAyakan).Heexplainsthatthename DarpaNam”.There,Bhattarcomments GuNa for whichBhattarwrotea Sahasra Naamam Sri ParAsara Bhattaraddressesthedivine Sri ParAsara nayana- hrudhaya aanandham hrudhaya nayana- “Rangastala Sri Ranganaayaki Sametha Sri Ranganaathar” SamethaSriRanganaathar” “Rangastala SriRanganaayaki ) for our benefit. our benefit. ) for 129 GuNa DarpaNamofLordRanganAthan. consort of Sri RanganAyaki as “Mukundhan” as“Mukundhan” consort ofSriRanganAyaki that there is a union here between Sri GuNa GuNa between Sri that thereisaunionhere Ayaki makesHerLord'seyesandheart throb Ayaki lengthy commentary known as“Bhagavath lengthy commentaryknown ich permits unusual combination of words of combination ich permitsunusual that the name Mukundhan symbolises the the symbolises that thenameMukundhan th naamaminSriVishnu sadagopan.org sadagopan.org the budding, beautifulblossoms the budding, ornaments adde the then JanArdhana-Rangan, under herspell.IfSriRanganaayakioflimitless that dhiv foldand many beauty) isenhanced kinkaris (servants)oftheinnerchamber, orname beauty doesnotneedanyadditional figuratively pictured? Yes. figuratively pictured?Yes. A M S His Mother: His Mother: given by SwamyParAsaraBh given milk that Your inherent beauty is? Yes. is?Yes. beauty milk thatYourinherent ankletsetc.Arethesebutsu pendant, gem-laces, girdle-b adorn Yourselfwithgold Yours, You of this supremecharm canaddcharmto one if verysweetlybeautiful.As You areinherently known asJanaardhana,since Hedestroyswithou anapEkshO ardhayathiithi LOKAM DDITIONAL EANING The naamam“Janaarrdhanan”isthe128 SrI RanganAyaki is like a Sanjeevini- Kalpal aSanjeevini- is like SrI RanganAyaki Or aretheytheflowersthathavebloomedon toth (As) thelife-givingcreeperthatyouare In the46 46 ACCORDING prakruthi madhuram gAthram jaagarthi mugdha-vibhUshaNai: jaagarthimugdha-vibhUshaNai: prakruthi madhuramgAthram th valayasakalair-dhugdham pus valayasakalair-dhugdham C slOkam, Swamy Paraasara Bhattar the divine beauty (dhivya soundharyam) of beauty(dhivyasoundharyam) divine Bhattarthe Paraasara Swamy slOkam, OMMENTS Kanaka rasanaamukthaathADtangahaaralalAdikaa-- maNisaratulAkODiprAyairJanArdhanaJeevikE!| vlyzklEÊRGx< pu:pEí kLplta ywa. TO mi[srtulakaeiqàayEjRnadRnjIivke : àk«itmxur< gaÇ sadagopan.org sadagopan.org is too much for His Devi's KomaLAngam. KomaLAngam. Devi's His much for is too which bears theburden, SahAyan, LakshmI the Lord RanganAthan, Rakshakan”, “Lakshmi aayudhams heavy aabharaNams and adorning of fatigue fromwearingVahanaaayaasam thesehe to weartheseheavyAabharaNam the protocol heavy weaponsandAabharaNams.Hewantsto these ofwearing Her theburden spares slender anddelicateframe about her Lord thinks wears.Bo ornaments thattheLordTraditionally Sheand Her Lordarejointowners RanganAthan. Sriranga dhivyaDesam.Sheisthecrestjewel( “ are body You your too-sensitive should harm Bothcanwearallofthem.May both ofyou. weapon-ornaments suchasChakra,Saranga, A M S heavy aayudhams in view of Her delicate ThirumEni: ThirumEni: ofHerdelicate heavy aayudhamsinview Herself althoughtheLordoutofconsideratio oftheLordaresharedbySriRanganAyakiThAyaar Aayudhams andtheDhivyAbharaNams Mother. Inthe47thsl His soundharyam) of Sriranga-DhAma-MaNi-Manjari LOKAM DDITIONAL EANING Swamy ParAsara BhattarsalutesSriRangan Swamy TheKhousthubhA City! Srirangam Treasure of In the46 47 ACCORDING C th slOkam, Swamy ParaasaraBhattareu slOkam, Swamy OMMENTS SrIrangadhAmamaNimanjari!gaahathEthvAm || panchAyudhAdhi ramaNa: svyamEva Bhibhrath | svyamEva Bhibhrath ramaNa: panchAyudhAdhi SaamAnya bhOgyamapiKosuthubaVaijaynthi- tadhbhAra-khEdhamiva tEpariharthukAma: tadhbhAra-khEdhamiva TO ïIr¼xammi[mÃir pÂayuxaid rm[>Svymevibært!, : D SaamaNyÉaeGymip kaEStuÉvEjyNtI- R tÑaroedimv tepirhtRukam> .V.N. V ”. She is recognized here as the invaluable gem-assembly of ”. Sheisrecognizedhereastheinvaluablegem-assembly ED 132 A to be spared thestrainofload-bearing. to be NTHA etc., are all common decoration ornaments for ornaments etc., are all commondecoration s and Aayudhams. He wants to spare Her any He wantstospare Aayudhams. s and n spares Her from discomfort of wearing His ofwearing discomfort Herfrom n spares rathna gucchikA be, the Lord wears them all lest their weight themalllest theirweight be, theLordwears Okam, Bhattar points out that the dhivya dhivya out thatthe points Okam, Bhattar ! enjoy Her free of any discomfort caused by caused enjoy Herfreeofanydiscomfort th of them are entitled to wear them. The to wearthem. them areentitled th of Ayaki ThAyaarwith gahteTvam!. avy entities. Thediscomfortarisingfrom avy entities. ofallthe divine weaponsandauspicious D is referredtoas“BhAra KhEdham”.As gem, the Vaijayanthi garland, the five thefive gem, theVaijayanthigarland, ESIKAN logized the divine beauty (dhivya : ) of Sriranga-dhAma Hari, Sri Hari, ) ofSriranga-dhAma a beautiful nAmam: nAmam: a beautiful A M S JaganmAthA VishNO: SrI: anapAyini”. SrI:anapAyini”. VishNO: JaganmAthA Object ofsurrender. Nithya sa Her gladden Hisheartthrough MaarbhA Mangai uRai ( She neverleavesHerLord'ssideever described. blossoming. that stageof Mother isco eyes (VisAlAshi)ofour of thebroad exploits. add aflavortoHissportive Your devoid ofaflavorortasteforall--You, dullanddreary, the worldwouldhavebeen enactedin of theLordschemed tobe whole sport matching Abode,Youtootakeasuitable Supreme birth likethisasan av a all. WheneverHetakes will, tosuitaneed.Hewished own of His of Karma, allelsebyreason like --not births recalled by anyone perceiving,lotusinthene lotus flower.This stage of in the context of Her Lord's many avathArams: Lord's ofHer in thecontext LOKAM DDITIONAL EANING She is Lordisnext ofHer theavathArams does during Mother SriranganAyaki What our Oh Mother MahA Lakshmi, whose eye-charm MahA Lakshmi,whose Oh Mother In the48 The beauty of Sri RanganAyaki’seyesiscomp of The beauty 48 “anapAyinI” “anapAyinI” ACCORDING th C slOkam, Swamy ParAsara Bhattarpays ParAsara Swamy slOkam, dhara-dhaLadharavindhOdant OMMENTS yadhi manujathirascchAm asarasamabhavishyan narmaNaaTasyaMaatha: ). SheaccompaniesHiminasuitable anujanuroopA Devi!naavAtharishya:| anujanuroopA TO lotus is described as“ lotusisdescribed Anujnurnuêpa deiv drd¦drivNdaedNtkaNtaytai] drd¦drivNdaedNtkaNtaytai] : according toVishNu PurANa Vachanam: D AsrsmÉiv:yÚmR nawSymat> yid mnujitría< lIlya tuLyv&Äe> lIlyatuLyv&Äe> yid mnujitría< R .V.N.V ED The combination of the twowords of The combination A 133 HisbirthsareavathArA NTHA mbhandham. That Mithunam (Couple) is our is our (Couple) Mithunam That mbhandham. consort-- and all discerning devotees too! You You too! devotees alldiscerning and consort-- weave a certain sweet sport that would please acertainsweetsportthatwould weave athArA, itisadescent arest blooming stage! The Lord takes many arest bloomingstage!TheLordtakesmany leelayA thulyavrutthE: Ishadh-vikasitha PuNDarIkam Ishadh-vikasitha ! ha kaanthAyathAkshi ! || !|| ha kaanthAyathAkshi avathArA. If only You had not done so, the avathArA.IfonlyYouhadnotdoneso,the mpared tothespeciallu navatir:y>, D is the only phenomenon that wouldbe is theonlyphenomenon ared to the beauty of about-to-blossom ofabout-to-blossom the beauty ared to ESIKAN tribute to our ThAyAr MahA Lakshmi MahA Lakshmi toourThAyAr tribute ahalahillEn iRayum yenRu AlarmEl ahalahillEn iRayumyenRuAlarmEl : form in allHisavathAramsto ! . ! s adopted by Himself out byHimselfout s adopted into the world from His from into theworld stre ofthelotusat “NithyaivaishA “NithyaivaishA “NithyA and ”. Thelustre sadagopan.org sadagopan.org HayagrIva PriyA Journal on Sri Tatthvam apassage Tatthvam on Sri Journal HayagrIva PriyA Dhvandhvathvam” salutesthisunionas is neverwithoutHerpresence.SwamyDesikan In allavathArAsof RukmiNI. incarnated as Lord in avathArams as well: in avathAramsaswell: Lord presence asanapAyinI. Hereternal inallstatesandshegladdensHisheartthrough companion She istheinseparable Tasmai” jaayAyasyAsouSAMUJJAANI: LAKSHMYAAKHYAA important word: forthis Saayana BhAshyam key wordhasbeenidentifiedbytheNavalp “ Brahma TaitthIrIya from manthram sambhAvanai avathArams are because of their own Sankalpam. own are becauseoftheir avathArams controlofkarmaasinthe case not underthe RaamAvathAram, RukmiNiduringKrishNAvathAra PirAtti. She takesappropriate the forms in on and goes GithOpanishad inHis by BhagavAn (M When the DEvAs and AsurAs churned the milky ocean for nectar, she was born again as Sri shewasborn again nectar, ocean for milky the churned andAsurAs DEvAs When the VyUham, Vibhavam,ArchaiandAntharyAmi. are and PirAtti Therefore MandOdhari saluted MahA Lakshmi (Sithaa PirAtti) as PirAtti) (Sithaa salutedMahALakshmi Therefore MandOdhari reminds usof this tatthvam: anapAyinI” SamujjAnayE VishNavE dhadhAsathi-- bruhatthE VishNO Sumathim BhajAmAhE Sumathim VishNO bruhatthE dhadhAsathi-- VishNavE SamujjAnayE EANING VaikAnasa Aagamaexpert,Dr.S.MutthuBha Sri Vishnu PurANam celebrates this inseparable presence withher of MahALakshmi thisinseparable celebrates PurANam Sri Vishnu Sri U.Ve. NavalpAkkam RaamAnujaT U.Ve. NavalpAkkam Sri She was born as a result of BhruguMaharishi first and took on thename of BhArgavI. ShetooktheavathAram In RaamAvathAram, In this slOkam, ParAsara Bhattar dwells on th on Bhattar dwells ParAsara In thisslOkam, BhrugO: khyAthyAmSamuthpann BhrugO: ): point out that are never ever separated from each other. The LordHimself other.The point outthatarenevereverseparatedfromeach RaaghavathvEabhavath SethA “Nithya Yukthars” “Nithya Yukthars” Deva DhanavayathnEna . Avathaaram karOthyashaata anyEshuchAvathArEshu VishNO: SriranapAyinI SriranapAyinI anyEshuchAvathArEshu VishNO: Yath yatha jagath swami devadevo janaardhana: Yath yathajagathswamidevadevojanaardhana: “Mama SarvAthmabhUthasyaNi (always United). They are together in the states of Param, Param, (always United).Theyaretogetherin thestatesof 134 Akkam Swamyas“SamujjAnayE”.Hequotesthe Akkam Her Lord, She takes an anuroopam and the Lord Lord andthe ananuroopam Her Lord,Shetakes prasoothAmrutha amndhanE --Sri VaikAnasa ArchanA --Sri VaikAnasa of DevAs, Humans, animalsandplants.These of DevAs,Humans, each of His avathArams (SeethA during avathArams (SeethA His of each aatAchAr Swamy quotes the PerumAL PerumAL the quotes aatAchAr Swamy RukmiNI KrishNajanmani a Sripooravamudhathou puna: a Sripooravamudhathou e avathAra rahasyamoftheLordelaboratede avathAra Na Manthram. Portion of the Manthram is: of theManthram Portion Na Manthram. further to reveal theavathAraRahasyamof further toreveal of SeethA Devi; in KrishNAvathAram, She She inKrishNAvathAram, SeethADevi; of thaa sristathsahaayinI relating to Sri Devi's avathArarahasyam: Sri Devi's relatingto ttar quotesintherecentspecialissueof m). HeravathArams likeHerLord'sare “sushtu maadhyanthI HrushyanthI maadhyanthIHrushyanthI “sushtu . For the greatest of the Lord, ofthe . Forthegreatest thyaivashA anapAyinI”. anapAyinI”. thyaivashA “Nithya SrI NavanItham: 5.28&29 “NithyAnapAya “NithyAnapAya ”. PerumAL ”. The ”. PerumAL -PirAtti sambhandham is thus inseparable andwell matched. inseparable isthus sambhandham -PirAtti PerumAL asahuman, incarnates PerumAL If SthrI. (M avathAram tobenearHimasSahaDharmachAriNI. appropriate the Universetake Devi. WhenevertheLordof EANING Dr. Mutthu Bhattar quotes another slOkam in this context: inthis Bhattar quotesanotherslOkam Dr. Mutthu If PerumAl incarnatesasaDevan,MahALa If ): punasccha PadmasambhUthAAa dEvathvE dEvathEhEyam ma “Madhyarangam Ranganaayaki Thaayar–Karnataka” 135 she will take an anuroopam as a human lady. lady. will takeananuroopamasahuman she nushyathvE chaMaanushI s on anavathAram,Sr s ddhithYabhUth YathAHari: kshmi, HisconsortwillincarnateasDeva i Devi also takes an an takes also i Devi sadagopan.org sadagopan.org He churned the milky Ocean withbothhands. He churnedthemilkyOcean M A S SahajA (PeNNamuthu) as aresult! SahajA (PeNNamuthu)as His fati drove away nectarine coolnessand exertions. glances, youdroveawayYourLord's fromHisexertionsasitwere give Himrelief were differentinHiscase. operation ofthe Onlythedimensions outthebutter. rodtobring churning with awooden themilky Hechurned is howweviewthescene! andfl byHisAbharaNams exertion asrevealed nothavegiven Himsati would certainty, Hissport BhagavAn He is since that monumentaleffort, one day.He churnedthemilkyocean Your Lord rod: Vaasuki oceanwith milky ofthe the churning with for helping intended LordhelpsHimduringKoormAvathAram the DivineConsortof ta is many avathArams,amruthaMaTanam Lord's oceanto during Hiseffortstochurnthemilky smileand Her the MahALakshmi,whothrough LOKAM DDITIONAL EANING The Lord's KaDakam, Valayam, Maalikais an The Lord's awhirlpool arosefrom You Oh MahALakshmI! paripoornai)! (ShADguNya attributes Oh Bhagavathi!RanganAyakIofSixauspicious In the49 49 : th Bhagavathi ! dadhimATam maTnatha:ShrAnthi Saanthyai:| Bhagavathi!dadhimATam slOkam, Swamy ParAsara Bhattar pays tribute to Sri RanganAyaki ThAyAr as Bhattarpays slOkam, tributetoSriRanganAyakiThAyAras SwamyParAsara COMMENTS smitha nayana sudhAbhi: simchathI ChandrikEva | ChandrikEva simchathI smithanayanasudhAbhi: skalitha kaDaka maalyai: dhOrbhiraBdhim MurArE: MurArE: skalitha kaDakamaalyai:dhOrbhiraBdhim Brahmadhamrutha tarangaaavarthatha: prAthurAsI Égvit iSmtnynsuxaiÉiSsÂtI ciNÔkev. : SoiltkqkmaLyEdaeRiÉRriBx sadagopan.org sadagopan.org inseparability of this divine couple this way: couplethis divine ofthis inseparability (M the Ocean. from inseparable the rasmi(lustre)ofSooryanis EANING MahAlakshmi stays united with Her Lord,Sriy withHer staysunited MahAlakshmi One ofthePaancharAthraSamhithais,Ja ): Adhi ThiruvarangamRanganaay Sarvaisvarya PrabhAvEnaKamalaa OormayasyachAmbhudhErivaa Sooryasya RasmayOyathvAth SrI TEstathA 138 it and just as the waves are inseparable form and justasthewavesareinseparableform it yAkya Samhithai attests further to the attestsfurthertothe yAkya Samhithai a: Pathiinaninseparablemannerjustas aki Thaayar withPerumal aki S jaganmAtharam, asaraNya-saraNyAM anan jaganmAtharam, asaraNya-saraNyAM thefirst choorN RanganAyaki andconcluded Roopa-Svaroopa-GuNa abhimadha, anuroopa Sthavm Sri SwamyKurEsar's choorNikai), elaborates onthedoctrineshousedinAchA BhagavAn). has ThulyaSeelA(equalinBhagavathi auspicious andthatsheisa andPrApyam) Vibhu likeHerLord.Sheas(the Goal,theLakshyam is MahALakshmi that us Bhattar instructs by RaavaNan and he incarcerated youinAshO by RaavaNanandhe incarnation ofSitA to accompany Your Lo (Uncon Mother Mythili!Youare my nirupAdhika GuNa Rathna kOsam is asfollows: kOsamis Rathna GuNa KaakAsuran in his Sri Sookthi known known Sookthi Sri in his KaakAsuran great leng SwamyDesikandealsat KaakAsuran. RakshaN SaraNAgatha Her Lord's superior to used anexamplehere.SwamyParAsaraBhatta the SaranAgathaRakshaki.Theeffectivenessof LOKAM AchArya RaamAnujA startedhisSaraNAgath AchArya RaamAnujA elsewhere inSriGuNa as slOkams In these The 50 Here Swamy ParAsara Bhattar addresses Sri ParAsaraBhattaraddressesSri Here Swamy In the50 RakshanthyAPavanAthmajaallaghut Kaakam tamchaVibhIshaNamSara Saana:saandhramahAgasas-sukha 50 Maathar-Mythili! RaakshasIs-thv th slOkam is the beginning of a set of slOkams through which Swamy ParAsara ParAsara whichSwamy through a setofslOkams of slOkamisthebeginning th slOkam, Swamy ParAsara Bhattarpays slOkam,SwamyParAsara san>saNÔmhags>suoytu]aiNtStva==kiSmkI. r]NTyapvnaTmja‘xutraramSygaeóIk«ta, MaatmERiwil kak< t< civÉI;[ r points out that Her “UkthyA kshamou” was was kshamou” Her“UkthyA out that r points Namithi-ukthikshamou rakshatha: Namithi-ukthikshamou ka Vanam and put ugly and cruelRaakshasis and put ugly Vanamand ka haraa Raamasya GhOshti kruthA | haraa RaamasyaGhOshtikruthA yathu KshAnthis-tavAkasmikI || || yathu KshAnthis-tavAkasmikI am in the case ofVibhishaNaazhwaanand the case in am th on the SaraNAgathis of VibhishaNan and and VibhishaNan of SaraNAgathis on the th Thrijadai's SaraNAgathi to SeethA PirAtti is is SeethA PirAtti to SaraNAgathi Thrijadai's RanganAyaki as“Maathar-Mythili”.OhMy Rathna Kosam, Swamy ParAsara Bhattar Swamy RathnaKosam, features in every aspect with Her Lord, the featuresineveryaspect with HerLord,the ditional) Janani (Mother)! You took on the on the Youtook ditional) Janani(Mother)! i Gadhyam with the salutation to the the to the salutation Gadhyam with i ikai with Prapatthi to Her: “akhila ikai withPrapatthitoHer:“akhila -Vibhava-Isvarya-SeelA aspects of Sri aspectsofSri -Vibhava-Isvarya-SeelA tribute to Sri RanganAyaki ThAyAr as ThAyAr tribute toSriRanganAyaki th slOkam of Sri sadagopan.org sadagopan.org only appropriate thing todo. thing only appropriate humilityfrom now on. Let usbeg SitA Devi to protect us from Her Lord's anger. This is the (M (M (M as herjailors.HearguedthatalloftheRaakshasIs deservetobekilled: role intheir PirAtti SitA out to theymeted treatment havenorepentanceoverthe demonesses the outthat Hepointed RaakshasIs. those todestroy PirAtti ofSitA the permission committed theoffenseofcausingpaintoSi Th takenplace. of HerLordhad the hands SitA Devi'ssidetole rushedto had HanumAn PirAtti. SitA greatnessof the witness to opportunity who HanumAn, had themaltreatment of witnessed anymore. Shehasthefullpowertoprotectus Raamachandran by performing SaraNAgathi Raamachandran byperforming herfellowraakshasisto her dreamandcounseled fromup She woke andbears. ofMonkeys Hisretinue and LordRamachandran by destroyed ShehadadreaminwhichshesawRaavananbeing was thedaughterofVibhIshaNan. king, RaavaNan.Amongall theRaak marry their Theytormentedyouandcommit as Yourguards. of SitA PirAtti. PirAtti. of SitA EANING EANING EANING The time was after RavaNa samhAram. The place was AshOka Vanam inLankai. wasAshOkaVanam afterRavaNasamhAram.Theplace The timewas Oh SitA PirAtti! “If you permit me, I for my pa for my I permit me, Oh SitAPirAtti!“Ifyou If we pray to SitA PirAttiand seek Her refu wo threatening of your Oh RaakshasIs!Enough Now the scene shifts from Sundara K shiftsfrom the scene Now HanumAn was witness to these statements by witnesstothesestatements HanumAn was ): ): ): Alameshaa parithrAthumR hanthumicchAmi thaa:sarvAy hanthumicchAmi tadhalam krUravAkyairva: saanthamEva abhidhIyathAm tadhalam krUravAkyairva:saanthamEvaabhidhIyathAm imAsthu khalu RaakshasyOyadhithvamanumanyE imAsthu khalu abhiyAchAma VidhEhimEdadhimamarOchathE abhiyAchAma PraNipAtha prasannAhi --Sri ValmIki RaamAyaNam --Sri ValmIki ---Sundara KaaNDam, Srimath RaamAyaNam:27.54 KaaNDam,Srimath ---Sundara --Sundara KaaNDam,SrimathRaamAyaNam:27.57 140 tA Devi. HanumAn was mighty mad and sought madandsought wasmighty HanumAn tA Devi. eir HanumAn saw alltheRaakshasis, whohad eir HanumAnsaw at thesacredfeet aakshasyO mahathOBhayAth from the great harm that is ahead ofus. is ahead from thegreatharmthat aaNDam to Yuddha KaaNDam. The same Thesame toYuddhaKaaNDam. aaNDam t Her know that the destruction of RavANan at at knowthatthedestructionofRavANan t Her ge and protection, She will not be angryatus protection, Shewillnotbe ge and MaithilI JanakAthmajA MaithilI JanakAthmajA aabhisthvam tarjithA purA aabhisthvam tarjithApurA ted so many apachArams and goaded you to goadedyou ted somanyapachAramsand shasis wasonebythenameThrijadai,who rt would surely make short work of all these of allthese work surelymake short rt would SitA DEvi by the Raakshasis, has another another has the Raakshasis, by DEvi SitA savethemselvesfromthewrathofLord Thrijadai counselingPrapatthiatthefeet rds to SitA Devi! Please speak to her with Pleasespeaktoherwith toSitADevi! rds ofSitAPirAtti: : Yuddha KaaNDam: 113.30 : Yuddha including DayA, SaraNAgatha Vaathsalyam andRakshakathvam: Vaathsalyam SaraNAgatha including DayA, Rathnams GuNa of abode the being in the Lord of worthy Consort asthe Her praises (M (M (M famouswords: very these rash deedswith the past”. in beenintimidated have bywhomyou notorious RaakshasIs, protection. and continue to perpetrate sins”. She implie is death.There those deserving protected the Raakshasis. most SitA Devi.The Raakshasisto offending toYourLord! totakeback me amessage Please give in allaspects. GuNams anantha KalyANa His match You a dharmapathni. as husband EANING EANING EANING The most merciful SaraNAgatharakshaki,Si The most HanumAn, thescholarinNavaVyAkaraNam HanumAn, further torevealHerDayASvaroopam: onestep goes PirAtti SitA In thenextslOkam, “No evil should be done even to those cruel men of sinful deeds, who revel in genocide, whorevelingenocide, bedoneeventothosecruelmenofsinfuldeeds, “No evilshould shouldbyanoblesoultowardssi “Compassion HanumAn understands thepowerofearlie understands HanumAn great for Your match theperfect MaathA!Thouartindeed Oh MaatharMythili!Jagan ): ): ): yukthA RaamasyabhavathIdharmapathnIGUNAANVITHAA Kaaryam kaaruNyamAryENa na kascchinnaparAdhyathi Kaaryam kaaruNyamAryENanakascchinnaparAdhyathi paapAnAm vaaSubhAnAmvadhArhaNamaTApi lOka-himsA-vihArANAm krUrANAmpaapakarmaNAm pathisamdisa maamDevi gamishyEyathraRaaghava: kurvathAmapi paapAni naiva kaaryamasObhanam naivakaaryamasObhanam kurvathAmapi paapAni none who nevercommitsawrong” none who --Sri VaalmIkiRaamAyaNam 141 merciful Mother remembered thatappealand remembered Mother merciful s that they should be saved, if they seek they saved, if should be s thatthey tA PirAtti counseled HanumAn against such againstsuch HanumAn tA PirAtticounseled answers SitAPirAtt answers nners aswellforthegood,nay,even for r appeal of Thrijadai on behalf of the r appealofThrijadaionbehalfthe --Yuddha KaaNDam : 113.48 KaaNDam:113.48 --Yuddha --Yuddha KaaNDam: 113.46 KaaNDam:113.46 --Yuddha :YuddhaKaaNDam:113.45 i appropriatelyand sadagopan.org sadagopan.org RanganAyaki! Thatwayisourjoy! Sri alltoYou, unto YouandaservicetoYou-- asYourconsort,surrender of theLord Him of this sambhandham (asJ sambhandham Him ofthis RaamAvathAram) in MahA Lakshmi(SitAPirAtti PeriyAzhwAr's MaappiLLai and delight Himbyaddre dear bhakthAs Those VeettukkArar as PeNN bhakthAs consider such only Him whorecognize andothers heart forhim that Sri out points Bhattar Nithya vibhUthi. at ashewould RanganAyaki Sri of serving thisworldistoenjoytheaanandham wishes forin Bhattarsaysherethat RanganAyaki. all he ofSri beingtheConsort oftheLord in thecontext andbe atHisThiruvadi prapatthi Him, perform through SriRanganAyakialone.Hesaysthathe relation to the Lord through You, we would ch You,we Lordthrough relation tothe earnsadenominati He how is say.That so to Consort, thatway, Hebeingourson-in-law,soto with You (i.e.), truly,lookon subjects Your Your people, we revererespected, SreeRaamA,asYourConsort,and Him, we love Him, we serve Him -- ALL of the above as Your E M S LOKAM XTENDED EANING Here, ParAsaraBhattarcategoricallystates Oh Mother MahA LakshmI! Even as the 51 thvaddhAsyaika-rasAbhimAna-su pasyEmaprathiyAmayaamacha jAmAthA DayithastavEthi BhavathI sambhnadha-dhrushtyA Harim BhavathIsambhnadha-dhrushtyA jAmAthA DayithastavEthi ACCORDING C Matharlakshmi! yaTaiva MyTilijanastEnAdhvanA tEvayam Matharlakshmi! yaTaivaMyTilijanastEnAdhvanA OMMENTS pZyem àityamyamcprIcaran! àù:yemc. matl›iúm TvÎaSyEkrsaiÉmansuÉgEÉaRvEirhamuÇ c, jamata diytStveit Évits erish --here and in Sri erish --hereand bhagair-bhaavairihaamuthra cha| paricharAn prahrushyEma cha|| paricharAn prahrushyEma will look at the Lord, think about Him,serve willlookattheLord,think ssing Him as Azhagiya MaNavALan, our our MaNavALan, Azhagiya Him as ssing soaked in the bliss of that anubhavams, only anubhavams,only blissofthat soaked inthe say, even as the son-in-law of PeriyAzhwAr, ofPeriyAzhwAr, say,evenas the son-in-law that his connection to Sri RanganAthaa is Sri RanganAthaa his connectionto that kaL andtreatthemwithspecialaffection. citizens ofMiTilAlo the son-in-law of King Janaka,we,today, ofKing the son-in-law as the consort of Sri RanganAyaki. He will of SriRanganAyaki. astheconsort and treats the BhakthAs, who remind of andtreatstheBhakthAs, whoremind D ESIKAN : over His Sambhandham with with Sambhandham over His basis ofHis connection Vaikuntam too -- a view --a too Vaikuntam oked on, loved and oked on,loved SaraNAgathi to Sri RanganAyaki: toSri SaraNAgathi andJeevakOtipravishtathvamto aNuthvam anyoneattribute so, howcan were tobe that If kaDAksham. the objectofYour being AzhagiyaMaNavA our son-in-law, Lord and and serveHimbecauseHeisYourLord,ou upacharAma:” Sri RangarAjamvayam “Thvath PriyaIthicha distinct this and gain toYou blessed tobelong vrutthi to Your Lord ispropelled by the thoughtthat He is our family's son-in-law. We are Kaimkarya Buddhi: YOUR consortandYengaLahatthuMaappiLLai( while weperformKaimkaryamsforYourLord “ withyo sambhandham their own andcherish will receive His special anugraham and krupai. krupai. special anugrahamand will receiveHis RanganAyakan getselevatedth vayamapi SveeyA: Oh Our Mother, MahA LakshmI! The citizensof Oh OurMother,MahALakshmI!The Sri RanganAyaki's Svaroopa, Sri RanganAyaki's “Thaamm DevadEvaMahishImSRIYAMAasrayAma:” ” (We are alsoYourown).Wetherefore havemukhyapreethi forYoueven ). He was theson-in-lawofKingJa Vinaitheerkkum Thaayaar– Thiruchcherai Vinaitheerkkum Thaayaar– Thiruchcherai rough His Sambhandham with Her. rough HisSambhandham Roopa, GuNa, Isvaryams ar GuNa, Roopa, 143 r MappiLLai through Your sambhandham). Your Your Yoursambhandham). through r MappiLLai ion through You. We are indeed MyTili Janam. MyTiliJanam. We areindeed You. through ion Lan considers Himself Dhanyanbecauseof considers Lan u. We at Srirangam feel the same way: thesame u. WeatSrirangamfeel you? Likehisfather,Bhattarperforms in the context ofHisspecialpositionas in thecontext MiTilA nagaram consider you as their youastheir consider MiTilA nagaram naka and OurKimkara PeriyAzhwAr. Bhagavath KaimkaryEpiThvath (we will offer Him reverence (wewillofferHimreverence e thus celebrated and Sri Sri and thus celebrated e sadagopan.org sadagopan.org A M S ManthrAdhikAram of SrImath of SrImath ManthrAdhikAram Saasthrams. Her Consort's byusof manytransgressions ofthe in spite ou of out Her Lord)arisesdirectly for uswith all inthenatureofanyworldlymoth Your employ Youwould which transgressions, for After all,toerrishuman!”Notonlythat:You the in Him “Who question and, whennecessary theworldly theorderof things do it,asitis to ought Afather own interest. it wereinour evenif under certaincircumstances, (towards) us hasatendencytobeharshon LordRanganAthA (aswell).For,YourConsort, things positively in favor of Her/Their children: favor ofHer/Their positively in and thesp children RanganAyaki forHererring LOKAM DDITIONAL EANING To understand PurushakArathvam of Periya PirAtti, we have to understand the Dhvaya theDhvaya to understand wehave PirAtti, of Periya PurushakArathvam To understand that suggest slOkam previous the This and Oh Mother!Thisviewisnotmerelyourperson In the52 52 ACCORDING nd hitha srOthO vruthyA bhavathi cha kadAchith kalushadhI: | kalushadhI: bhavathichakadAchith hithasrOthOvruthyA C slOkam,SwamyParAsaraBhattarfocuse OMMENTS kimEthath nirdhOsha:kaiha upAyairvismAryasvajanayasi MaathAtadhasina:|| pithEva thvath prEyAn Janani! paripoorNAgasi janE pithEva thvathprEyAnJanani!paripoorNAgasi ihtöaetaev&ÅyaÉvit %payEivRSmayR Svjnyismatatdisn>. TO ikmett! indaeR;>k#hjgtIitTvmuictE> iptev TvTàeyan! jnin : D Rahasya ThrayaSaaram. R .V.N. V er. Yes,youareourMotherindeed! er. EDANTHA 144 . But you always intercede, argue on our behalf, . Butyoualwaysintercede,argueonour ckdaict!klu;xI>, r ThAyAr's great affection(vaathsalyam) forus great r ThAyAr's would even conspire to make Himforgetour would evenconspiretomake the PurushakAram (intercession and pleading PurushakAram (intercessionand the ecial efforts She takes to influence Her Lord She takestoinfluenceHer ecial efforts jagathIthi thvamuchithai: ! pirpU[aRgis jne enticing impact, love-play etc, -- which is which impact,love-playetc,-- enticing world is free from some occasional error? occasional error? fromsome world isfree D al view.Itisindeedyourperspectiveon ESIKAN s furtherontheVaathsalyamofSrI : PurushakArathvam and Prapatthi doctrine and PurushakArathvam Swamy Desi anushtAnam ofSaraNAgathi. of Hisgraceandstaysin theUpEyaSthaanamat from theLord's us saves Motherly instincts,She Her natural goal.Through toachievethesame charm infinite her also uses jeevans and under her influence. under herinfluence. pramANam: inthefollowing indicated are meanings connects themtoHerPurushakAraanugraham as anadjectiveoradi PirAtti. VisEshaNam, pradhAna His onlyafterunderstanding thevasthu.Therefore,wecanunderstandBhagavAn understand (M T (M 3.10.8: tobySwamy NammAzhwArinThiruvAimozhi isreferred under herbhOgaanubhavam andservesasthePuru the erringchEthanams nAparAdhyathi “ there achEthanamthathasnoterred?” AsshestatedinSithAvathAram: affectionate and caring Mother (Maathruthva enhances Her Lordand anger of reduces the aspects areclosetothePurushakArathvamof SrAvayathi (5)SruNAthi(6)SrINAthi. HE nithyam SrayathEchaparampadhamSrayantheem SriyamANamchaSruNathIm SruNAthi nikhilANdhOshAn EANING EANING She as PurushakAra BhUthai pleads with Him with PurushakAra BhUthaipleads She as isawordortatthvamthatquali VisEshaNam Among these, the two aspects of her anug of Among these,thetwoaspects These six aspects of SrI sabdham are: (1 of SrIsabdham These sixaspects (V theattributes Only afterunderstanding Swamy DesikanquoteshereaslOkamof Our Lord is enchanted by the BhOga anubhavam theBhOga enchanted by is Our Lord to deri Swamy Desikanproceedsthereafter AakAriNasthu vij~nAnamAakaaraJn~A S IX M “Alli Malar MakaL BhOga-mayakkuhaL aahiyum niRkumAmmAn” “Alli MalarMakaLBhOga-mayakkuhaLaahiyum ): ): EANINGS ”. She also charms her husband with husband ”. Shealsocharmsher stinguishing attribute. attribute. stinguishing OF Jn~AthvA jn~AthavyO BhagavAnHari: Jn~AthvA jn~AthavyO THE W ORD SrINAthichaguNair-jagathSreeyathE chAkhilair- SruNvathImapi S R I: s in His SrI Sookthi NikshEpa Rakshai. NikshEpa s in Rakshai. SrISookthi His 145 Swamy AruLALa PerumAL EmperumAnAr: EmperumAnAr: PerumAL AruLALa Swamy Vaathsalyam). She questions Her Lord: “Is Lord: Her Shequestions Vaathsalyam). kan has blessed us with upadEsams on on upadEsams has blesseduswith kan his “sahajaKaaruNyam”inHerroleasthe anger and prepares us to become the objects angerandpreparesusto become our Mother. She intercedes on our behalf, She intercedesonourbehalf, ourMother. raham (SrIyathE and SrayathE). These two Thesetwo andSrayathE). raham (SrIyathE isEshaNam) of a vasthu, we can begin to a vasthu,wecanbegin of isEshaNam) ) SrIyathE (2) SrayathE (3) SruNOthi (4) ) SrIyathE(2)SrayathE(3)SruNOthi(4) shakAra BhUthai.ThattheLordistotally as perPaancharAthraSaasthram.Thesesix na poorvakam tEnAkAram SRIYAN tEnAkAramSRIYAN na poorvakam ve the six meanings of SrI Sabdham and Sabdham and ve thesixmeaningsofSrI the time of the jeevan's enactmentof the fies or defines another and is recognized isrecognized anotherand fies ordefines to reduce Her Lord's angerattheerring to reduceHer Her Bhogams and reduces His anger at andreducesHisanger Her Bhogams of His consort, Sri Devi and is totally and istotally Devi of Hisconsort,Sri na kascchin- na kascchin- sadagopan.org sadagopan.org ungrateful wretches (ofthisworld). ungrateful wretches ordealsfortheundeserving, (such) make youundergo is theythat Becauseit hate them! curse that youbothwield.Then, independence suffered separation from Your dear One. Igrieveoverallthis. Your dearOne. from separation suffered and (Lanka) island the in isolation in earth,lived andthorny rocky on rough, You walked andtotallyblind Your greatness of ignorant it forthebein do You what apity souls; poor the whole Universe .You take birthin this world (along with Him) only to rescue all of us, wretched ones: Vaathsalya will notcomprehendHer cannot and who andcondemns those, on ourbehalves somuch whosuffered ThAyAr asSitAPirAtti, Thirumalai NallAn RaamakrishNaIyengArsummar Thirumalai A M S LOKAM DDITIONAL EANING You may contend that you did all theseou thatyoudidall may contend You Oh Mother! You are the perennial companion to Oh Mother!Youaretheperennialcompanion In the53 53 jAtO dhik karuNAm dhigastu yuvayO: svAtantryamatyankusam jAtOdhikkaruNAmdhigastuyuvayO: || ACCORDING lOkEtvanmahimAvabOdhabadhirEprAptAvimardambahu| rd G andthe54 klishtam grAvasu malatImrudupadam vislishyavAsOvane klishtam grAvasumalatImrudupadam ENERAL nEtur nithyasahAyinI janani ! nastrAtum tvamatrAgatA !nastrAtum nEtur nithyasahAyinIjanani jataeixk!ké[a i¬ò< ¢avsu maltIm&Êpd ON ED THIS 146 A NTHA S gs of this world, who are ignorant of this, ignorant ofthis, whoare world, this of gs deaf toallthat Youaredoing fortheirsake. is on those virtues of yours! Fie on them! I Fieonthem! ofyours! virtues onthose is ! m and Compassion for us, the undeserving m andCompassionforus,theundeserving L nöatu thrAthum athraaagathA Anuroopam). (Roopa His avathArams during roopams His befitting takesavathArams She siddhi. Moksha to gain for thechEthanams meansandgoals helps asthe She dharma-chariNi. C the sufferings of Jaanaki MaathA andgive the sufferingsofJaanaki dhaarmic way.SwamyBhattarisangryoverth (forbearance)putupwi embodiment ofKshamaa the overtheotherandourSitADevi, piledupone sufferings These AshOka Vanam. likeRaavananandth ayOgyan andmahApaapi rough forestsfullofthornypaths,separation in the walking withHerLord suchas sufferings herundergo whichmade SvAtantryam), and co intoarage RaamavathAram, heflies way. WhenSwamyParAsaraBhattarthinksabou out) therighteous (toact toshow mortals theywere actasthough and Divinity conceal their a lot of sufferings. This is in conformity with upliftment (Ujjeevanam). whichmadeHerputupwillallthesesufferingsforour the SvAtantryam(independence), He uses“Dhig”twice.Onceforcondemning that suffered that SitAPirAtti bythethoughtofindignations overwhelmed Bhattar isso SwamyParAsara referringto. Iyengaris Ramakrishna thatSrI is theninthai that!). This sufferings. to bearthese am driventodespairandanger makes meshout,“FieontheseGuNAs”thatdroveyou I underwent, youvoluntarily that sufferings ofthose wethink When unbearable sufferings. Supreme Lord of Lords and the Supreme Ruler of this Universe. RulerofthisUniverse. theSupreme ofLords and Lord Supreme Upanishad (6.7): th Heis controller, niyanthA(commander). OMMENTS The movingpassagehereis: She is JananI and has incarnated on this earth for our protection and salvation( forourprotection andhasincarnatedonthisearth She isJananI Out of Her immense Mercy(KaruNai)and Out ofHerimmense forcondemnat expression “Dhig” isaSanskrit undergone and have incarnated You theactofSaraNAgathi, us through saving (For She isthe“ andasthe MasteroftheUniverse andadorable hereasthetranscendent He issaluted “ nEtu: ” at the beginning of this slOkam refers to her Lord RanganAthan, who is the whoisthe RanganAthan, ofthisslOkamreferstoherLord ” atthe beginning ON Nithya sahAyini” of this “nEthu” ofthis Nithya sahAyini” THE FIRST “Pathim PathInAm ParamamparasthAdh- ). SheisSarvalOkaJanani .ShehasJagath- KaaraNasambhandham vidhAma dEvamBhuvanEsamIDyam”. P AADHAM “yemmai yERkkavanthune OF s vent to his anger over those agonies. thoseagonies. over his anger to s vent 147 THE ndemns the ofHer two guNams the (KaruNai and ndemns her and Her Lord's avathAra rahasyams. They rahasyams.They avathAra herandHerLord's the KaruNA guNam and next for condemning forcondemning KaruNAguNamandnext the formHerhusbandduetothecruelty of an ese central incidents of RaamAvathAram and ese centralincidentsofRaamAvathAram independence (SvAtantryam), She undergoes She undergoes (SvAtantryam), independence e “nEthu” as visualized by SvEtasvatAra by SvEtasvatAra “nEthu” asvisualized e S e anguish of separation formHerLord at t thesufferingsofJaanakiMaathAduring and helps Him as His permanent saha- andhelpsHimasHispermanent L ion of anything that disgusts one (Fie on th these for the sake of showing us the th theseforthesakeofshowingus O KAM : e padum paadu enna?” enna?” e padumpaadu Na: sadagopan.org sadagopan.org RaamAvathAram. 26.45 KaaNdam: Sundara MahAthmana:/ dearesthusband( separation fromHer at oneti and with thethreatsofraakshasis Ramachandran--undergoi and thedearwifeofSrI ofLakshmaNan SeethA --theobjectofworship blind arelike“ they matter ones. Inthis unfortunate ofasubject.Pi based onclearcomprehension “ in thisrespect. like thedeafandblind Her desperate state at AsOka Vanam: Her desperatestateatAsOkaVanam: advances. with His her tormented inth RaavaNan. Shespenthersolitarydays Her Lord from theseparation from She suffered Her Lord.creeperso paths oftheforestswith suffered by SitAPirAtt torments or distresses C (M C C That is the purpose of her incarnation to bless us and protect us( andprotect to blessus incarnation of her That isthepurpose DayamAnamanA DayA: “ ofHer asaresult described has been itself (equal roleinthecreationofthisuniversewi OMMENTS OMMENTS OMMENTS EANING HanumAn describes Her sufferings aptlyinSunda sufferings Her describes HanumAn Your KaruNai and SvAtantryam arebehindpu and SvAtantryam Your KaruNai recogn to need evidence doesone What other “ not In thisworld,therearemany,whodo Klishtam ). Theydonothavethecapabilitiesthatre “Klishtam grAvasu mAalati-mrudu-pa “Klishtam grAvasu “(jAtO) dhik! karuNAm dhik asthu yuvayO: svAtantryamatyankusam” dhikasthuyuvayO: svAtantryamatyankusam” karuNAm “(jAtO) dhik! “lOke thvan-MahimA-avaBOdha-BadhirE prAptA vimardhambahu: prAptA “lOke thvan-MahimA-avaBOdha-BadhirE ): yadhi SeethAapi dukh:rtthA KAALO HI DHURADHIKRAMA: HIDHURADHIKRAMA: KAALO yadhi SeethAapidukh:rtthA ON ON ON ” refers to distress connected with sufferings and pain. What arethose pain.What and withsufferings connected ” referstodistress ”. She banishesallBhagavadh-anubha ”. She THE THE THE maanyA guru-vinIthasyaLakshmanasyaGurupriyA T S F ECOND OURTH HIRD L L INE LINE INE : : : AvabhOdhanam 148 e AsOka Vanam, wherethehaughtyRaavaNan e AsOkaVanam, me wanted to end Her life out of loneliness and ofloneliness Herlifeout wanted toend me th Her Lord). Therefore, she is Janani. Srushti is Janani.Srushti th HerLord).Therefore,she comprehend Your greatn Your comprehend rAtti's MahimA avabOdhanam is beyond many isbeyond rAtti's MahimAavabOdhanam i? She walked on rough, gravelly and thorny andthorny on rough,gravelly She walked i? sult as a result of SadAchArya KaDAksham. KaDAksham. asaresultofSadAchArya sult known for his reverence for the bhAgavathAs knownforhisreverencethebhAgavathAs SrEyO mE jeevithAn-marthum vihInAya vihInAya SrEyO mEjeevithAn-marthum ). Those were her sufferings during were hersufferings ). Those dam vislishyavAsOvanE(jAtO)” Badhira: ft feet were torn by the gravels and thorns. ft feetweretornbythegravelsandthorns. as a result of the abduction by the evil asaresultoftheabductionbyevil ng such sufferings at LankA? She put up up She put atLankA? ng suchsufferings ize thepowerofkaala gathithanseeing tting up all these sufferings to show the to show the upallthesesufferings tting ra KaaNDam,whenheseesHerfirstin va virOdhis and assures Moksham. va virOdhisandassuresMoksham. KaraNa KaLEbarai: ghaDayithum KaraNa KaLEbarai:ghaDayithum ” is perception or right judgment perception orrightjudgment ” is ” or the BadhirAndha: (deaf and and (deaf theBadhirAndha: or na: ThrAthumaagathA ess (mahimai) and are ess (mahimai)andare ” ). (Thiruvaimozhi: VII-.5.2) (M of Yoursufferings. which aretherootcause you wantforthem,co ofwhat comprehension ofth forthesake unimaginable sufferings way inevery matching and karuNAvaruNAlayam ( Lord Your wayof righteous through out of His own sankalpam in Aa own sankalpamin of His through out went that He talksabouttheuntoldsufferings EvenLordRamachandra Vaibhavam. Lord's her herand are incapableofunderstanding who humans, oftheungrateful is forthesake including raajyaBramsam,vanavaasam suffering underwent every Her Lord,but like garbhavaasam notundergo did Maanidams. SithADevi janams ( ( sufferings untold and suffered young bride twelve months,rejectedraajyam,went toforest (alakshmI) thatcanconsumefire indeedismydurbhAgyam has died.Such theforest) (Mydearfriendin dear friendJatAyu for SrIRanganAyaki,HisMother! Bhattar's bhakthi is Such of Hersufferings. root causes forbeingthe PirAtti of SvAtantryam) hecurs ParAsara Bhattarand enrage Swamy EANING ParAsara Bhattar hasinmindthefamo ParAsara Bhattar The Lord was borninmanushyayOniandsu The Lordwas My kingdom is lost; exile to the forest was ordered for Me; SitA has also been lost; My lost;My been hasalso SitA forMe; wasordered the forest to exile islost; My kingdom Both these associated misfortunes as well as misfortunes as Both theseassociated sey nanRiaRiyAthaMaanidams ): naatai aLitthuuyyac-chey nattil piRanthupadaathanapattumanisarkkA naatai naliyumarakkarainaaditadinthittu RaamO VigrahavAnDharma: raajyam bhrashtamvanEvaasa: idhrusIyam mama-alakshmI SitA nashtaamruthOdhvija: nirdahEdhapi hipaavakam nirdahEdhapi itself(thatconsumesall). raNya KaaNDam(Chapter67slOkam24): ). Hesavedtheworldandgavesalvationtoallthose 149 padAthana pattu thu nadanthamaikEttumE es the svAbhAvika GuNams (KaruNai and and (KaruNai GuNams svAbhAvika es the to fulfill His promise to His father with His His Hisfatherwith to tofulfillHispromise e wretched andworthless,whohaveno e ndemnation be on those guNAs of Yours, ofYours, guNAs beonthose ndemnation the unique ones experienced by SitAPirAtti ones experienced the unique and separationfromherdearOne.Allthis us Paasuram of us Paasuram with Your Lord. If you underwent these these underwent If you Lord. Your with ffered garbha vaasamlikeamortalfor ffered garbha ). You are also a Dharma moorthy ). YouarealsoaDharma ) for the sake of the ungrateful ) for the sakeof the ungrateful Swamy NammaAzwar Swamy NammaAzwar sadagopan.org sadagopan.org Bhattar lists a variety of the activities of avariety oftheactivities Bhattar lists MyTili ( His RamAvathAram. He points out that Her out that points He His RamAvathAram. as Her avathAram during RanganAyaki ThAyAr A M S manTanam (churning of the milky ocean for ofthemilkyocean manTanam (churning milkyo sayanam(recliningonthe abdhi First says thattheorderdoes not sticktoanykram kaaryams. sayana, tann-maTana,Haradhanur-bhanjana, mental fancies? Your please everyoneof dance! trunk enacta ten- the He cutasunder would acreeper-length; He broke the necessary, He builton (itbecame) it once;when mighty bow of forthesimplereas residence onthemilk-ocean, SivA just in order LOKAM DDITIONAL EANING Vatsya VeerarAghavAcchAr swamycomments Vatsya VeerarAghavAcchAr ParAsara ofSitAvathAram, In thecontext when for You, notdo Your consort What would SitA! TheLordwilldoanything Oh Mother In the54 adhI MyTili,justlikeintheUp 54 ACCORDING C th adhi-sayithavAn abdhim N adhi-sayithavAn abdhim kimivana:pathi:karthAthvacchAru-chunchumanOraTa: slOkam,SwamyParaasaraBhattarco OMMENTS api dasamukhImlUthvAra Hara-dhanur-asouvallIbha ikimvnpit> ktaRTv½aqucuÁcumnaerw>. TO hrxnursaEv‘IÉà D R .V.N. V ED BhagavAn to please His dear Consort:“ His toplease BhagavAn anishads, “adhIhi BhagavO BrahmEthi” anishads, “adhIhi 150 A aaTO mamanTababandhatam Lord will do anything to please Her: toplease will doanything Lord NTHA the PeNNamuthu, MahA Lakshmi); next comes nextcomes MahALakshmi); the PeNNamuthu, ksha: Kabandhamanarthyat ksha: Kabandhamanarthyat am (Timesequence)and isalloverthe place. abdhi-bhandhana, raksha:kabandhanartana abdhi-bhandhana, cean) is mentioned andisfollowedbyabdhi ismentioned cean) on that you were once born in it. He churned in it.Hechurned onceborn thatyouwere on headed monster(RavaNA)tolethisheadless njam BabanjachaMyTili it abridge-link(Sethu)tosecureyou.Indeed Bhattar addressesSrIranganAyakihereas to winyourhand,albeit,veryeasily as He SitA PirAtti to accompany the Lord during during the Lord accompany to PirAtti SitA He imagines that His only dutyisto imaginesthatHis He D for your sake. He takes His reclining Hisreclining Hetakes for yoursake. about the order of the above deeds. He about theorderofabovedeeds.He ESIKAN ntinues to pay his tribute to SrI toSrI topayhistribute ntinues : ! , ). Then, ). Then, abhdhi- ” adhisayam leadstoarandom selectedduringrecall) ordering oftheitems krama: Vaakyam:“ with aPramANa in ahelter-skelterway. is described actsoftheLord the pattern).Thesequenceof in adance-like around trunk jump ofth followed bykabhandhanarthanam(cutting ocean toge dam acrossthesouthern (building a Svay SitA in the SivaDhanus of breaking over it, break the mighty Siva KOdhaNdam, dest Siva KOdhaNdam, mighty over it,breakthe He willr overHisdearconsortthat stricken (a notconceivable will doeven things thatare doing anything,mightyorsmall,justtoplea Indeed,Wh manOraTa:). wishes (ChADu-chamchu- to please Her. to pleaseHer. Vatsya VeerarAghavAcchAr Swamy points out that the disorderly sequence is consistent isconsistent sequence thedisorderly that out points Swamy Vatsya VeerarAghavAcchAr The properorderwouldbe: Bhattar wonders loud as to whatRanganAthawi Bhattar wondersloudas ” (For those endowed with deep devotion ” (Forthoseendowedwith Lakshmi. Lakshmi. of inhonor ocean on themilky Reclining Koorma avathAram theearlier during is which MahA Lakshmi, togain the MilkyOcean Churning of Destruction ofRavaNAthereinthebattlefield to LankA ocean toget overthe Building adam Siva tomarrySitA of thebow Breaking jumbling ofeventsacrossa athyantha bhakthi-yukthAnAm naiva Saasthram na cha cha Saasthram na athyantha bhakthi-yukthAnAmnaiva 151 amavram; the next item is sEthu bhandhanam sEthu bhandhanam is amavram; thenextitem ecline in the milky ocean, churn it, build a dam dam ocean,churnit,builda ecline inthemilky se andamuseHer.“kim gaditham sarvamapikuryAth).Heissolove- . The conclusion is thatBhattar'sbhakthi . The conclusion it being the place of birth ofMahA placeofbirth the itbeing roy RaavaNa or forthat roy RaavaNa e heads of RaavaNA and letting his severed e headsofRaavaNAandlettinghissevered t to Lanka to retrieve His consort); this is this consort); toretrieveHis toLanka t , thereisnosaasthramortime-based ll not do to please His Consort's fanciful fanciful HisConsort's notdotoplease ll at will he not do? He will not cease from will notceasefrom do? He not at willhe disordered timesequence. disordered vaanakuryAth?”He matter anything else sadagopan.org sadagopan.org those, who are blessed to see itasArjuna those, whoareblessedto His visvaroopam.Heenjoysreveal context of SahasrAksha: Sahasra Paadh” and as Paadh” and Sahasra SahasrAksha: A (M S subsumed as a fraction of a drop. of subsumed asafraction bliss. Inth of great area flood You bliss. ofthat whirlpool in the gets lost leelaiwithyou.He srungAra beforetheblissof insignificance paleinto leelaiwithyou.TheotheraanandhAnubhavams when HeengagesinsrungAra chEthanams happy.InspiteofalltheseavathA UpEndran aswell as mathsya-KoormAdhiav VishNu am VyUhAvathArams, anotheroneas guNams). Inadditionto Visvaroopam, he faces, eyesandotherlimitlesslimb (“ is onlyaminisculeoftheblissaris Vaibhavam LOKAM DDITIONAL Bhagavatha: SarvaprAkaravibhava:apiLaks EANING Oh KamalA PirAti! VedAs and Sruthis saluteYourdearLordas andSruthis VedAs Oh KamalAPirAti! displays One beloved Your PirAtti! Oh Periya In the55 55 ): C th slOkam, Swamy ParaasaraBhattarstat Swamy slOkam, OMMENTS kvachana hi vibhrama bhramimukhE vinimajjati tE|| kvachanahivibhramabhramimukhEvinimajjati dasa-sata-pANi-paada-vada avataraNair-athaisccha rasayanKamithaKamalE apinija-vaisvarUpyavibhavai:anrUpaguNai:| Kvcnihivæmæimmuoeivinm¾itte. Aip injvEñêPyivÉvErnuêpgu[E> , : Avtr[ErtEí rsyn!kimta kmle dzztpai[padvdnai]muoEriolE> s. His auspicious attributes His auspiciousattributes s. n in the battlefield of Kuru KshEthram. KshEthram. ofKuru n inthebattlefield “anantha baahu-udhara vakthra nEthram” vakthra baahu-udhara “anantha 152 ing His Visvaroopam and gladdens the mind of andgladdensthemindof ing HisVisvaroopam ing from His leelA vilAsam (love play)withHer ing fromHisleelAvilAsam(love at floodofbliss, His otheraanandhams get hmi vilAsa-lava anubhavEnaparyAptha: hmi athArams and enjoys Himself andmakesall andenjoysHimself athArams takes other avathArams such as the four four such asthe avathArams other takes ra aanandhams, He has the greatestofbliss ra aanandhams,Hehasthe nAkshi mukhai:akhilai: Visvaroopam with thousands of hands, legs, legs, of hands, thousands with Visvaroopam ong the Trinity and yet anotheroneas the Trinityandyet ong es that all the modes of Lord's Lord's allthemodesof that es are limitless (anantha kalyANa (anantha kalyANa are limitless ! “Sahasra sIrshA Purusha:, “Sahasra sIrshAPurusha:, in the ”): (M swirling inside a whirlpool formed by that flood. thatflood. by formed awhirlpool inside swirling inafloodand one swept appear likesome Him makes her Lord,which RanganAyaki over ( Lord Her with sport amorous bytheDEvi's generated aanandham the LeelAvilAsa to compared magnitude in dewdrop arelike together aanandhamscombined ocean; theother like the One aanandhamisvast inapo likeonebeingcaught aanandhAnubhavam YourleelAvilAsams by Youduring experienced Viswa roopam, VyUhAvathArams, DasAvathArams) become adrop in theflood of thebliss aanandhams Theother aanandham. in that lost from thatlo You experience the aaanandhamthat this way: You arewarmingtheuniverse( onlyyourinfini form!Ibehold of universal end,nomiddlenorthebeginning sides. Iseeno Your consort for Your sport. forYoursport. Your consort dasAvathAranandYour PirAtti incarnates as to protect avathAram VishNu the He takes asParaVaasudEvan, four vyUhAvathArams anEka baahuudharavakthranEthrampa EANING With multifold arms,stomachs,mouthsand With The joyousandawestruckArjunabrokeinto You are aadhi-madhyAntha rahithan. Youare rahithan. You areaadhi-madhyAntha All these enjoyments that you experience isone All theseenjoymentsthatyouexperience In addition to the Visvaroopam thatHe delights in revealing, He also enjoys taking the naantham namadhyampunastavAd ): SamudhrE ThushAra iva SvatEjasA visvamidham ta SvatEjasA visvamidham te form on all sides with endless limbs. limbs. with endless on allsides te form 153 Pradhyumnan, SankarshaNan and Aniruddhan. andAniruddhan. SankarshaNan Pradhyumnan, syAmi ThvAMSarvathO-anantha-roopam takes on the appropriate matching roopam as as roopam matching appropriate onthe takes the Universe and enjoys those leelAs. He He those leelAs. enjoys Universeand the im pasyAmi VisvEsvaraVisvaroopa im pasyAmi with Your Piratti. You are drowned in that Piratti. Youaredrownedinthat with Your too of you. Oh Lord of the Universe! Ohyou Lord ofthe too ofyou.Oh sthuthi of this extraordinary visva roopam sthuthi ofthisextraordinary eyes, I witness Your infinite form on all formonall infinite Your eyes, Iwitness ve play is some thing else again. You are ve playissomethingelseagain.Youare werful whirlpool and losing His foothold. werful whirlpoolandlosingHisfoothold. of leelAchEshtithams from the (arising thing. Your love play with Your Devi and anantha veeryan. With Your own tEjas, anantha veeryan.WithYourowntEjas, ). Such is the bewitching power of Sri pantham ThvAm pasyAmi ThvAm pantham --GIthai: 13.16 13.16 --GIthai: ). sadagopan.org sadagopan.org S M S Milky Ocean with great affection; beca Milky Oceanwithgreataffection; husband. are home,You very husband's fond Your joining as“ by theVedams praised famous location naturally Youarevery toit. much attached us. tobenear ofSreerangam infavour Vaikuntam) abode(Sree perennial and Yourhusband's evidentlyYouha thislocation; grace, Youenjoy yetdeservingYourMotherly and vaibhavam unmatched aboutYour nothing me, knowing all like Your children, arebut which of allcreatures, thewellbeing ofensuring purpose Your to yo and dance,whereinSHREEsabdhamrefers Vaikuntam as Pukkaham and choose Sreerangam andchoose Pukkaham as Vaikuntam tominimi ones likeus)isyourmotivation purposes). place, atermusedforUpachAram Rang RangaBhUmiandSriya: us. ThisisYour pla most auspicious the You as sites dearto ch You janams).Since (akinchana helpless ones most pr Your SREERANGAMas however chosen padham Paramam VishNO: “ Vedams as the in abode)celebrated husband's (Your Pukkaham Your You adore PECIAL LOKAM EANING Your home Yourbirth Oh SarvaLokaMaathA! in thesens is calledSREERANGAM shrine This N 56 Janana Bhavanapreethi Janana ACCORDING OTES kshamamithidhiyAbhUya Janani ! dayita prEmNA pushNAsi tathparamampadam| prEmNApushNAsi Janani!dayita udadhi parama vyOmnOr-vismruthya mAdrusa-rakshaNa- vyOmnOr-vismruthyamAdrusa-rakshaNa- udadhi parama Janana bhavana preethyA Janana bhavana : jnin ]mimitixyaÉUy>ïIr¼xaminmaedse. TO %dixprmVyaçaeivRSm&Ty ma†zr][- D jnnÉvnàITya Êgxa[Rv< bhumNyse bhumNyse Êgxa[Rv< jnnÉvnàITya ”. You have set aside those special and meaningful abodes and and abodes andmeaningful ”. Youhavesetasidethosespecial R ! .V.N. V diytàeM[apu:[ais tTprm< pdm! , (Fondness for Your birth place) makes You consider the Your birthplace)makesYouconsider the for (Fondness use of Your love for Your husband ( husband loveforYour use ofYour EDANTHA 154 dugdhArNavam BahumanyasE dugdhArNavam Tadh VishNO: Paramam Padham Paramam Tadh VishNO: :SrIranga dhAmani mOdasE || :SrIranga dhAmanimOdasE ce (Sree) for Your sport (Rangam) of protecting protecting ce (Sree)forYoursport(Rangam)of ze the importance of Your birthplace and SrI ofYourbirthplaceandSrI importance ze the Your husband's home (Puhuntha aham) is the aham)isthe home(Puhuntha Your husband's Maadhrusa RakshaNam (protection ofhelpless RakshaNam (protection Maadhrusa ve spurned Your birth-place (the milky ocean) (themilkyocean) birth-place Your spurned ve am and is not Sriyutham Rangam (auspicious Rangam(auspicious am andisnotSriyutham ose residence in SrIrangam over the other two overtheother ose residenceinSrIrangam (PiRantha aham)istheMilkyOceanand(PiRantha of this home too, since You adore Your Your Youadore since too, home this of D u. Because You have chosen this dais for dais for this You havechosen u. Because for the express purpose of protecting us. of protecting purpose for theexpress eferred place of residence to save us to place ofresidence eferred ESIKAN e that it is the court-hall for your sport foryoursport court-hall the is that it e : Dayitha PrEmai ”. As the bride ”. Asthe Tadh ), ), Swamy ParAsaraBhattar. archAvathAram ofSr (adhisayathvam) ofthe SrIranga dhAmanimOdhasE(Yourevelatthisab “Ranganaayaki Thayar’sRangaBhumi,Sreerangam” 155 I RanganAyaki at Sreer ode of SrIrangam) now. This is the wonder now.Thisisthe wonder SrIrangam) ode of angam according to according angam sadagopan.org sadagopan.org Naayaki. perceive, all youravathArAswereonlyrehearsa such asSeethA in avathArAs were alsoreckoned and thelike,shineinyourstationatSrIrangam, A M S sahishNuthvam (empathyforthe not svayam VeerarAghavAchArya. Itis Naayaki. archAvathAram asSrIRanga yourcurrent displayduring forthefull tobeadressrehearsal seems VibhavAvathAram Therefore, whateveroutstandingattributesthat of allandisforenjoymentattimes.VibhavA ArchAvathA sufferingsamsAris. benefit ofthe SrI RangaNaayaki.AlloftheseMangaLaguNams andthelikeappeartoberehearsals PirAtti displayed attributesofyours these auspicious your residenceatSrIrangamasArchAMoorth foryour and concern affection Your children, DayA (Compassioneven towards paramaslAgyagu refuge). These has sought (Overlooking dhOsha BhOgyathvam LOKAM DDITIONAL EANING OudhAryam is svArTa nairapEkshaNyam according to the VasurAsi commentary of SrI ofSrI to theVasurAsicommentary according nairapEkshaNyam issvArTa OudhAryam DayA towards overflowing the Theboundlessgenerosity, SrI RangaNaayaki! Oh Mother bounteousness, traits as All Your Oh Mother! 57 ACCORDING COMMENTS SeetAvatAramukhamyEtatamushyayOgyA|| poorvEshusarvamatisayitamathra Maata:| OudhArya KaaruNikathAsrithavatsalatva- SrIrangadhAmni yadutAnyad udAharanti udAharanti SrIrangadhAmni yadutAnyad TO : D sItavtarmuometdmu:y yaeGya. AaEdayRkaéi[ktaiïtvTslTv- pUveR;u svRmitzaiytmÇ mat>, R ïIr¼xaiç yÊtaNyÊdahriNt .V.N. V thosewhooffend)were displayedinVibhavaavathArams sufferings ofothers). Aasrit sufferings one's defects andyethavingaffectionfortheone, who one's defects EDANTHA 156 to gain perfection during your archAvathAram as archAvathAram your during to gainperfection prayOjanam. KaaruNyam isPara dukkha ram unlike VibhaavathArams isforthebenefit unlikeVibhaavathArams ram during Your Vibhava avathArAms as SeethA avathArAmsasSeethA Vibhava Your during erring children are abundantlyexperiencedat erring children thaaram is limited to a certain time and place. thaaram islimitedtoacertaintimeandplace. you displayed as SeethA PirAtti during Your Your youdisplayedasSeethAPirAttiduring Nams displayed as KshamA (Forbearance), asKshamA displayed Nams y. AllwhatIthihAsa-PurAnamssaluteabout y. with great lustre. Evidently, these qualities with greatlustre.Evidently,thesequalities that you took; this is no wonder since, asI wonder since, is no that youtook;this l acts for this final portrayal as SrI Ranga l actsforthisfinalportrayalasSrIRanga mercy, mercy, sympathy for thesurrendered one, D have attained a state of perfection for the haveattainedastateofperfectionforthe ESIKAN : ha Vaathsalyam is aasritha ha Vaathsalyamisaasritha ArchAvathAram as SrI Ranga Naayaki,whentheyreachtheirpeak. ArchAvathAram asSrIRanga such astheSeethAvathAram.Allofthosedispla “Thiruindallur RanganaayakiThaayarwithPerumal” 157 ys seem to be abhyAsam (rehearsals) for the abhyAsam(rehearsals)forthe ys seemtobe sadagopan.org sadagopan.org supplication! the la enough forhim,equalto everevidentin isindeed bashfulness--that in returnforthatanjali;what Vaikuntam in Yourextremekindlinessagree A M S the utterance oftheword“Nama:”it the utterance vidhEma NAMA UKTHIM (SrI RanganAyaki). NammAzhwAr refers to this Bhara samarpaNam this Bhara to refers NammAzhwAr ukth Nama performed devotee, whojust Vaasam. Evenaftergranting alltheseboons,sh Vaathsalyam induceshertograntsakala and oudhAryam unmatched sabdham.The ofNama: totheaccompaniment anjali performed Vaadhina: “ Dr.VedAnthaDesika SrIDEvi. with associated of SrImathRahasya Thraya Saaram toexplai sumanthArkatkkE DEvajushtAm UdhArAm LOKAM DDITIONAL EANING What isthisextremebounteousness? The very last manthram of IsAvAsyOpanishad endswiththepassage:“ of IsAvAsyOpanishad The verylastmanthram This slOkam is the one quoted by Swamy Desikan in the SiddhOpAya SOthanAdhikAram SOthanAdhikAram intheSiddhOpAya Desikan istheonequotedbySwamy This slOkam Oh Mother!Letanyonesupplicatehishandsin 58 ” All the sins are destroyed and SrI Devi's oudhAryam flows towards the one, who flowstowards theone, oudhAryam andSrIDevi's are destroyed ” Allthesins ACCORDING C OMMENTS ” in ThiruvAimozhi III.3.6. III.3.6. ” inThiruvAimozhi asmai na kincith-uchitam krutam-ithyathAmBa! asmai nakincith-uchitam aisvaryam aksharagatimparamampadamvaa tvamlajjasE kathayakOyam udArabhAva:| kasmaichith-anjalibharamvahatEvitIrya| TO ” to salute the unique bounteousness and generosity of SrI Devi of andgenerosity bounteousness theunique ” tosalute ASmE nikiÂt! %ict< k«timTywaMb Tv< l¾se kwykae=ymudarÉav> . : ”. When one foldsone'spalmsand D kSmEict! AÃilÉr e burden/Sumai)as“ bhUyishtAm tE bhUyishtAm Nama ithyEva Nama ithyEva athu ( but theelevatedformofAnja toMoksham greatboons (up anjali yieldingthese on based AchAryans Here, AzhwArs, Moksham. Paapams ofa Jeevan. and PuNyams the results.Itdestroys anjaligivesimmediate otherdharmAs, to In contrast and canbepracticed byall.Anjali isknownas performing Anjali,whichmeltstheheartofth th out points SwamyDesikan that commentary, us blessed Swamy Desikanhas SthOthra rathnam. gathi”. ParamA are“MukthAnAm HisConsort Lordand BothOur ofMoksham. PurushArTam PhalanslikeIsva not kshudhra is gathi Padham My Parama manner, allthewayto special one, I willleadthat says “nayAmi”. onefo When “Anjali Vaibhavam”. rahasyam of of doing) niyamam, aavrutthi(num niyamam, of doing) of Kaalam,dEsam, anjali hasnorestrictions Jn~Anam (clearwisdomaboutTatthvams),wh dEva prasAdhini hastham ( Hisabhaya through oftheboons quick granting Abhaya Hastham.Anjalidonebyaprapannanyiel is chinham IftheChEthanan's BharanyAsam. ParamAnugraham of the Empress of SrIrangam. SrIrangam. of oftheEmpress ParamAnugraham DayA ofSrIRanganAyakiarereleased thebeneficiaryof andthe chEthanan becomes achieve.The it can limittowhat is no andthen there bytheequallypowerfulgesture(Mudhrai)ofAnjali, sabdham isaccompanied UpAyAnusht and kaimkarya VirOdhi PurushArTa many prabhAvams (glories) as revealed to us by Swamy Desikan: asrevealedtousby (glories) many prabhAvams BhUyishtAm nama ukthim vidhEma namaukthim BhUyishtAm There have been legitimate questions/doubts about the power of Anjali to grant even to grant Anjali of thepower about been legitimatequestions/doubts There have by Swam The powerofanjaliissummedup The vaibhavam of Anjali Mudhrai isceleb Anjali Mudhrai of The vaibhavam Anjali yields “satthva unmEsham” (birth Anjali yields“satthvaunmEsham” The Nama: sabdhamdestroysthreekinds of asEsha kalyANa kAranathvam (har asEsha kalyANakAranathvam sins) of all (destruction nivarthakathvam asEsha dhOsha Aasu kaarithvam(QuicktoyieldPhalans) anjalihas garbha,prArTanApoorvaka This anjalidonebyaMumukshuwithPrapatthi ). li incorporating SaranAgati inside it: Prapatthi garbhathvam garbhathvam it:Prapatthi inside SaranAgati li incorporating ber of repetitions) niyamam. niyamam. ber ofrepetitions) binger of all auspiciousness) ofallauspiciousness) binger ). Anjali is the chinham (adayALam/mark) of (adayALam/mark) ). Anjaliisthechinham deepest springs of OudhAryam, Vaathsalyam and ofOudhAryam, springs deepest 159 VarNAsrama adhikAra niyamam, prakAra(way VarNAsramaadhikAraniyamam, who has performed SaraNAgathy to me in this in this tome SaraNAgathy hasperformed who ryam, AathmAnubhavam et al but Parama Parama et albut ryam, AathmAnubhavam e Lord. Anjali is a common (pothu) dharmaam e Lord.Anjaliisacommon(pothu)dharmaam the best among dharmAs relating to the Lord. thebestamongdharmAsrelatingtoLord. lds one's palms and says “namAmi”, the Lord Lord the and says“namAmi”, one's palms lds (nayAmi ParamAm gathim). That ParamAm ThatParamAm gathim). ParamAm (nayAmi and growth of Satthva guNam) and Samyak andSamyak guNam) Satthva of growth and ich leadonto Onceagainthis Moksham. rated by Swamy Desikan in his chillaRai his chillaRai in Desikan rated bySwamy Anjali, theLord'srespondingchinhamis have Sruthi pramANam pointed out that ds boons at all levels and Lord assures that all levels andLordassuresthat ds boonsat with a commentary for this Sri Sookthi. In with acommentaryforthisSri ) isnot the simple folding ofone's palms, Ana VirOdhi. When that Powerful Nama: Powerful Nama: Ana VirOdhi.Whenthat y AlavanthArinthe28thslOkamofHis at there are no time restrictions about at therearenotimerestrictionsabout VirOdhis: sEshathva svaroopa VirOdhi, svaroopaVirOdhi, sEshathva VirOdhis: anjali paramA mudhrA kshipram kshipram paramAmudhrA anjali sadagopan.org sadagopan.org not done enough for one who holds anjali mudhrA in front of Her. of infront anjalimudhrA who holds enoughforone not done Such indeed is theanjaliVaibhavamthatma Such indeed permanent phalans) akshaya phalapradhathvam(yielding tothem) ofalllinked (protection rakshakathvam anubandhi “Thirupaarkadal RanganaayakiThaayaar” 160 kes even SrI RanganAyaki blushthatShehas kes evenSrIRanganAyaki proficient in Karma-Jn~Ana-Bha in proficient too”. toyou indeed unbearable that evenyoucanhardly forbear andexcuse.Iam situation. shouldbeinevitableinsucha worst, andIamastrangertothefeelingofregretgriefthat which one'searnestdesireisthedesideratum, Karma orBhakthi.WithrespecttoPrapaththi Nana or respectto qualified with not anutterdestitute, Mother! Iam Ohmy of theAlmighty. Vaathsalyam here: ofhisutterunfitne for herprotectioninspite ofSriRangan legendary oudhAryam(generosity) previo unfitness) toSrIRanganAyaki.Inthe A M S Janani). ours is forustoutterandcorrect It slOkam. is fo It anushtAnam. and AchAram, VairAgyam did not Bhattar SrIParAsara benefit ofus. LOKAM DDITIONAL EANING Iknow.Buthavebeenaccumulatingsins The LordandYouareextremeforbearers, “An individualoughtevidentlytopossesssome In the59 Bhattar describes himself asaMoorkkananddhur himself Bhattar describes slOkamalmost at This NaicchAnusandhAna 59 ACCORDING th C slOkam, Swamy ParaasaraBhattarexpr Swamy slOkam, OMMENTS BadhnAmi mUrga charitas-tava durbharOsmi || mUrgacharitas-tava durbharOsmi BadhnAmi Jn~Ana-kriyA-bhajana-sampadakinchanOham Jn~Ana-kriyA-bhajana-sampadakinchanOham icchAdhikAra sakanAnusayAnabhijn~a: | sakanAnusayAnabhijn~a: icchAdhikAra TO aagAmsi Devi! yuvayOrapi dhussahAni yuvayOrapidhussahAni aagAmsi Devi! b×aimmUoRcirtStvÊÉRrae=iSm. : D Aaga sadagopan.org sadagopan.org M P Bhakthi. IhaveaBhakthi;one thatcannotbeke Bhakthi. their anubhavams: examples of be naicchiyam way ofconductingourselveswith and yetfor yOgam Bhakthi yOgamorPrapatthi Theywe to howweshouldconductourselves. as us waystoinstruct moving Paraasara Bhattarintheirown priorto NaicchAnusandhAnam of alltheselapses. spite in can cometohisrescue whether She of Moorkkhan declares thatheisacomplete Sri RanganAtha ofboth anger theThiruvuLLam tosaythathecont continues inthethirdline RanganAyak begs forSri it and mere wishtodo with whichisdone prapatthi, eventheeasyroute of hedidnotmaster Bhattar admitsthat Jn~Ana, Karmaandknowledge about BhakthiyO forbearance. In spite of it all, OhRanganAyakforbearance. Inspiteofit my carelessdeeds. more sinsthrough accumulate mahAap upwithsuch toput limitless capacity patience andforbearance. He limitless for your known Lord,bothare andYour You Among He says: save him. to practice oftheseupAyams orcapa desire burning of any that heisdevoid skills over hislackof not evenhaveanyregret Prapatthi, whichisaccomplishedthrough“icchA- in Tamilthisway: OORV EANING “I havenotacquiredastature byKarmaorJn~Ana.Onlythese twoaresaidtolead to an SwamyAlavanthAr NammAzhwAr, Swamy iden line, Bhattar In thefirst Thirumalai NallAn RaamakrishNa IyengAr Swam NallAn RaamakrishNaIyengAr Thirumalai A CH ACCORDING A RY muRRumE moorkkanEnaimudi sERRUt-thAmarai sennalUdimalarSirivaramangalanagar kuRRamE puriyAniRpankothikkanummiruvaruLLam Unnai vittonRumaaRRahinRilEnAravinaNaiammAnE A' veeRRiruntha YenthAi!Un saRRumE aRivukanmamBha S N kaRRilEn icchaipeRRikavusalamirangalDevi! “nORRa nOnbilEn nuNNaRivilEnaahilum “nORRa nOnbilEn AICCH TO D A R NUSANDH .V.N. V tifies himselfastheone,wh EDANTHA A 162 NAM inues to accumulate more sins withabandonand toaccumulatemoresins inues despicable conduct and asks his Divine Mother Divine his andasks conduct despicable i, Youmustcometomyrescueandsaveme. bilities or firmness of purpose to engage in the toengage ofpurpose firmness bilities or to follow anyone of th tofollowanyoneof arAdhams and unfitness of mine. I continue to mine. Icontinue of andunfitness arAdhams re ParipoorNa adhikAri re ParipoorNa akku mihaiyallEnangE” akku mihaiyallEnangE” n and His consort, SrI RanganAyaki. Bhattar Bhattar Hisconsort,SrIRanganAyaki. n and fore the Dhivya Dhampathis. Here are some fore theDhivyaDhampathis.Herearesome i's dayA in such a state of helplessness.He i's dayAinsuchastate Such a miserable one is a challenge toYour Such amiserableoneis THAT pt at rest; that is passionate that makes me thatmakesme pt atrest;thatispassionate re I am standing before You testing that testing You before re Iamstanding our sake as AchAryAs, they showed us the showed us our sakeasAchAryAs,they yumO thaangaNeethAn? mAthram” in a trice. He says that he does D ga sampath(wealth).Inthesecondline, d AchArya RaamAnujA have performed performed have AchAryaRaamAnujA d kthiAm sampathillai ESIKAN y has translated this slOkam beautifully beautifully y hastranslatedthisslOkam B HATTAR : o has not even aniotaof o hasnoteven REMEMBERED e above routes. He says He e aboveroutes. --ThiruvAimozhi: 5.7.1 --ThiruvAimozhi: s for performance of s forperformance : your feet). Ihaveno displayed anyBhakthitowardsYou. not M andhelpme!” Yourfoldofprotection within me as verdantpaddycrops,count near growing at onAadhisEshA urgency, OhmyLord,seated So the salvation. forattaining type,atool yOga Bhakthi the of is not my bhakthi restless. But you not withstanding my hypocrisy of fervor. my hypocrisyof you notwithstanding thispossible.OhKrishNa,ow made that has believe it,Iknow.ButitisallHisgrace,which truthfully,Isay,Hehas devotion; but come a dear, “My dearLord,Mygem-like earnestness. anextern Idisplayed my heart.Butfraudulently our benefit powerful NaicchAnusandhAnam. NaicchAnusandhAnam. our benefitpowerful capableofperfor Bhattar saysthatheisnot outofquestion. asanupAyamisthus yOgam hopeandsalvation.Bhakthi for prospect a siddhi WhenkarmaanushtAna that anubhavam. issaid time, pararoopaSaakshAthkAraBhaagyam Svaroopa Jn~Anaman will leadto that inturn EANING (Oh Lord! I do not have the discipline of do nothavethediscipline (Oh Lord!I With vulgar tastes and trivial interests, Ihave trivial interests, and vulgar tastes With KarmAnushtAnam must be completed to gain must becompletedto KarmAnushtAnam ACCORDING ThvaccharanaaravindhE !akin “Na dharmOnishtOsmi nach “Na dharmOnishtOsmi yenRenRu poyyEkaimmaisollipuRamepuramEyAdi meyyE peRRazhinthEn vithi vaaykkinRu kaapAr? meyyE peRRazhinthEnvithivaaykkinRukaapAr? Thvath PaadhamoolamSaraNamprapadhyE” NinkaNum BhatthanallEn--ThirumAlai:25 “KaiyyAr ChakkaratthenKarumANikkamE IyyO !KaNNapirAn ! aRayO inipponAlE” IyyO !KaNNapirAn!aRayO (I have not developed any Bhakthi towards You). towards anyBhakthi (I havenotdeveloped TO D R .V.N.V: --- Swamy AaLavanthAr's SthOthra Rathnam: slOkam 22 Rathnam:slOkam SthOthra --- SwamyAaLavanthAr's 163 ming Prapatthi either. Thus Bhattar records for for records either.ThusBhattar Prapatthi ming n Your defeatbeforerunningaway!Ihavewon n nd given His bliss of company. You will hardly Youwillhardly nd givenHisblissofcompany. dharmam. I have no aathma Jn~Anam. I have IhavenoaathmaJn~Anam. dharmam. d further to para Svaroopa Jn~Anam. At that Jn~Anam. At Svaroopa to para further d AtmavEdhi na BhakthimAn AtmavEdhi naBhakthimAn chanO anayagathis-SaraNya is my equivalent of what you people call Fate ofwhatyoupeoplecallFate is myequivalent with the Chakra on the hand!” Falsewasmy onthe with theChakra Srivaramangala nagar,aboundinginlotuses Srivaramangala indeed no chance of nd Jn~Anamarenotthere,thenthereisno qualifications whatsoever. I seek refuge at qualificationswhatsoever.Iseekrefugeat al piety and devotion calling as if in real al pietyanddevotioncallingasifin to be gained and the Bhakthi rooted on on rooted andtheBhakthi tobegained discriminating intellect (nuNNaRivu); (nuNNaRivu); intellect discriminating cherishing the Lordin --ThiruvAimozhi:5.1.1 --ThiruvAimozhi:5.1.1 sadagopan.org sadagopan.org on Her GuNa Rathnams. Rathnams. GuNa on Her appeal is earnest and urgent since the nextsl sincethe urgent and appeal isearnest RanganAyakitoforgiv HisMother Bhattar begs sure refugeformetoberedeemed! thenatura have become butYou,who no power; grace.HoweverIlong deserve Your to no merit Iamca simple drama!Hundredsofsuchperjury as ifIto manner, and hypocritical a fraudulent greatho such confessionscopying (NirvEda Paddhathi). The60 Paddhathi). (NirvEda generalandin SriRang sthOthra granthams SwamyDesikanwill Naicchiyam. SthOth AaLavanthAr's and Swamy Naichiyam on Paasurams NammAzhwAr's of Swamy andfollowsthesteps NaicchAnusandhAnam A M S LOKAM DDITIONAL EANING The SlOkams of Sri GuNa Rathna kOsam ar Rathna GuNa Sri of The SlOkams I ama RanganAyaki! Isaidthat Oh Mother In the60 60 ACCORDING C th OMMENTS slOkam,SwamyParaasaraBhattarcontinuestodwellon the tAn ambha ! Satya-vachasa: purushAn purANAn | tAnambha!Satya-vachasa:purushAnpurANAn yadvA na mE bhuja-Balam tava Paada-Padma-- yadvA namEbhuja-Balam laabhE tvamEva saraNam vidhita: krutAsi || laabhEtvamEvasaraNamvidhita:krutAsi|| TO tanMb laÉeTvmevzr[ sadagopan.org sadagopan.org as a condition, any act or merit on as acondition,anyactor merit willnotrequire, KrupA type!(NirhEtukA NirhEthukA the graceof kindly me Your on shower me likethat! everything forme;Youarethepathandproce would bemyMother,Father,allmineandeventhe dharmaor are duty forme. Thatis,You You Both! of You lotusfeet the from the dust (pollen) belike on earth.Ishould prosperity ka kaimkarya- bliss.Yesthat gr a hitch, devotees without discerning minded years! How?(inwhatwa for hundred SrIrangam M S cradle in front of Her Sannidhi atSrirangamasasmallchild. Her Sannidhi cradle infrontof Swamy ParA masterly tributeof itisthe According totheseconddefinition, of elaboration,naycelebration) Quotation (and meanings: which hastwo stage, conclusion the to coming kOsamis Rathna GuNa SrI of TheSriSookthi RanganAyaki. LOKAM EANING But then I do not merit this. I have no right to ask for this. Therefore, it is that I pray you that Iprayyou for this.Therefore,itis But thenIdonotmeritthis. Ihavenorighttoask Here is the prayer of Swamy ParAsaraBhatta Here istheprayerofSwamy the is opininon my humble in kOsam rathna GuNa SrI definition, thefirst to According asNigamanam. isalsoknown ofaSyllogism uporconclusion TheSumming 2. known asNigamanam. word is ThequotationofaVedic 1. “Oh SrI RanganAyakI! Imakeafinalsubmis “Oh SrIRanganAyakI! In the61 nirdh:ukkham susukham chadA susukham nirdh:ukkham 61 SarvamdarmamaapitvamEvabhava ACCORDING SrIrangE Saradas-satamsahasuhrudh-vargENanishkaNDakam yushmat-paadasarOruhAntara-raj st and final slOkam, Swamy Paraasara slOkam, Swamy andfinal inÊR>o TO ïIr¼e zrdZzt sadagopan.org sadagopan.org from SrI Lakshmi Sahasra Naamams: from SrILakshmiSahasraNaamams: Family. Vangipuram Navaneetham Desikan, VedAntha Sannidhi,Dr.V.N. Oppiliappan RathnakOsamwith GuNa onSrI commentary Bhattar. write aboutthespecialSriSookthamcompos kind. worry ofany no roomfor is there isassured/secured, grace Ifher near anddear”. as cherishes “all thetone forus Devi(SriranganAyaki) of Sri importance on HerLord'schest. contact asShesits make the heads atherfeet(2)They place their holyf (1)Those special is Her Thiruvadi of (Compassio andDayA/anukampA magnanimity), awe!HepraisesHerKshAnthi devotion and (praNavam) SoumyaroopAyai nama: (praNavam) DhivyAyai nama: (praNavam) Thrayaantha roopAyainama: (praNavam) PumpradhAnEsvarEsvaryainama: (praNavam) Bhagavathyainama: (praNavam) Naarasimhainama: (praNavam) NaarAyaNyai nama: protection!). vyAjam,pleaseacceptme; without any angIkurushva “ for protection). Your object me as guNa abode oflimitlessauspiciousattributes: Your PurushakArathvam help me attain the Thiruvadi of Your Lord, the SiddhOpAyan). SiddhOpAyan). Lord, the Your of help meattaintheThiruvadi PurushakArathvam Your adiyEn would like to conclude thiscommentar liketoconclude adiyEn would toha adiyEn considershimselffortunate to the strength blessed mewith who SriranganAyaki, prayersto adiyEn offersmyspecial RathnakOsam! GuNa ofSrI message Such isthegrand andparamount Supremacy the Bhattaremphasizes ParAsara In thefinalslOkam,Swamy Such is the movingprayerofSwamyParA Such isthe I am deficient in satthva guNAs(GuNalEsan I amdeficientinsatthva (Oh My Mother SriranganAyaki! You must stand in the place of dharmAs and through in theplaceofdharmAsand must stand You (Oh MyMotherSriranganAyaki! SiddhOpAyEna BhagavathA madhishDamprApyEthyAsaya:” SiddhOpAyEna BhagavathA “Sarva-dharma -sTAnEPurush ” (I am an unfit one and yet out of your spontaneous and abundant KrupA ” (Iaman andabundantKrupA unfitoneandyetoutofyourspontaneous AgasmAth krupAm nirhEthukadhayAm sveekuru, sveekuru, nirhEthukadhayAm krupAm AgasmAth 168 eet render the Upanishads fragrant, when they whenthey fragrant, Upanishads the eet render rathna kOsam). Maam Sveekuru(Pleaseaccept rathnakOsam). akAratayA ThvamEvasTithvA all. HesalutesherashisFather,Motherandall. Vyjayanthi maalai fore Vyjayanthi ed by Her beloved son, Swamy ParAsara ed byHer beloved son,SwamyParAsara ve had the bhAgyam of completing the ofcompleting the ve hadthebhAgyam ). YouareananthakalyANaguNavathi(the (forbearance), OudhAryam(generosity/ (forbearance), y onSriranganAyakiwithselectedNaamAs approve of me as one eligible for Your eligible one of meas approve sara Bhattar overflowing with affection, withaffection, Bhattaroverflowing sara the tremendous help of my neighbor at helpofmyneighbor the tremendous n). Bhattar's celebration of the sacredness celebrationof n). Bhattar's the great scholar and scion of the famous of thefamous thegreatscholarandscion ver fresh through their ver freshthrough nama:(28) (praNavam) BhadrAyai (praNavam) Poorva-BhaashiNyainama: (praNavam) SuprasannAyanama: (praNavam) MaadhavaPriyAyainama: (praNavam) DhanaLakshmyainama: (praNavam) JayaLakshmyainama: (praNavam) RaajyaLakshmyai nama: (praNavam) PuNya-keerthanAinama: (praNavam) AnanathAyainama:(20) (praNavam) VaradhAyainama: (praNavam) SamaLakshaNAyai nama: (praNavam )bhUr-bhuva-svarayonijAyai nama: (pranavam) SarvarasAyai nama: (praNavam) NithyasuchayEnama: (praNavam) GuNapriyAyainama: (praNavam) SarvaSulabhAyai nama: (praNavam) BhadhrahOmAyainama: (praNavam) AnantharoopAyainama: (praNavam )tathDharma-dharmiNyainama:(10) (praNavam) SvAtantryaroopAyainama: (praNavam) dEvyainama: Oppiliappan Koil VaradAchAri Sadagopan Sadagopan KoilVaradAchAri Oppiliappan Daasan, VeNDum ThiruvaruL ThAyAr Sri RanganAyaki saraNam, ThiruvadigaLE SrImath AzhagiyaSingar LOkA: SamasthA:SukhinOBhavanthu 169 sadagopan.org