Sri RanganAyakai Nama: 

Slokam 3

Sri RanganAyakai Nama:

VandhE Nrusimha-JaayAm anAdhi-MaayAm apOhithum-hEyAm
Sulalitha-Sundara-KaayAm SurEndra-gEyAm Surarshibhir-dhyEyAm 

(meaning ): AdiyEn prostrates at the sacred feet of MahA Lakshmi, the consort of Sri Nrusimhan, the abode of all auspicious attributes ( GuNa Rathna kOsam )and the One whose beauty (soundharyam ) bewitches the mind of Her Lord; She is always eulogized by samastha DevAs with Indra at their head; She is meditated upon by all the Maha Rishis of austere penance.

This is a sthOthram that HH the 42nd Jeeyar of AhObila matam used while performing MangaLAsAsanam for MahA Lakshmi. She is indeed Sundara-Sulalitha Kaayai ( tender and beautiful form like the lovely creeper ) as visualized by ParAsara Bhattar in the second slOkam of Sri GuNa Rathna Kosam.

She is with Him in all avathArams and makes Her Lord famous with the names of Lakshmi Nrusimhan, Lakshmi NaarAyaNan, Lakshmi HayagrIvan and in short Sriya: pathi.It is in this context, sage ParAsara Bhattar salutes their inseperability in two slOkams of VishNu PurANam:

NithyaivaishA JaganmAthA VishNO: SriranapAyinI
YathA SarvagathO VishNu: TadhivEyam DhvijOtthama
devathvE dEva dEhEyam manushayathvE cha MaanushI
VishNO: dEhAnuroopam vai karOthyEsha aathmanas-tanum

(meaning ): As a Vibhu, Mahaa LakshmI is never ever seperated from Her Lord. She is the Mother of all the Worlds and their beings. Just as Her Lord is pervasively present ( VyApthi) every where, She is also present everywhere with Him as aNu or Mahath (atomic size or gigantic size). She assumes the dEva svarUpam or manushya svarUpam in accordance with the dEva or manushya svarUpam taken by Her Lord. She accompanies Her Lord with an anuroopam that corresponds to His roopam .

As a result of their inseperability, they are known as a "Sookshma Mithunam ", "anyOnya Misram " and  "AnyOnya PrathibhAdhakam ". This is the view of Sri Paancha Raathra Aagamam as quoted by Sri U.Ve. MukkUr LakshmI NrusimhAchAr Swamy in one of his magnificent articles on Sri Manthra Raaja Padha SthOthram dealing with the name "VishNu:":

tadEtath Sookshma Mithunam Paraspara Vichinvitham
aadhAvanyOnya MisrathvAth anyOnya PrathibhAdhakam 

(meaning ): This divine couple is a very subtle One. They excel by being together always. From time immemorial, it has been this way. We have to understand the glory of one of the partners by comprehending the glory of the Other.

Swamy YenkaLAzhwAn, the AchAryan of Swamy NadAthUr ammAl, who wrote the commentary for Sri VishNu PurANam of Sage ParAsarA observed in this context:

MahA Lakshmi (Sri RanganAyaki) has the attributes of Jagath KaaraNathvam (creatrix of the Universes), SarIra-SarIrI BhAvam, UpAyathvam and PrApyathvam (means and end) just as Her Lord (Sri RanganAthan).

Swamy Desikan will follow this sampradhAyam and salute Her in His Tamil Prabhandhams (Tann Thiru Maathudan iRayum TaniyA Naathan) and in His Sanskrit SthOthra Granthams like Sri Sthuthi . He salutes Her Lord as Lakshmi- Visishtan or the One, who is associated with Sri (MahA LakshmI) Devi.

Swamy Desikna has given six different meanings for the Name of  "Sri" to elaborate on these subtle attributes of the Lady, who never leaves the chest of Her Lord :

1. MahA lakshmi removes all the obstacles that stand in the way of performing the UpAyam of those, who sought Her sacred feet.

2. She corrects the mind set of those who sought refuge in her so that they attain the right frame of mind to perform their kaimkaryams to Her Lord .

3.She listens with immense patience to the pleas of the suffering Chethanams, which approach her.

4. She makes sure that Her Lord listens to these plaintive cries of the suffering chEthanams.

5. She is accessible at all times to those who seek to be protected (ujjIvanam) and blessed.

6. She is present in the chest of the Lord to protect those, who sought Her refuge.

The Manthra Rathnam (Dhvaya Manthram) asserts that the Lord United with His divine consort is our ultimate refuge and the Phalan for such surrender is nithya Kaimkaryam to this Sookshma Mithunam in their Parama Padham.

We have now the context for the third slOkam of Sri GuNa Rathna Kosam :

anukala-tanu-kANDAlingana-aarambha-sumbhath
prathidisa bhujasAkha SrisakhAnOkahardhi:
sthana-nayana-guLuccha-sphAra-pushpadhvirEpA
rachayathu mayi LakshmI Kalpavallee katAkshAn 

Meaning of the slOkam given by Dr.V.N.Vedantha Desikan : *******************************************************

" The Lord is a veritable Kalpaka tree; Goddess MahA Lakshmi, a kalpaka creeper that has grown in close and fast embrace of the tree. The tree (that the Lord is) grows fast, prolifically, and with thousands of twigs and branches. These are His hands (and fingers). They grow in all directions in an eager enthusiasm to surround His consort from all sides in tight embrace.

If the tree growth is so rich and fertile, the kalpaka creeper too draws rich sustenance and nutrient-rich blooming bunches -- which are indeed the richly grown up breasts. Her eyes look like black beetles that hover round the flowers in the tree-creeper matrix.

Both the tree and the creeper grow, as it were, in mutual support and nurture, to a rich panorama of flowers and beetles!

Lakshmi in that context -- May She shower Her rich rain of gracious kindliness on me and immerse me in that blessed bath!".

Additional comments (adiyEn):

In the first slOkam, Swamy Parasara Bhattar offered his anjali to Sri RanganAyaki : "Sriyai: kruthOnjali:"

In the second slOkam, the key words are: "SriRangarAja MahishIm Sriyam aasrayAma:". Here, He sought refuge at Sri RanganAyaki's sacred feet.

In the third slOkam, the subject of coverage of today, the prayer is: " rachayathu mayi LakshmI Kalpavallee KataakshAn" (May Sri RanganAyaki drench adiyEn with the nectarine showers of Her glances graciously and keep me soaked in that auspicious bath!).

The prayer is set in the context of a Kalpaka tree (Lord RanganAthan )and Kalpaka creeper (Sri RanganAyaki) in tight embrace. The effect of that intense embrace on the Lord and His divine consort is described with majestic poetic vision by Swamy ParAsara Bhattar in the first three lines of the slOkam .

The First line : The tight embrace

" anukala-tanu-kANDAlingana-aarambha -sumbhAth " is the first Paadham .

anu is a prefix that means along side, after or behind. "kala " means sweet, delicate and pleasing effect (asphashta maddhuram ). Anukala-tanu ( trunk of the kalpaka tree here) kANDAlinganam or the sweet and tight embrace of the Kalpaka tree (Lord) by the Kalpaka creeper (Sri RanganAyakee) is visualized here. The beginning of the tender and yet tight embrace between the Mithunam (couple ) leads to some dramatic happenings that are described in the second Paadham.

The Second Paadham

" prathidisa bhuja-saakha - SrisakhAnOkahardhi:"

Once the creeper commences its embrace of the trunk of the kalpakA tree, latter ( the tree) grows prolifically and shoots out thousands of branches with verdant leaves. These branches are the Lord's hands rushing to surround and hold His consort from every side tenderly. The Kalpaka tree glistens with new leaves on its multitudinous branches the moment the creeper embraces it. It shines with new and ever increasing lustre every second. The branches stretch in every direction in an effort to return the embrace of the creeper (Sri RanganAyaki).

The Third Paadham

"sthana nayana guLaccha sphAra pushpa dhvirEphA "

The Kalpaka creeper responds to the loving and tight embrace of the branches (arms of the Sahasra-hastha Sri Sakhan, Lord RanganAthan). The Kalpaka creeper of Sri RanganAyaki is adorned by two rich blooming bunches of flowers ( two sthanams) and two black bees ( Her karu vizhigaL / limpid, rapidly moving, daya-laden, dark-hued eyes ).

It appears as though the verdant tree is now rich with flower blossoms, which are the object of attention of the hovering bees. All these happened as a result of the anyOnyam of the dhivya dampathis of Srirangam. Both the tree and creeper support and nourish each other. Swamy ParAsara Bhattar paints a beautiful word picture of happenings in "the Tree-Creeper matrix".

A flowering fruit tree in this world removes the taapams of the people through its shade-giving properties. It blossoms and fills the air with its fragrance. It yields fruits. It serves as the Kozhu kompu (the leaning stick) for the creeper near it. Both the creeper and the tree thrive through this mutually reinforcing relationship. The Kalpaka tree representing the Lord is celebrated by the thousand branches of VedAs removes the Taapa Thrayams and comforts the prapannAs under His shade. The kalpaka creeper circling this Kalpaka tree reveals the anantha kalyANa guNams and sings the glories of the tree (Lord RanganAthA). She reveals to all of us that Her Lord is the paradEvathai as a PathivrathA SirOnmaNi, while being His equal in every way .

This passage reminds adiyEn of the passage in BhU sthuthi:

tvath sangamAth bhavathi Maadhavi Labdha pOsha:
SaakhA sathai: adhigatha HarichandanOsau

Here BhU devi/Maadhavi, the Sankalpa-kalpa LathikA (One who grants the desired wishes of bhakthAs by Her sankalpam alone) is seen as the tender creeper circling the Harichandana tree of Lord and providing Him nourishment and strength (labdha pOsham) and enhancing His glory.

Fourth Paadham:

"rachayithu mayi LakshmI Kalpavalli KatAkshAn "

Here Swamy ParAsara Bhattar prays for those Daya-laden katAkshams of the KalpakA creeper to fall on Him and drench him with the anugrahams of Kaimkaryam to Her at Srirangam and nithya kaimkaryam to Her and Her Lord at Parama Padham.

Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan, Oppiliappan Koil VaradAchAri SatakOpan


Source:
http://ramanuja.org/sv/bhakti/archives/oct2000/0196.html
http://ramanuja.org/sv/bhakti/archives/oct2000/0197.html