Sri RanganAyakai Nama: 

Slokam 4

The fourth slOkam celebrates Sri RanganAyaki's Vibhuthvam and Isvarathvam. Vibhu means Supreme being, Soverign of all.In NyAyA philosophy, it means eternal, existing every where, all pervading. Isvarathvam means having all the six guNams of Isvaran (Bhagavaan). That is why, Sri RanganAyaki, who confers on Her bhakthAs every kind of Isvaryam that they desire is understood as IsvarI. She has PoorNathvam as VaishNavI, just as her Lord, VishNu.

Sri RanganAyaki's Vaathsalyam (affection and tenderness to Her offsprings) overlooks all of our defects (dhOshAmsams) and comes to our rescue, as we seek Her as our refuge. There are atleast ten definitions of the DayA Tattvam of the dhivya Dampathis. She is known as DayA Devi. He is Known as DayALu. In this DayA guNam aspect, the SaraNYa Dampathis are tulyam (Identical).

Swamy ParAsara Bhattar will be elaborating upon the tulyam aspects between the dhivya Dampathis, when it comes to Jn~Ana SakthiyAthikaL, Isvarathvam,UpAyathvam, PrApyathvam in Sri GuNa Rathna slOkams such as "prsakana Bhala jyOthir- Jn~AnaisvarI--"(SlOkam 32). For now, we will focus on the Fourth SlOkam of Sri GuNa Rathna Kosam :

We will now study paddham by paddham the fuller meanings of the Fourth SlOkam :

yadh-bhrU-bhangA: pramANam sTira-chara-rachanA
  taaratamyE MurArE:
VedAnthAs-tatthva-chinthAm Murabhidhurasi
BhOgOpOdhgAtha kELee chuLakitha-bhagavath
Saa Na: SrIrAsthruNIthAm amrutha-lahari-dhee
The First Paadham: The power of the Eye Movement 
  Yadh-bhrU-bhanga: pramANam STira-chara-rachanA 
  tAratamyE MurArE:" is the first paadham .

There are countless number of creations (sentients/ Jangamams/sthirams and insentients/sthAvarams/charam) in the Lord's srushti. There are a lot of gradations and differences among the multitudinous class of insentients (Tree, Mountains et al) and sentients (a worm, a bird, an animal, humans,dEvAs et al).

Our Lord (MurAri) seems to need some indications as to whether He is doing alright during the creation of these sentients and insentients; He needs some route maps and guide lines to complete this onerous task of creating all these charAcharams (sthira-chara-rachanA) with the distinguishing gradations (Taaratamyam). He uses His Vedams as PramANams and yet He wants to get some reassurances and feedbacks on His handiwork.

Our MurAri's needed pramANam (authority) for guidance in these efforts besides Vedams comes from the"BhrU-bnagam"of MahA Lakshmi (Sri RanganAyaki). She serves as the final arbiter and referee. By watching the different movements of Her eye brows, MurAri (RanganAthan) gets the cue and assigns appropriately the gradations(Taaratamyams) for the different chEthnams and achEthanams.Thus"MurArE's pramANam is "that Bhru-bangam" (Yadh BhrU-bangam) of His Sahadharma-chAriNi,Sri RanganAyaki.

The Second Paadham : The Guiding principle for the Upanishads 

"VedAnthAs-tatthva-chinthAm Murabhidhurasi Yath-paadha-chihnais-taranthi"

Time and again VedAnthAs (Upanishads) have to establish the Parathvam (Supermacy) among Gods. They look for PramANams and signs by which they can go about this task to settle without doubt the parathvam issue. They come to the conclusion that Lord VishNu has Paaramyam/Parathvam (Supermacy) over all the others based on the fact that He alone has the Bhaagyam of being the Consort of MahA Lakshmnee(LakshmI Pathy).

Upanishads are our PramANams. The PramANam for them in subtle & ultimate determinations like "Who is the Supreme Lord of all Lords" is the sign of the red lac dye imprinted on the chest of MahA VishNu. With the clue of that insignia, the Upanishads conclusively establish that MahA VishNu is the Supreme One. They assert on that basis that Sriya: pathi, Sriman NaarAyaNan, is the Para Devathai.

The Third Paadham:PerumAL padum Paadu in PirAtti anubhavam 

"BhOgOpOdhgAtha kELI chuLakitha-bhagavadh- vaisva-roopyAnubhAvA"

As Sri RanganAyaki looks at Him, Our Lord begins to enjoy Her svarUpa-Roopa GuNams. He wants to rise to the occasion given the magnitude of Her GuNa Rathnams. He takes therfore a gigantic form (visva roopam with thousands of hands, eyes and faces) to take in the full ecstasy of that BhOgAnubhavam. Taking the Visva Roopam is His "anubhAvam" in His attempt to fully enjoy the anantha kalyANa guNams of His pirAtti. AnubhAvam means an external manifestation or indication of a feeling (bhAvam) by appropriate symptoms such as look or gesture. His anubhAvam as He begins to enjoy Her svarUpa-roopa guNams is the assumption of Visva Roopam. Even that effort was not adequate for the occasion. It was like using the cupped palm of one's hands to measure the content of the ocean of Her SavrUpa- roopa GuNams. He does not get the paripoorNa anubhava prApthi, even if He tries hard. He gets dismayed. Dr.VedAntha Desikan comments on these difficulties of the Lord has rasOkthi (delectable anubhavam):

"PerumAL anubhavatthil Bhakthar padum paattinai, Periya PirAtiyAr anubhavatthil PerumAL paduvAn pOlum !".

The Fourth paadham : A Prayer 

"Saa na: SrI: aasthruNIthAm- amruthalaharI- dhee-langaneeyai: apAngaI:"

May That "Saa SrI:", the SrI Devi of such limitless KalyANa GuNams immerse us (aasthruNIthAM) in the flood of mental waves of nectar (amrutha laharI Dhee:), which is nothing but Her karuNA KatAkshams (Daya-laden glances).

Swamy PrAsara Bhattar qualifies those most powerful nectar-like glances of Sri RanganAyaki this way: Those glances which baffle Her Lord to take a measure of Her are known for their Vaalabhyam (Power to direct the Lord to get things accomplished), Niroopakathvam (She Being the Supreme example to establish the parathvam of Her Lord) and BhOgyathvam (Baffling even PerumAl to rise up to the occasion to enjoy Her Svaroopa-Roopa GuNams fully).

May That "Saa SrI", that Sri RanganAyaki known for Her Vaalabhyam, Niroopakathvam and BhOgyathvam sprinkle the nectar stream of Her karuNai-laden glances on me ! Swamy Parasara Bhattar points out that the waves of those nectarine glances (amrutha lahari) have to be enjoyed with"Dhee" (at the level of intellect and not on a physical plane).

In the previous slOkam, the prayer was: 
"Rachayathu mayi Lakshmee Kalpavallee KatAkshAn". 
(May She shower Her rich rain of gracious daya on me and soak me in that auspicious bath).

In this slOkam, the prayer goes one step further: 
"Saa na: SrI: aasthruNIthAm amruthalaharI dhee langaneeyai: apAngai:"
(May that LakshmI sprinkle/spread the nectarine wave of Her eye-glances on/over me, which are to be enjoyed by the intellect).

(PraNavam) Sri NilayAyai nama:
( "  ) BhOgavathyai nama:
( "  ) VibhUthyai nama:
( "  ) PrApthyai nama:
( "  ) RakshAyai nama:
( "  ) Kaaminyai nama:
( "  ) Sarva LakshaNa LakshaNAyai nama:
( "  ) Sarva Loka Priyankaryai nama:
( "  ) Sarva MangaLa MaangalyAyai nama:
( "  ) DhrushtAdhrushta phala-pradhAyayai nama:

Daasan, Oppiliappan Koil VaradAchAri SatakOpan