Sri RanganAyakai Nama: 

Slokam 5

The fifth slOkam of ParAsara Bhattar's eulogy of Sri RanganAyaki ThAyAr takes this form:

yadhyAvath tava vaibhavam tadhuchitha
 sthOthrAya dhurE spruhA 
sthOthum kE vayam ithyadhasccha
 jagruhu: prAnchO virinchAdhaya:
apyEvam tava Devi! vaangmanasayOr
 bhAshAnabhij~nam padham
kaavAcha: prayathAmahE kavayithum
 svasthi prasasthyai girAm 

Dr.V.N.VedAntha Desikan's translation of the Meaning 

Where is Your greatness? And where am I? My qualifications do not justify even my harbouring a wish to sing a hymn in Your praise. Indeed great sages, even Brahma included, have declared that they are not competent to sing of You. Not withstanding all this, I begin my venture; why? To acquire a certain sanctity and auspiciousness for my tongue and my words, which are otherwise faulty and mean.

Additional comments by Sri V.N.Vedantha Desikan Swamy 

Oh RanganAyaki! Oh My Mother! May all the eforts of mine as an unqualified poet to praise You become auspicious! May they be filled with MangaLam! May these words coming out of the mouth of a lowly one like me praise You and as a result confer on me the powers to create auspicious eulogy about You!

Oh Periya PirAtti! How great is Your Vaibhavam and how far spread is that Vaibhavam! adiyEn, who is an ignoramus about Your limitless glories is totally unfit to compose a sthOthram that adequately captures Your Vaibhavam. Infact, adiyEn is a lowly person and as such is far removed from even the thought of composing such a sthOthram.

You might say : "What is new here ? In ancient times, BrahmA and other dEvAs used to disqualify themselves as unfit ones to praise us through sthuthis in a mood of naichyAnusandhAnam. My child! Are you following their route?"

adiyen replies: "Yes indeed! Even for BrahmA, the act of creating a sthuthi that came close to describe adequately Your kalyANa gunams was an effort that was far above his capabilities".

Inspite of this well known deficencies, adiyEn with my un-pious speech tries boldly to eulogize You, whose glories can not be comprehended by vaak or manas. Why do I persist in this impossible task ? adiyEn persists with my self-assigned task for my tongue and my words to be cleansed and be blessed with sanctity and auspiciousness as a result of association with the celebration of your most sacred Vaibhavam.

Additional comments by V.Sadagopan (V.S): 

Sri ParAsara Bhattar is engaged here in the time honored tradition of poets, when they approach their task of creating sthuthis on BhagavAn and His divine consort.

Echos of Swamy AlavandhAr and KurEsar, the father of ParAsara Bhattar can be heard in this fifth slOkam of Sri GuNa Rathna Kosam.

Swamy AlavandhAr expresses his unfitness even to approach the task of eulogizing the Lord this way:

yadhvA srama avadhi yathA madhi vaapyasaktha:
sthoumyEvamEva kalu tEpi sadha sthuvantha:
VedAsc chathurmukha mukhAsccha mahArnavAntha:
kO majjadhOraNu kulAchalayO: VisEsha:
--Swamy AlavandhAr SthOthra rathnam: slOkam 8

(comments): Oh Sriman NaarAyaNa! adiyEn started my sthuthi proudly by saying : " na: kula dhanam, kula dhaivatham, Aravindhalochanasya paadhAravindham sthOshyAmi". Then adiyEn recognized quickly that a mandha mathi and alpaj~nan like myself making a sankalpam to eulogize You is a saahasam because even MahAns like BrahmA and SivA fail in their attempts to praise adequately even a fraction of Your glories. Yet, adiyEn of feeble sakthi attempts to praise Your limitless vaibhavam to the limit of my abilities with huge struggle. adiyEn is emboldened in this self-assigned task through the rememberance that VedAs, BrahmA and others praising You. Their efforts would be much greater than mine and yet in a ocean of Your kalyANa guNAs, what is the difference between a blade of grass and a small object that is sunken there ?

Swamy AlavandhAr goes on to state: "mandha buddhE: mama thu srama: sulabha:ithi mama cha ayam udhyama: uchitha: (For me of feeble intellect, this fatigue is but natural, when adiyEn attempts to praise You. This makes it appropriate for me to engage in this effort ).

Swamy AaLavandhAr follwed the example set by Pokai Piran ( avaravar thaanthAmaRinthavAREtti) and Swamy NammazhwAr ( tangaLanbhAratthamathu SOLVALATTHAAL talai tali siRanthu poosippa ). ParAsara Bhattar follows the path of AaLavandhaar and his father KurEsar in humbly acknowledging his futile effort to praise the kalyANa guNams of Sri RanganAyaki.

The father of  Bhattar, Sri KuResar ( linked to the AchArya lineage of AaLavandhAr-Periyanambi-RaamAnujar) addresses Sri Devi in his Sri Sthavam and comes out with thoughts identical to Swamy AaLavandhAr, when he refers to the futility of the effort to praise adequately the anantha kalyANa guNams of Sri RanganAyaki (Sri Devi). He says: Oh Sri Devi! " taavakA: guNA: VaachAm manasaam cha durgrahathayA khyAtha:" (Your limitless auspicious guNAs are famous in that they can not be accessed by mind or speech ).Those can not be described even by the Master of speech,BrahmA ( Tvath sathguNArNonidhou thaadrusI vaak VAACHASPATHINAA API SAKYA RACHANAA KATHAM ?).

KurEsar goes onto say that PirAtti's kalyANa guNams are such that it would be laughable to attempt to engage in praising them (haasyam na manmahE). In a mood of naicchAnusnadhAnam,KurEsar describes himself to Sri Devi as a dim-witted one (aj~na:), low ( neechan) and with mean mind ( dushta buddhi). He says that inspite of all these deficiencies, he is going to attempt to praise Sri Devi just as a dog is not afraid to lick the waters of the most sacred GangA river. The dog's thirst is quenched by that attempt and no harm comes to the glory of GangA by the contact of the tongue of the lowly dog (BhAgIrathi sunA leeDaapi nahi dhushyEth; Suna: aarthisthu saamyEth). KurEsA's naicchAnusandhAnam serves to focus on the kalyANa guNams of Sri Devia as GangA PravAham, limitless and svathassuddham. The Sunaka sparsam leading to sukha sparsam for the Sunakam (Dog) is reason enough. ParAsara Bhattar follows the lead of his great father and his prAchAryans.

The phrases and thoughts used by Swamy AaLavandhAr, KurEsar and ParAsara Bhattar are almost identical.

We will conclude this posting with the insight provided by KurEsar (Sri Sthavam )and AaLavandhAr (ChathusslOki) in their sthOthrams about Sri Devi:

BrahmEsAdhi suravrajas sadayithas tvath daasa daasI gaNa:
SririthyEva naama tE Bhagavathi BhrUma: katham thvAm Vayam ?
--Swamy AaLavanthAr, ChathusslOki: SlOkam 1 passage 

( Oh Mother! BrahmA, the DevAs and their wives are Your assembly of servants; You are addressed by the most glorious name of Sri Devi with the connation of ShaadguNya sampoorNai.How can we ( the lowly ones ) dare to speak about you and attempt to praise You ?)

yasyAstE mahimAnam athmana iva tvath vallabhOpi Prabhu:
naalam maathumiyatthayA niravdhim nithyAnukoolam savtha:
--Swamy AaLavanthAr,ChathusslOki : SlOkam 2 pasage

( Oh LokaikEswari! LokanAtha dayithE!Your Lord Sriman NaarAyanan of limitless prabhAvam Himself is unable to assess as to how great Your vaibhavam is. He becomes asakthan in these efforts. If that is so, what about our ( poor ones) lot, when it comes to eulogizing You?).

Devi tvanmahimAvathir na HariNA naapi thvayA Jn~AyathE
-- KurEsar in Sri Sthavam

{ OH Sri Devi! Your Lord is Sarvaj~nan and Sarva Sakthan (Omniscient and Omnipotent). Even He can not fully assess Your prabhAvam to His satisfaction. If that were to be so, we are not even fit to open our mouth in any effort to praise Your limitless auspicious attributes.}

PirAtti's dayA is "SvathO nithyAnukoolam " (always inherently comforting and dayA-laden). Keeping this assuaging thought in mind, ParAsara Bhattar proceeds with his sthOthram on Sri RanganAyaki in the way shown by his father and Swamy AaLavanthAr. Swamy Desikan will follow the panthA (path) shown by ParAsara Bhattar in his Sri Sthuthi.

SrimathE RanganAyakyai Nama: Daasan,
Oppiliappan Koil VaradAchAri SatakOpan