saha sTira parithrasa vraja VirinchAnAkinchanai: anOkaha Bruhaspathi prabhala viklava prakriyam idham sadhasadhAthmanA nikhilamEva nimnOnnatham katAksha tadhupEkshayOs-tava hi Lakshmi! TatthANDavam
Meaning /Dr.V.N.Vedantha Desikan:
One finds a variety of contrasts (differentiators) in this world. There is an acme (summit) and there is a nadir( bottom).BrahmA, who is at the top of authority and power, Bruhaspathi, the storehouse of wisdom are mighty heros compared to their opposites like a dumb tree or animal or an ignorant dunce or a timid weakling.
How many contrasts (opposing dhvandhvams) are there in this world? So many ups and downs in the social order --all these receive a simple expalnation--the former secured Your benovolent glances, which the latter missed.
Additional Observations (V.S)
This is the last of the set of slOkams(8-18) in which ParAsara Bhattar praises MahA Lakshmi's Vaibhavam based on references to Vedam and Smruthis.He identifies Her with all things that are auspicious and excellent (Unnatham) and points out that their auspicousness and excellence are derived from Her.
ParAsara Bhattar has derived inspiration for this slOkam from his father, Sri KurEsar's ninth slOkam of Sri Sthavam:
lOkE vanaspathi Bruhaspathy taaratamyam YasyA: prasAdha pariNAmam udhAharanthi Saa BhArathI BhagavathI thu yadhIya daasi thAmm DevadevamahishIm Sriyam AasrayAma:
(Meaning): In this world,the differentiation from polar opposites like a tree and the great Deva Guru like Brahaspathi is said to result from the anugraham of the Goddess of Learning, Sarasvathi. Bruhaspathi becomes a super intellect by Her grace. Even that revered sarasvathi performs kaimakryam for the devotees (adiyArs, TadhiyAs) of MahA Lakshmi. AdiyEn seeks as refuge that divine consort of Sriman NaarAyaNan, the God of Gods.
Sri ParAsara Bhattar developed the Taaratamyam aspects between the Brahaspathi and an insentient tree inthe 18th slOkam and accounted for that mighty difference.
Sri KurEsar had stated in another slOkam that Isvaryam (Wealth), Soundharyam (Beauty) and LaavaNyam, ManOhara Roopam and all other MangaLams are under the control of MahA Lakshmi.
Here, Kuresar was following the revelation of Swamy AlavandhAr, who stated in one of his SthOthra Rathnam SlOkams : "Jagath Samastham yadhabhAnga Samsrayam"( All this world is under the power and influence of the moving eye brow and glances of MahA Lakshmi).If those glances fall on one, then that fortunate one has an auspicious existence. When that does not happen, inauspiciousness is the direct result.The polar opposites are a direct consequence.
Sri NallAn Thirumalai RaamakrishNa IyengAr's Tamil translation of this verse is a beautiful one:
peyarvana peyarhilAtha piramanE selvamillAn uyar guru maranE maRRum uRupala muRREraRROr uyarvana thAzhvana yaavum nalla theeyanavA unn-kaNN ayarvininaruLin nOkkatthAdu ThANDavam ANangE !
Here, the nallathu (auspicous ) and the theeaythu (inauspicous), the mighty and the miniscule (lowest), the great dEva Guru and the dumb tree in the forest, the jangamam and the sthAvaram, the wealth and the poverty --the origin of all these opposites are recognized to arise from the movement (dance) or otherwise of the eyes of the divine damsel, MahA Lakshmi.
Sri RanganAyaki Jayathi
Azhagiya Singar Thiruvadi,
Oppiliappan Koil VaradAchAri SatakOpan