Sri RanganAyakai Nama: 

SLOKAM 22

In this the 22nd slOkam of his Sri GuNa Rathna Kosam (SGRK), Sri ParAsara Bhattar continues to pay tribute to Sri RanganAyaki as the Empress of the Temporal world ( LeelA vibhUthi) and the Eternal world beyond Space and Time ( Nithya VibhUthi) .

The 22nd slOkma is one of the five slOkams of his SGRK (19-23) paying homage to Sri Ranganayaki as the unique Empress possessing all facets of Isvaryam. The grand unifiying connection between the two VibhUthis, the Sarva Seshi (the Lord ),the anithara Seshi (Sri Ranganaayaki ) and the rest of the world (the sEsha BhUthams of prapancham outside the dhivya mithunam / Divine Couple) is elaborated here:

hElAyAmakhilam charAcharamidham bhOgE VibUthi: parA
  dhanyAstE parichArakarmaNi sadhA pasyanthi yE Sooraya:
Srirangeswara DEvi ! kEvala krupA nirvAhya vargE vayam
  sEshithvE Parama: PumAn parikarA hyEtE tava sphAraNE

Meaning according to Dr.V.N.VedAntha Desikan 

Oh Consort of SrI RanganAthA ! This LeelA vibhUthi made up of varieties of movables and immovables is there for Your sport. The Superior possession , the Nithya VibhUthi , the cherished heaven of NithyasUris , ever-intent on serving You , is there for Your enjoyment. We ,however, remain as Your subjects here to be ruled by You , by reason of Your extreme grace , for which no cause can be adduced. The Supreme Lord serves the set-up as the SEshi , the recipient for all services ,from the SEshabhUthAs , who all else are .

Additional Commnets by adiyEn 

The passages from Lakshmi Tantram that elaborate on the auspicious qualities of Sri Devi has been invoked by Professor K.S.Narayanachar to comprehend the deep meanings embedded in this slOkam:

"SruNOmi karuNAm vAcham , SruNAmi dhuritham sathAm , SruNAmi cha guNair-visvam , SaraNam chAsmi Saasvatham , SarIram cha HarErasmi---"

The auspicious (KalyANa) attributes (GuNams) arising from the etymology of the "SrI" sabdham (word) are:

(1) She listens to the woeful prayers of Her devotees (2) She removes their sins out of Her matchless compassion (3) She extends the glories of the world and nurtures and nourishes them by Her own kalyANa GuNams(Sru-VisthAram) (4) She is the eternal refuge of the World (5) She is the Body of Her Lord Hari (6) She is the object of devotional prayer by the dEvAs (7) She intercedes on behalf of Her devotees and appeals to her Lord to protect them (8) She causes the removal of the imperfections of Her devotees and grants them their wishes (9) She enlarges the powers, the glories and brilliance of Her Lord (10)She is the most auspicious-natured in her personality (11)She is the most blissful in Her personality (12)She is behind the process of word emanation in humans (13)She has Hari NaarAyaNan as Her own refuge (14) She is the refuge of all the World.

These are "the special excellent doctrines " associated with Sri Devi in our SrI SampradhAyam .She is next to the Lord in the ancient lineage of AchAryAs (AchArya Paramparai ) , who initiate us into ManthrArTams and SaasthrArthams and Tattva-Hitha -PurushArthams .These are elaborated further in the DhvayAdhikAram of Swamy Desikan's magnum opus, Srimath Rahasyathraya Saaram . AchArya RaamAnujA's saraNAgathi Gadhyam also elaborates Her excellence with salutations like " Bhagavan NaarAyaNaabhimathaanurUpa -svarUpa-RUpa--" and saluted Her SvarUpa-RUpa-GuNa-VibhUthis on a panguni Uttharam SErthi day at Srirangam.

VaakyArthams by individual Paadhams 

In the first paadham of the 22nd slOkam , Bhattar points out that the LeelA VibhUthi and the Nithya VibhUthi are for her pleasure , delight and enjoyment. Regarding LeelA vibhUthi, He states : " hElAyAm akhilam charAcharam idham " .This entire universe and its sentients and insentients are for Your play . Regarding Nithya VibhUthi , Bhattar points out that it is also for Her enjoyment (bhOgE VibhUthi: ParA ).

The Second Paadham 

 In the second paadham of the 22nd slOkam , Bhattar states that the residents of parama padham of Her Lord , The Muktha Jeevans and the Nithya Sooris perform kaimkaryam for her and thus attain an exalted state (DhanyAstE parichAra karmaNi SadhA). These SoorIs through their bhAgyam of performing eternal kaimkaryam have the uninterrupted darsana soubhAgyam of Sri Devi (SadhA pasyanthi Sooraya:)and Her Lord.

The Third Paadham 

 After having dealt with the LeelA VibhUthi and the Nithya VibhUthi, Bhattar refers to the rulership role played by Sri RanganAyaki regarding the Bhaddha Jeevans of the world . In this context , Bhattar says in the third paadham : " SrirangEswara DEvi! KEvala-KrupA nirvAhya-vargE vayam". Oh Consort of Sri RanganAthan ! Regarding us , we remain Your subjects to be ruled by You due to Your avyAja karuNai. Here Bhattar eulogizes Sri RanganAyaki's adhiadhbutha karunai as nirhEthukam.This is the karunai of a supremely- caring Mother ! This avyAja karuNai is an " iyalpu " of our Mother Supreme , Sri RanganAyaki!This nirhEthuka, avyAja karuNai reference here has to be understood as the one attribute that defies our understanding and comprehension and not otherwise . Bhattar says that we , the Bhaddha Jevans of this world belong to that category (vargam ) of limited intellect , who can not fully comprehend Her limitless dayA.

The Fourth paadham 

 In the final paadham , Bhattar sums up Sri RanganAyaki's abundant Isvaryam and Glories this way: " SEshithvE Parama: PumAn parikarA heyEtE tava sphAraNE ". As SEshi , Lord accepts His consorts' anithara SEshathvam and sets Himself up as the Seshi for Her and becomes the recipient of all Her kaimkaryams to Him , while both serve as SEshi Mithunam for all else (SeshabhUthAs like us, MukthAs and NithyAs ). Her expanded and abundant glories do not leave any one out including Her Lord .They all become her parikarams or "uRuppukaL " (limbs or aspects of the Whole). The genius of the Vaak VilAsam of Sri ParAsara Bhattar that describes even the Lord , who accepts His DEvi's anithara SEshathvam as Her parikaram is extraordinary. After all, Bhattar was raised by the Dhivya Dampathis of Srirangam !

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


Source: http://ramanuja.org/sv/bhakti/archives/apr2001/0055.html