Sri RanganAyakai Nama:
Jn~Anandha SvaroopAya Jn~a sakthyAdhi SindhavE
BhandhavE Sarva lOkAnAm Sri NrusimhAya MangaLam
--Sri Lakshmi Nrusimha MangaLa SthOthra SlOkam of
HH Srinivaasa YathIndhra MahA Desikan of AhObila Matam
(All auspiciousness to the embodiment of Satya- Jn~Ana -Aanandha SvarUpan, who is the ocean of dhivya Jn~Ana sakthi.All auspicousness to that Lakshmi Narasimhan, who is the friend and protector of the Whole world ).
Dear BhakthAs of Sri RanganAyaki:
In the previous slOkam , the Kaimkaryam / KinchithkAram done by Nithya Sooris to the Divine Dampathis in Sri Vaikuntam was covered by Bhattar.There was an impotant reason for it. Bhagavath-Bhaagavatha -AchArya kaimkaryam constitutes the heart of Sri VaishNavam. It is the heart-felt desire and ultimate goal(PurushArtham)of all Sri VaishNavAs to be the residents of Sri Vaikuntam (Kaimkarya SaamrAjyam) and perform Nithya Kaimkaryam to the Divine Couple there in their Supreme abode (parama Padham).
The mindframe of Kinkaran(Sesha BhUthan) and YajamAnan ( Master/Sarva SEshi/Isvaran) has been described by our AchAryAs this way: The Kinkaran(Servant) asks the Lord: " Kim KaravANi? Kim KaravaaNi ? ( What kind of service adiyEn can perform to please You Both ?) The most Merciful Couple command their kinkaraLs to perform the different Kaimkaryams (services) to Them and when they get completed , They appalaud the Kaimkaryams with affection as pleased parents: "Kim KruthavAn? Kim KruthavAn ?" ( Oh what a beautiful way in which You completed this Kaimkaryam for Us!). This is the paraspara-abhimAnam and ManObhAvam between the Sesha- bhUthALs and SEshi Dampatis. The attitude of the Kinkaran while engaged in the Kaimkaryam should be like " sEvA Svavrutthi:" (Like a humble and obedient dog performing the commands of of its Master ).In this world, we perform AchArya and BhAgavatha Kaimkaryam with utter humility and to the maximum extent of our capabilities to earn the Moksha SaamrAjyam to perform nithya Kaimakryam in Parama Padham .That was the context of the 27th SlOkam of Sri GuNa Rathna KOsam.
In the 28th slOkam , Sri ParAsara Bhattar focuses on another cardinal principle of Sri VaishNavam (viz): " anithara SaadhAraNa SvAtantryam " of BhagavAn . This is about the relationship between Him (Sriman NaarAyaNan) as "DHARMI " ( PerumAL/YajamAnan) and His "Svaroopa-nirUpaka DHARMAM (Periya PirAtti ). The "Dharmam " and "Dharmi" are never conceived or spoken of separately. Their anyOnyam is what qualifies Him(PerumAL) to be revered as "SRIYA: PATHI". "Tvath Pathithvam Isavara LakshaNam " ( Being the Husband/Lord of MahA Lakshmi is THE Mark/LakshaNam of Isvaran). Without that Sambhandham with Sri Devi, He is bereft of His identity (His svaroopam is thus defined by Her union with Him as His PrAkAram ). This is the Svaroopa-Niroopaka Dharmam .The Commnetator , Sri Vaatsa VeerarAghavAcchaar , says in this context:
" ayam Isvara: itheedhanthva vibhava:, Idhrusa Isvara itheeTAmthva Vibhaav: UBHAYAMAPI THVAMEVA ABHAVA: " ( This ISVARAN has such glories and He is of this nature , both of these definitions arise out of this special relationship He has with You ).
"santha: thvAm Bhagavathi dhrushtvA tvadhAsrayam Isvaram nisichanvanthi" ( The great Ones see You serving Your Lord as His obedient consort--sharing Your Lord's Six powers as Bhagavathi-- and defining Yourself as His PrAkAram ).
" Tvath Pathithvam Isvara LakshaNam Jaananthi" ( These MahAthmAs recogize immediately that being Your Lord provides Him the mark/status as Isvaran).
"SruthisthvAmapi tadh-anatharbhAvAth Bhagavath- svaroopa-niroopaka kODAvanthrbhAvAth. pruTak Bhagavatha: pruTakkruthya. NaabhidhatthE na Vadhathi"
(Even the Sruthi/Vedam does not spell You out distinctly /separately --since You are indistinct and inseparable -- from Your Lord .Thou art the Dharmi for His Dharmam ( Svaroopa Niroopakam ). That is why they do not speak about You seaprately. You constitute Him as a part of Him and You are anthargatham ( inseparably blended into Him ) . You are the auspicousness behind all His MangaLams ( MangaLam MangaLAnAm). You are the sacredness behind all His sacredness (PavithrANAm Pavithram).
The 28th SlOkam containing these lofty and central doctrines of Sri VaishNavam based on SanniyOga Visishta NyAyam principles developed later by Swamy Desikan in the Moola ManthrAdhikaraNam of Sri Rahasya Thraya Saaram --as pointed out by Dr.V.N.VedAntha Desikan --takes the following form: ( it must be remembered that Sri ParAsara Bhattar's Ashta SlOki and Sri GuNa Rathna Kosam provided the stimulus for Swamy Desikan's magnum opus, Srimath Rahasya Thraya Saaram ):
Svaroopam SvAtantryam Bhagavatha idham ChandravadhanE!
tvadhAslEshOthkarshAth Bhavathi khalu Nishkarsha-samayE
thvamAseermaatha:! SrI:! kamithurimittham thvavibhava:
tadh-antharbhAvathvam na pruTag-abhidhatthE Sruthirapi
(Meaning given by Dr.V.N.VedAntha Desikan):
Oh Mother MahA Lakshmi! Moon-faced (showering anugrahams on Your dear devotees with Your nectarine glances resembling the cool rays of the Moon )! The Lord enjoys a reputation of total independence (Svaroopam SvAtantryam Bhagavatha:) that is characterestic of (His) top supermacy , which however , is only a result of, and which can be understood only on that basis of being Your Consort. You and Your association are the determinant-factors for His Supermacy and independence. He can not be known or defined or described or praised except by reference to You. He derives His greatness by reason of Your connection , Your continous contiguity. This only means that You are the personification of , so to say , of the Qualities of Supermacy , Independence, Total Sovergnity etc. This is exactly the reason for the VedAs not spelling You (Your GuNams) out distinctly --because You constitute His qualities (GuNams) , which are indistinct and inseparable from Him ! You-- His attributes-- are part of Him.: You are in Him as His Qualiites . Hence , when He is spoken of and when His qualities are understood , You are IPSO FACTO to be understood as the subject as much as He ( Your Lord).
Sri RanganAyaki ThAyAr ThiruvadigaLE SaraNam,
Daasan, Oppiliapan Koil VaradAchAri SatakOpan