Sri RanganAyakai Nama:
With this and the following two slOkams, ParAsara Bhattar clears some doubts for us that might have arisen from the earlier slOkam, where the Lord's greatness was attributed to His sambhandham (relationshi) to His divine consort. It is wonderful to reflect on Bhattar's inspiring logic.
Svatha: SrIthvam VishNO: Svamasi tatha yEvaisha Bhagavaan
tvadhAyattaddhirthvEabhyabhavath aparAdhIna vibhava:
svayA dhIpthyA rathnam bhavadhapi mahArgam na viguNam
na kuNDavAsvAtantryam bhavathi cha na chAnyahithaguNam
The Tamil transaltion of this slOkam has been done very well by Sri Thirumalai NallAn Raamakrishna Iyengar:
iyalbinAl sotthAm unnal IRai siRappu yeythinAlum
ayal poruLAlE aahum adhisayam udyAn aahAn
suya oLi tulakkumEnum thoomaNi guNam maRRonRAl
uyarnthathu Thiru! mudanmai ozhinthathu yenRu uraikkappOmO?
The Sanskrit commentary form Sri Vatsya VeerarAghavAcchAr Swamy on the "Svatha:SrIthvam" is also included for completeness :
" Svatha: ithi-- hE SrI: Thvam VishNO: SVATHA: SvabhAbhAvAth
nirupAdhikAthma SvarUpa-SvabhAva: ithi arTa:
Svamasi SeshabhUthAsi " SvathvamAthmani samjAtham SwAmithvam
BrahmaNi-sthiTam ; AathmadhAsyam harE: SvAmyam svabhAvam cha
sadhaa smara " ithyAdhi PramANA:
Dr.V.N.VedAntha Desikan"s translation of SlOkam 31
Oh Mahaa Lakshmi! You are but a natural posssesison of the Lord. Thus, when we state that His greatness depends on Your being His possession , it is not as though we deny His due greatness , or that He depends , for His greatness , on an external factor . Because His greatness depends only on His own " Property " (This term "Property" is appropriate in the sense of GUNA as well as POSSESSION . In Tamil, Guna means Quality and not Possession. In English and in Sanskrit languages however , GUNA means both Quality and Possession ). He has not borrowed His greatness from some one else, it would amount to a kind of stigma. He DEPENDS, afterall, on His own!
Consider an illustration! A precious gemstone becomes very valuable only by reason of its brilliant lustre , that is, the radiations it emits. If we were to assert that the gemstone will be worthless , we are consciously praising lustre as if it were a separate factor isolable from the possessor , the gemstone. Actually , whateveer tribute we concede to the possession --the property , the lustre-- will automatically devolve on the possessor.
All that is spoken of You , Oh Mother , is ipso facto valid in respect of the Lord as well.
Additional Thoughts :
Oh MahA Lakshmi! You are indeed the Lord's Sotthu (Possession)! We say Your glory gives the Lord His Glory (i-e) he derives His glory from You ! This type of adoration does not demean the Lord in any sense.Your Lord has all the glory and mahimai . Our statements Connecting His glory to Yours is not to be associated with any suggestion that He is deriving His glory from any thing that does not belong to Him. He is only deriving it from an adhIna vasthu and not a parAdhina Vasthu ( the property belonging to Someone else).
You are Your Lord's possesion (Svatha: Svam). One who owns some one or a property (Svam ) is Swaami . Your Lord is Your Swami . Therefore His deriving glory from His own Sotthu does not suggest that He derives such glory from soem thing that does not belong to Him. The situation is similar to the lustrous gemstone. Its lustre is its aathma guNam ( SonthamAna GuNam). That lustre (gunam ) is not external to the gemstone. It does not derive that guNam of lustre from something outside itself.That guNam has to be associated always with the owner .Similarly , MahA Lakshmi is the "property" of the Lord. That She confers Her Lord great vaibhavam does not detract from His Vaibhavam arising from His own "property" with such lofty "Gunams".
Dr.VNV cites two instances in Srimath Rahasya Thraya Saaram , where Swamy Desikan cites this slOkam in two chapters: SiddhOpAya sOdhanAdhikAram(23rd Chapter ) and Dhvaya adhikAram (28th Chapter).The actual citation is : " Vibhu: PathnyA GuNAdhyasccha VisishtO VishayOthra na:" Swamy Desikan cites this 31st slOkam of Sri GuNa Rathna Kosam to emphasise the doctrine that the Lord with Sri Devi is the UpAyam for Moksham. As indicated earlier , this slOkam describes the relation between the Lord and His PirAtti. She becomes His Sesshbhoothai out of Her own desire. He (Viseshyam) derives glory (Vaibhavam) from Her(VieshaNam). This fact does not result in lack of GuNa VisEshams for the Lord. They are inextricably interlinked by "EkasEshithva YOgam ". All vaibhavams of PirAtti devolve on Her Swamy . A famous Lakshmi KalyANa slOkam is cited by Swamy Desikan in this context:
ananyAdhIna kalyANam anyamangaLa kAraNam
jagannidhAnamadhvantham dhvandham vandhAmahE vayam
(Meaning): We prostrate before the dhivya Dampathis who have limitless auspicious attributes of their own without depending on anyone else , who are the cause behind the generation of sadhguNams in chEthanams , who have no equals and who are the cause for the existence of the universe as its creators.
The dhivya Dampathis are "sadhaika sEshis or SadhA yEka Seshis" according to AchArya RaamAnuja based on the authority of PaancharAthra Saasthram . Among the Divine couple, PirAtti elects to become SeshabhUthai to the Lord and yet in times of Prapathti , they both become the means and Phalan. She is His natural possession.He depends on His posession for His Vaibhavam and not any one other than that possesion ( MahA Lakshmi). His greatness is in no way diminished by His dependence on His own Isvaryam .