Sri RanganAyakai Nama:
In the 36th SlOkam, Swamy Parasara Bhattar wrestles with the futility of comparing the aprAkrutha ThirumEni of Sri RanganAyaki with prakruthic material objects of the world like Moon, Lotus et al. He concludes that nothing in this world or nobody here could come anywhere near the matchless beauty of Sri RanganAyaki's ThirumEni. The 36th slOkam containing these thoughts takes this form :
angam tE mrudhu-seetha mugdha madhurOdhArai:guNai: gumbatha: KshIrAbdhE kimrujIshathAm upagathA: manyE mahArgAstatha: Indhu: KalpalathA sudhA-madhumukhA ithyAvilAm varNanam SrirangEswari! saantha kruthrimakaTam dhivyam vapu: nArhathi
Meaning according to Dr.V.N.VedAnthadEsikan:
It is permissible to visualize the birth of Sree RanganAyaki from the churning of the milky ocean at a particular point of time in the history of events. Oh Goddess! I recall that along with You, arose the Moon, the nectar, the spiritous liquor, the Kalpaka creeper, etc.
Now it appears that You assimilated the essence of gentle nature and coolness from the Moon, the sweetness and immortality-conferment from the nectar, the intoxicatig trait from the liquor, the liberal bounteousness from the Kalpaka creeper, etc., --leaving them all behind with famished husk-like bereftness.
What we now portrayed would amount to saying that the Moon and the like have all lent away their essential virtue to make You up. Very good imaginative picturization indeed, but WRONG! Am I to assume, even for a moment, that You are artificially built up from material principles drawn from the Moon and the nectar and the like? No, No! You are non-material, non-made; non-physical; You are absolutely Supreme Goddess, NON-PAREIL and SRI GENERIS. We are not justified in reducing You to a simple material object made of this and that of this world, even for purposes of illustration .
Bhattar points out that the kalpanais of poets that She is soft and cool like the Moon, Sweet and life-giving like amrutham, intoxicating like Madhu (liquor), generous boon giving nature like the KalpakA creeper are off the mark. If the well-meant intent is to suggest that Sri RanganAyaki is the essence of all of the above prAkruthic material, this uthprEkshai (similie/comparison) is not correct. Besides, it is a confused vision. Why? The dhivya MangaLa vigraham of Sri RanganAyaki(MahA Lakshmi) is not made up of portions of physical entities at all. Her incomparable beauty of limbs and samudhAya Soundharyam arises from Suddha satthva material of AprAkrutha origin. Therefore, it is incorrect to compare Her beauty to the objects of this world.
Sri Vatsya VeerarAghavAchAryA's VasurAsi commentary explains this inaccuracy
in comparison beautifully:
" --dhivyam aprAkrutham vapu: vigraha: na arhathi na uchitham bhavathi. akruthrimasya Lakshmi Vigrahasya krithrima vasthu saarathva uthprEkshaNam ayuktham ithi bhAva:".
Praakrutham means the original source of the material world of three essential qualities: sathva, Rajas and Tamas (the ThriguNAs). AprAkrutham means outside the three guNAs, Suddha Sathva Svaroopam. Prakrutham also refers to the five elements ( pancha bhoothams: pruthvI, Appu, Tejas, Vaayu and AkAsam) that constitute the entities of the world. AprAkrutham is outside the reach of the pancha Bhoothams.
MahA Lakshmi's dhivya MangaLa Vigraham (divine auspicious ThirumEni) is made up of aprAkrutha tatthvam. Therefore, it is neither appropriate nor effective to compare Her Soundharyam through prAkruthic references (na arhathi na uchitham bhavathi). MahA Lakshmi's vigraham (divine body) is akruthrimam (not artificial or fictitious). By taking artificial or prakruthic entities and squeezing the essence of them to make the akruthrima dhivya managaLa Vigraham of MahA Lakshmi is a totally erroneous approach according to Swamy ParAsara Bhattar.