Sri RanganAyakai Nama:
In the 37th slOkam , Swamy ParAsara Bhattar invites us to the Sertthi MaNDapam at Srirangam on a Panguni Uttaram day and asks us to have the adhbutha sEvai of Sri RanganAyaki with Her Lord .
The slokam attempting to describe Her GambhIra sEvai is as follows:
praNamadhanuvidhithsA vaasanA namram agrE praNayi parichicheeshA kunjitham paarsvakEna kanaka nikasha chanjaccha champak sragsamAna- pravaramidham udhAram varshma vAchAmabhUmi:
Meaning according to Dr.V.N.VedAntha Desikan
We look at SrI RanganAyaki in close juxtaposition to Her Lord on His right side --say on the Panguni Uttharam uthsavam.
Look at Her. She is bent a little; it is in a considerate, condescending bending pose to favor the pleading and bent devotee in the front (She is not erect-headed in a spirit of unyielding, unconcerned behavior!). Her side is rather inclined in favour of Her Lord RanganAthAn, in a mood of embracing Him. What a majestic pose! She inherits , if anything , the radiant effulgence of pure gold and the gentle fragrance of the just-blossoming ChampakA flower garland. Her form , look , pose , majesty and benovolence evident to us in this verse are portrayed but poorly in this verbal manner . We can only view and enjoy it; we can not put into a verbal verse all that we enjoy. She is beyond all words!
AnugrahaparA: Sri RanganAyaki is Loka MaathA , who worries about Her erring children. When they arrive in front of Her, She bends forward with affection and blesses them as the anugrahaparA (conferrer of sakala soubhAgyams). She pleads with Her Lord to forgive our trespasses. As saluted by Her Sahasra Naamams , She is jagath Kudumbini (having the denizens of the entire world as Her Family) , Loka SOka VinAsini ( dispeller of the sorrows of the chEthanams), Bhaktha gamyai (eminently reachable by Her BhakthAs), Sarva Sulabhai ( easily accessed by one and all) , Abhayankari (One who removes the fear of those who take refuge at Her lotus feet) SubhAvahai (One who brings auspiciousness),MangaLa dEvathai ( Supremely auspicious Moorthy),and DhAridhrya Banjini (One who banishes poverty).
PurushakArathvam: Her side is turned slightly towards Her Lord on Her left as if She is pleading for Their suffering children . She appears as though She is going to overwhelm Him with Her affection to get Her way ( PraNaya parichicheeshA kunjitham paarsvakEna).The pose is Kunjitha Paarsvam or slightly turned towards Her Lord as if She is about to embrace Him and whisper into His ears about forgiving the trespasses of the erring child. It is a radiant and majestic pose .As a display of respect and affection ( Bhaya-Bhakthi hEthubhyAM) , Her pose is slightly tilted towards Him .
ChaNpaka Maalai around Her neck: Her hue is that of molten gold and She exudes the gentle fragrance of the just-blossoming Champaka flowers that She adorns around Her beautiful neck. If we wish to state the pravaram (lineage) for Her , We have to include the freshly melted gold and the ChaNpaka Pushpam. With these two references , we recognize Her Oujvalyam (Radiance ) and divine fragrance ( Sougandhyam).Her Generosity (UdhAra SvabhAvam) ,nobility (Urjitham), Power to grant all the desired boons ( sarvAbhIshta Prathathvam)and more auspicious attributes are suggsted by Her Dhivya MangaLa vigraham and defies any through description (VaachAm agOcharam) by mere words.
Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SatakOpan