Sri RanganAyakai Nama:
In the 53rd & the 54th slOkam, Swamy Parasara Bhattar visualizes SrI RanganAyaki ThAyAr as SitA PirAtti, who suffered so much on our behalves and condemns those, who can not and will not comprehend Her Vaathsalyam and Compassion for us, the undeserving wretched ones :
IRaivanakku YeNNALum ThuNaivi ! intha lOkatthu yemmai yErkka vanthu Nee padum paadenna? niRai karuNaiyodu ThAyE ! Neevir koNda neRi kadantha sutanthiramum ninthai seyvOm !
(Meaning according to Dr.V.N.VedAntha Desikan Swamy):
Oh Mother! You are the perennial companion to the Great Lord and Master-Controller of the whole Universe .You take birth in this world (along with Him) only to rescue all of us, poor souls; what a pity You do it for the beings of this world, who are ignorant of this,ignorant of Your greatness and totally blind and deaf to all that You are doing for their sake.You walked on rough,rocky and thorny earth, lived in isolation in the island (Lanka) and suffered separation from Your dear One. I grieve over all this.
You may contend that You did all these out of the Divine Grace and proverbial independence that You both wield. Then, curse be on those virtues of Yours! Fie on them ! I hate them! Because it is they that make You undergo (such) ordeals for the undeserving, ungrateful wretches (of this world).
Additional General Comments on this SlOkam:
Thirumalai NallAn RaamakrishNa IyengAr summarizes the heart of this slOkam this way :
" IRaivanakku YeNNALum ThuNaivi! intha lOkatthu yemmai yErkka vanthu Nee padum paadenna ? niRai karuNaiyodu ThAyE ! Neevir koNda neRi kadantha sutanthiramum ninthai seyvOm !".
The moving passage here is : "yemmai yERkka vanthu Nee padum paadu enna? " (For saving us through the act of SaraNAgathi, You have incarnated and undergone unbearable sufferings . When we think of those sufferings that You voluntarily underwent, I am driven to despair and anger and makes me shout, "Fie on these GuNAs" that drove You to bear these sufferings .
" Dhig " is a Sanskrit expression for condemnation of anything that disgusts one (Fie on that !). This is the ninthai that SrI Ramakrishna Iyengar is referring to.Swamy ParAsara Bhattar is so overwhelmed by the thought of the indignations that SitA PirAtti suffered that He uses "Dhig " twice:Once for condemning the KaruNA guNam and next for condemning the SvAtantryam (independence), which made Her put up will all these sufferings for our upliftment(Ujjeevanam).
Out of Her immense Mercy (KaruNai) and independence (SvAtantryam), She undergoes a lot of sufferings . This is in conformity with Her and Her Lord's avathAra rahasyams . They conceal their Divinity and act as though they were mortals to show (to act out)the righteous way . When Swamy ParAsara Bhattar thinks about the sufferings of Jaanaki MaathA during RaamavathAram, he flies into a rage and condemns the two guNams of Her(KaruNai and SvAtantryam), which made her undergo sufferings such as walking with Her Lord in the rough forests full of thorny paths, seperation form Her husband due to the cruelty of an ayOgyan and mahA paapi like Raavanan and the anguish of seperation form Her Lord at AshOka Vanam. These sufferings piled up one over the other and our SitA Devi, the embodiment of Kshamaa (forbearance) put up with these for the sake of showing us the dhaarmic way .Swamy Bhattar is angry over these central incidents of RaamAvathAram and the sufferings of Jaanaki MaathA and gives vent to his anger over those agonies .
Comments on the first Paadham of the SlOkam :
"nEthu: " at the beginning of this slOkam refers to her Lord RanganAthan, who is the controller, niyanthA (commander) . He is the "nEthu" as visualized by SvEtasvatAra Upanishad (6.7):
" Pathim PathInAm Paramam parasthAdh- vidhAma dEvam BhuvanEsamIDyam ".
He is saluted here as the transcendent and adorable Master of the Universe and as the Supreme Lord of Lords and the Supreme Ruler of this Universe.
She is the "Nithya sahAyini" of this " nEthu" and helps Him as His permanent saha-dharma-chariNi. She helps as the means and goals for the chEthanams to gain Moksha siddhi. She takes avathArams befitting His roopams during His avathArams (Roopa Anuroopam).
She is JananI and has incarnated on this earth for our protection and salvation (na: thrAthum athra aagathA). She is SarvalOka Janani .She has Jagath- KaaraNa sambhandham (equal role in the creation of this universe with Her Lord). Therefore, She is Janani. Srushti itself has been described as a result of Her DayA : " KaraNa KaLEbarai: ghaDayithum DayamAnamanA". She banishes all Bhagavadh-anubhava virOdhis and assures Moksham . That is the purpose of Her incarnation to bless us and protect us (na: ThrAthum aagathA).
Comments on the Second line:
" lOke Thvan-MahimA-avaBhOdha-BadhirE prApthA vimardham bahu:".In this world, there are many, who do not comprehend Your greatness (mahimai) and are like the deaf and blind in this respect. "AvabhOdhanam " is perception or right judgement based on clear comprehension of a subject. PirAtti's MahimA avabOdhanam is beyond many unfortunate ones. In this matter they are like "Badhira:" or the BadhirAndha: (deaf and blind) . They do not have the capabilities that result as a result of SadAchArya KaDAksham .
Comments on the Third Line:
" Klishtam grAvasu maalathi-mrudhu-padahm vislishya vaasO vanE (JaathO)"
"klishtam" refers to distress connected with sufferings and pain . What are those distresses or torments suffered by SitA PirAtti? She walked on rough, gravelly and thorny paths of the forests with Her Lord . Her creeper soft feet were torn by the gravels and thorns . She suffered from the separation from Her Lord as a result of the abduction by the evil RaavaNan . She spent Her solitary days in the AsOka Vanam, where the haughty RaavaNan tormented Her with His advances.
HanumAn describes Her sufferings aptly in Sundara KaaNDam, when he sees Her first in Her desperate state at AsOka Vanam:
maanyA guru-vinIthasya Lakshmanasya GurupriyA yadhi SeethAapi dukh:rtthA KAALO HI DHURADHIKRAMA:
(MEANING): What other evidence does one need to recognize the power of kaala gathi than seeing SeethA --the object of worship of LakshmaNan known for his reverence for the bhAgavathAs and the dear wife of SrI Ramachandran--undergoing such sufferings at LankA? She put up with the threats of the raakshasis and at one time wanted to end Her life out of loneliness and separation from Her dearest husband (SrEyO mE jeevithAn-marthum vihInAya MahAthmana:/ Sundara KaaNdam: 26.45). Those were her sufferings during RaamAvathAram.
Comments on the Fourth Line:
"(JaathO) dhiK! karuNAm dhik asthu YuvayO: svAtantryamathyankusam"
Your KaruNai and SvAtantryam are behind putting up all these sufferings to show the righteous way of Your Lord (RaamO VigrahavAn Dharma:). You are also a Dharma moorthy and karuNAvaruNAlayam matching in every way with Your Lord. If You underwent these unimaginable sufferings for the sake of the wretched and worthless, who have no comprehension of what you want for them, condemnation be on those guNAs of Yours, which are the root cause of Your sufferings .
ParAsara Bhattar has in mind the famous Paasuram of Swamy NammAzhwAr(ThiruvAimozhi:2789):
--nattil piRanthu padaathana pattu manisarkkA naatai naliyum arakkarai naadi tadinthittu naatai aLitthu uyyac-cheythu nadanthamai kEttumE
The Lord was born in manushya yOni and suffered garbha vaasam like a mortal for 12 months, rejected raajyam, went to forest to fulfill His promise to His father with His young bride and suffered untold sufferings (padAthana pattu) for the sake of the ungrateful janams (sey nanRi aRiyAtha Maanidams). He saved the world and gave salvation to all those Maanidams. SithA Devi did not undergo garbha vaasam like Her Lord, but underwent every suffering including raajya Bramsam, vana vaasam and seperation from her dear One . All of this for the sake of the ungrateful humans, who are incapable of understanding Her and her Lord's Vaibhavam . Even Lord Ramachandra talks about the untold sufferings that He went through out of His own sankalpam in AaraNya KaaNDam(Chapter 67 slOkam 24):
raajyam bhrashtam vanE vaasa: SitA nashtaa mruthO dhvija: idhrusIyam mama-alakshmI nirdahEdhapi hi paavakam
(meaning): My kingdom is lost; exile to the forest was ordered for Me; SitA has also been lost; My dear friend JatAyu (My dear friend in the forest) has died. Such indeed is My durbhAgyam (alakshmI) that can consume fire itself (that consumes all).
Both these associated misfortunes as well as the unique ones experienced by SitA PirAtti enrage Swamy ParAsara Bhattar and he curses the svAbhAvika GuNams (KaruNai and SvAtantryam) of PirAtti for being the root causes of Her sufferings. Such is Bhattar's bhakthi for SrI RanganAyaki, His Mother !
Sri RanganAyaki ThAyAr ThiruvadigaLE SaraNam,
Daasan, Oppiliappan Koil VaradAchAri SaThakOpan /Sadagopan