Sri RanganAyakai Nama:


Isvaryam akshara gathim paramam padham vaa
kasmaichidh-anjalibharam vahathE vitheerya
asmai na kinchith-uchitham krutham-ithyaTAmBha
Thvam lajjasE kaTaya kOyam udhArabhAva:

Meaning according to Dr.V.N.VedAntha Desikan:

Oh Mother! Let anyone supplicate his hands in anjali form before You. Enough.You will in Your extreme kindliness agree to give him all affluence, even Kaivalya and even (more) Vaikuntam in return for that anjali; what is more, You would later on feel a certain bashfulnes--that is indeed ever evident in Your smile even now!--that You had not done enough for him, equal to the laborious exercise he had exerted himself in folding his palms in supplication!

What is this extreme bounteousness? Why? Please explain (this) to me.

Additional Comments:

This slOkam is the one quoted by Swamy Desikan in the SiddhOpAya SOthanAdhikAram of SrImath Rahasya Thraya Saaram to explain the meaning of the doctrine of "UdhAraam " associated with SrI DEvi. Dr. VedAntha Desikan refers to the passage in SrI Sooktham's "DEvajushtAm UdhArAm" to salute the unique bounteousness and generosity of SrI Devi (SrI RanganAyaki).

The very last manthram of IsAvAsyOpanishad ends with the passage: " bhUyishtAm tE NAMA UKTHIM vidhEma". When one folds one's palms and raise them in salutation with the utterance of the word "Nama:", it signifies self-surrender. They become "nama ithyEva Vaadhina:". All the sins are destroyed and SrI Devi's oudhAryan flows towards the one, who performed anjali to the accompaniment of Nama: sabdham. The unmatched oudhAryam and Vaathsalyam induces Her to grant sakala soubhAgyams, Kaivalyam and even Vaikunta Vaasam. Even after granting all these boons, She feels that She has not done enough for Her devotee, who just performed nama ukthi with anjali bhaddha hastham. Swamy NammAzhwAr refers to this Bhara samarpaNam (laying down of the burden/Sumai) as "athu sumanthArkatkkE " in ThiruvAimozhi III.3.6.

The Nama: sabdham destroys three kinds of VirOdhis: sEshathva svaroopa VirOdhi, PurushArTa kaimkarya VirOdhi and UpAyAnushtAna VirOdhi.When that Powerful Nama: sabdham is accompanied by the equally powerful gesture (Mudhrai) of Anjali ,then there is no limit to what it can achieve. The deepest springs of OudhAryam, Vaathsalyam and DayA of SrI RanganAyaki are released and the chEthanan becomes the beneficiary of the ParamAnugraham of the Empress of SrIrangam.

The vaibhavam of Anjali Mudhrai is celebrated by Swamy Desikan in his chillaRai rahasyam of  "Anjali Vaibhavam". When one folds one's palms and says "namAmi", the Lord says "nayAmi". I will lead that special one, who has performed SaraNAgathy to Me in this manner, all the way to My Parama Padham (nayAmi ParamAm gathim). That ParamAm gathi is not kshudhra Phalans like Isvaryam, AathmAnubhavam et al but Parama PurushArTam of Moksham. Both Our Lord and His Consort are "MukthAnAm ParamA gathi".

The power of anjali is summed up by Swamy AlavanthAr in the 28th slOkam of His SthOthra rathanm. Swamy Desikan has blessed us with a commentary for this SrI Sookthi. In that commentary, Swamy Desikan points out that there are no time restrictions about performing Anjali, which melts the heart of the Lord. Anjali is a common (pothu ) dharmaam and can be practised by all. Anjali is known as the best among dharmAs relating to the Lord. In contrast to other dharmAs, anjali gives immediate results. It destroys the PuNyams and Paapams of a Jeevan.

There have been legitimate questions/doubts about the power of Anjali to grant even Moksham. Here, AzhwArs, AchAryans based on Sruthi pramANam have pointed out that anjali yielding these great boons (up to Moksham) is not the simple folding of one's palms, but the elevated form of Anjali incorporating SaranAgaty inside it: Prapatthi garbhathvam ( BhUyishtAm nama ukthim vidhEma). Anjali is the chinham(adayALam/mark)of BharanyAsam. If the ChEthanan's chinham is Anjali, the Lord's responding chinham is Abhaya Hastham.Anjali done by a prapannan yields boons at all levels and Lord assures that quick granting of the boons through His abhya hastham (anjali paramA mudhrA kshipram dEva prasAdhini).

Anjali yields "satthva unmEsham" (birth and growth of Satthva guNam) and Samyak Jn~Anam (clear wisdom about Tatthvams), which lead on to Moksham. Once again, this anjali has no restrictions of Kaalam, dEsam, VarNAsrama adhikAra niyamam, prakAra (way of doing ) niyamam, aavrutthi (number of repetitions) niyamam.

This anjali done by a Mumukshu with Prapatthi garbha, prArTanA poorvaka anjali has many prabhAvams(glories) as revealed to us by Swamy Desikan :

(1) aasu kaarithvam (Quick to yield Phalans) (2) asEsha dhOsha nivarthakathvam (destruction of all sins) (3) asEsha kalyANa kAranathvam (harbinger of all auspiciousness) (4) anubandhi rakshakathvam (protection of all linked to them) (5) akshaya phala pradhathvam (yielding permanent phalans)

Such indeed is the anjali Vaibhavam that makes even SrI RanganAyaki blush that She has not done enough for one who holds anjali mudhrA in front of Her.

Sri RanganAyaki ThAyAr ThiruvadigaLE SaraNam,
Daasan, Oppiliappan Koil VaradAchAri SaThakOpan /Sadagopan