Sri RanganAyakai Nama:



In the 59th slOkam , Swamy Parasara Bhattar expresses his Naicchiyam (lowliness and unfitness) to SrI-RanganAyaki. In the previous slOkam, ParAsara Bhattar celebrated the legendary oudhAryam (generosity) of Sri RanganAyaki. That thought emboldened him to ask for Her protection inspite of his utter unfitness. Bhattar banked on his Divine Mother's Vaathsalyam here:

  icchAdhikAra sakanAnusayAnabhijn~a:
aagAmsi Devi! yuvayOrapi dhussahAni
  BhadhnAmi moorga charithas-TavadhurbharOsmi

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

"An individual ought evidently to possess some virtue , if he were to claim the kindliness of the Almighty. Oh my Mother ! I am an utter destitute , not qualifed with respect to Jn~Ana or Karma or Bhakthi. With respect to Prapatthi--which is the course for such a fellow--for which one's earnest desire is the desideratum , I do not know how to perform it.What is worst,I am a stranger to the feeling of regret and grief that should be inevitable in such a situation.

The Lord and You are extreme forbearers, I know. But I have been accumulating sins that even You can hardly forbear and excuse.I am still going on! Such a vile person as I am is indeed unbearable to You too."

Additional Comments (V.S): 

 This NaicchAnusandhAna slOkam almost at the very end of the SthOthram is for the benefit of us . SrI ParAsara Bhattar did not have these deficiencies . He was a model of AchAram, VairAgyam and anushtAnam.It is for the benefit of us , Bhattar composed this slOkam. It is for us to utter and correct ourselves and seek the grace of our Mother(Visva Janani).

Bhattar describes himself as a Moorkkan and dhurAchAran here. He admits that he is not proficient in Karma -Jn~Ana-Bhakthi Yogams and is totally unfamiliar with the upAyam of Prapatthi, which is accomplished through "icchA-mAthram" in a trice. He says that he does not even have any regret over his lack of skills to follow anyone of the above routes. He says that he is devoid of any burning desire or capabilities or firmness of purpose to engage in the practise of these upAyams to save himself. He says: Among You and Your Lord, both are known for Your limitless patience and forbearance.Here I am standing before You testing that limitless capacity to put up with such mahA aparAdhams and unfitness of mine .I continue to accumulate more sins through my careless deeds.Such a miserable one is a challenge to Your forbearance. Inspite of it all , Oh RanganAyaki, You must come to my rescue and save me .

Thirumalai NallAn RaamakrishNa IyengAr Swamy has translated this slOkam beautifully in Tamil this way:

saRRumE aRivu kanmam bhaktiAm sampath illai
kaRRilEn icchai peRRi kavusalam irangal Devi!
kuRRamE puriyA niRpan kothikka nummiruvar uLLam
muRRumE moorkkanEnai mudiyumO thaanga Nee thAn ?

In the first line , Bhattar identifies himself as the one , who has not even an iota of knowledge about Jn~Ana , Karma and Bhakthi yOga sampath (wealth). In the second line , Bhattar admits that he did not master even the easy route of prapatthi , which is done with mere wish to do it and begs for SrI RanganAyaki's dayA in such a state of helplessness. He continues in the third line to say that he continues to accumulate more sins with abandon and anger the ThiruvuLLam of both SrI RanganAthan and His consort , SrI RanganAyaki. Bhattar declares that he is a complete Moorkkan of despicable conduct and asks his Divine Mother whether She can come to his rescue inspite of all these lapses.

PoorvAchAryA's NaicchAnusandhAnam that Bhattar remembered:

Swamy NammAzhwAr, Swamy AlavanthAr and AchArya RaamAnujA have performed NaicchAnusandhAnam prior to Paraasara Bhattar in their own moving ways to instruct us as to how we should conduct ourselves. They were ParipoorNa adhikAris for performance of Bhathi yOgam or Prapatthi yOgam and yet for our sake as AchAryAs , they showed us the way of conducting ourselves with naicchiyam before the dhivya dampathis. Here are some examples of their anubhavams:

nORRa nOnbilEn nuNNaRivilEn aahilum
Unnai vittonRum aaRRahinRilEn AravinaNaiammAnE
sERRUt-thAmarai sennalUdi malar Sirivaramangala nagar
veeRRiruntha YenthAi ! Unakku mihaiyallEnangE  --ThiruvAimozhi:5.7.

(Meaning according to Dr.V.N.Vedantha Desikan/V.N.V ): 
" I have not acquired a stature by Karma or by Jn~Ana. Only these two are said to lead to Bhakti. I have a Bhakti, one that can not be kept at rest; that is passionate that makes me restless. But my bhakthi is not of the Bhakti yOga type, a tool for attaining salvation. So the urgency, Oh my Lord, seated on AadhisEshA at Srivaramangala nagar, abounding in lotuses growing near verdant paddy crops, count me as within Your fold of protection and help me!"

KaiyyAr Chakkaratthen KarumANikkamE
yenRenRu poyyE kaimmai solli puRame puramEyAdi
meyyE peRRazhinthEn vithi vaaykkinRu kaapAr?
IyyO !KaNNapirAn ! aRayO inipponAlE    --ThiruvAimozhi:5.1.1

(meaning ccording to Dr.V.N.V):
"with vulgar tastes and trivial interests, I have indeed no chance of cherishing the Lord in my heart. But fraudulently I displayed an external piety and devotion calling as if in real earnestness. "My dear Lord, My gem-like Dear, with the Chakra on the hand! False was my devotion; but truthfully, I say, He has come and given His bliss of company. You will hardly believe it, I know. But it is all His grace, which is my equivalent of what you people call Fate, that has made this possible . Oh KrishNa, own Your defeat before running away! I have won You not withstanding my hypocrisy of  fervor."

" Na dharmOnishtOsmi na chAtmavEdhi na BhakthimAn
ThvaccharanaaravindhE ! akinchanO anayagathis-SaraNya
Thvath Paadhamoolam SaraNam prapadhyE "
                 Swamy AaLavanthAr's SthOthra Rathnam: slOkam 22

( Oh Lord! I do not have the discipline of dharmam. I have no aathma Jn~Anam. I have not displayed any Bhakthi towards You. I have no qualifications whatsoever. I seek refuge at Your feet ).

NikaNum BhatthanallEn --ThirumAlai : 25
( I have not developed any Bhakthi towards You).

KarmAnushtAnam must be completed to gain discriminating intellect (nuNNaRivu); that in turn will lead to Svaroopa Jn~Anam and further to para Svaroopa Jn~Anam. At that time, pararoopa SaakshAthkAra Bhaagyam is said to be gained and the Bhakthi rooted on that anubhavam. When karmaanushtAna siddhi and Jn~Anam are not there, then there is no prospect for hope and salvation. Bhakthi yOgam as an upAyam is thus out of question. Bhattar says that he is not capable of performing Prapatthi either. Thus Bhattar records for our benefit powerful NaicchAnusandhAnam.

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