Nava Raathri Season / Fund Raising for the Priest's quarters at Sri RanganAtha Temple : Part VIII( The Third SlOkam )

[Guest guest]

TaaraNa TulA Sukla Sapthami , PoorvAshADA Nakshathram

Seventh Day of NavarAthri Celebrations , Soumya Vaasaram

 

SrI :

 

Dear BhakthAs of SridEvi:

 

Here is adiyEn's daily samarpaNam of 7 NaamAs

from Sri Lakshmi Sahasra Naamam saluting Her

Vaathsalyam and anugraham for Her children :

 

(PraNavam) Aanandha RoopAyai Nama:

(PraNavam) Bhadra HomAyai Nama:

(PraNavam) YogakshEma VaahAyai Nama:

(PraNavam) Iccha-kriyAthmikAyai Nama:

(PraNavam) SarvArTa Saadhinyai Nama:

(PraNavam) ApramEyayai Nama:

(Pranavam) MahA Oushadhyai Nama:

 

THE THIRD SLOKAM OF CHATHUSSLOKI

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Yeeshath karuNA nireekshaNa

sudhAsandhukshaNAth rakshyathE

nashtam prAk tadhalAbhatas

thribhuvanam samprathyananthOdhayam

srEyO nahyaravindhalOchana mana:

KaanthAprasAdhAdhruthE

SamsruthyaksharavaishNavAthvasu

nruNAm sambhAvyathE karhichith

 

anvaya Kramam ( Prose Order)

********************************

Samprathi Thvath KaruNA nireekshaNa

sudhA yeeshath sandhukshaNAth , prAk

tadhalAbhatha: nashtam thribhuvanam

ananthOdhayam rakshyathE .

 

AravindhalOchana mana: kAnthA prasAdhAthruthE ,

samsruthi akshara VaishNavAthvasu srEya: karhichith

na hi SambhAvyathE

 

Word by word Meaning :

**************************

Samparathi = now

 

Thvath karuNA nireekshaNa sudhA sandhukshaNath =

through the spreading of even a small amount of Your

nectarine glances mingled with Your krupai

 

prAk tadhalAbhadha: nashtam thribhuvanam ananthOdhayam

rakshyathE = Before those glances spread , the three worlds

experienced inauspiciousness everywhere . After Your mangaLa

dhrushti fell on those three worlds , they were protected and

enjoyed immeasuarable anantha abhyudhayam ( the dawn of

limitless prosperity and auspiciousness).

 

ArvaindhalOchana mana: KaanthA prasAdhAthdhruthE =

Oh MahA Lakshmi , the delight of the mind of Your lotus-eyed

Lord ! Without Your anugraha-SrI ,

 

Samsruthi akshara VaishNavAdhvasu srEya: karhichith

na sambhAvyathE = Without Your anugraha SrI , NONE

of the three desired fruits -- -- Enjoyment of the material

pleasures in this universe (Vishaya Sukham) , Kaivalya

anubhavam ( aathma SaakshAthkAra anubhavam ) ,

residence in Parama Padham as VaishNavan ( Moksha

Sukham of a muktha jeevan )-- -- will ever be realized .

 

Commentaries : PeriyavAcchAn PILLai (PVP)

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PVP uses a different Paatam for "ananthOdhayam"

in this slOkam ( 4th line in the above slOkam ) .

His Paatam (version) is " AanandhOdhayam "

( Aanandha udhayam versus anantha udhayam) .

PVP sees the effect of Sri DEvi's glances as

the beginning of many levels of bliss . The other

version ( ananta udhayam) refers to the birth of

many auspicous and sought--after PurushArthams .

 

Here, Swamy AlavanthAr instructs us that any one

of the three kinds of SrEyas ( Iswaryam in this world

or aathma ssakshAthkAram or Moksha Sukham ) will

never happen without the fall of the benovolent glances of

the dear consort of the AravindhalOchanan on one . Here

again , Swamy AlavanthAr chooses the word "KaanthA "

to salute Sri Devi instead of " BhAryai of AravindhalOchanan".

The reasoning is similar to the choice of " KaanthA "

sabdham in the first verse ( Kaantha: tE PurushOtthama: ).

Our Lord is " kOlamalarp-pAvaikku anbhan " and " Pitthar

panimalar paavaikku " according to AzhwAr MangaLAsAsanams.

 

Her anugraham appears at the time , when the Lord makes

His sankalpam for Jagath Srushti ( Tadhaikshatha bahu syAm

prajAyEyEthi- - - ChAndhOgya Upanishad) , the mercy-laden

glances of Sri DEvi supports His efforts and protects the new born

world and its beings ( Yeeshath Thvath karuNA nireekshaNa sudhA

sandhukshaNAth rakshyathE ). As His compassionate sahadharma-

chAriNi and anugrahamayee , Sri DEvi joins in the srushti and rakshaNam:

( aavAbhyAm karmaNi karthavyAni , prajAsccha uthpAdhayithavya: ).

She reminds Her Lord that Both of Them have to do Their karmAs

and the beings have to be created ). Her Jagath KaaraNathvam

and Rakshakathvam is recognized here . Swamy ParAsara Bhattar

echoed His poorvAchAryAn's thoughts in His GuNa Ratna Kosam

( 4th slOkam ) :

 

yath bhrU bhangA: pramANam sTirachararachanaa tAratamyE MurArE:

vEdAntha: tatthvachinthAm Murabhidhurasi yathpAdhachhinai: taranthi

 

(Meaning): May Sri RanganAyaki's KatAkshams that have defeated

the ocean of nectar in their power to confer all auspicousness immerse

me in their sweep ! Those glances and the shifts in the position of Her

eyebrows are taken as clues by Her Lord in creating the differences

in the SthAvara Jangama Jagath Srushti . The VedAnthins end their

inquiries on Para Tatthvam of the Lord by finding Her lotus feet

on His chest region and recognize Him as Sriya: Pathi and

Her as His MangaLadhAyini .

 

In the second slOkam of Sri GuNa Ratna Kosam , Bhattar salutes

Sri DEvi's RakshaNam of the seven worlds after their creation

( UllAsa Pallavitha pAlitha sapthalOki , nirvAhakOrakitha nEma

katAksha leelA ). Without those benovolent glances, the world

and its beings lose all of their Iswaryams( Nashtam Thribhuvanam) .

Once those reviving (nectarine) glances fall on the world , then

anantha samruddhi ( limitless Iswaryam) results. PraLayam happens

when Her dhrushti ( Lakshmi KatAksham ) is not there; Srushti comes

into being , when her mangaLa dhrushti falls on the universe .Anishta

nivrutthi (Removal of sorrows) and Ishta PrApthi ( realization of

what one desires) happen because of Her Subha dhrushti.

 

It is Her anugraham that lets Prapanna Jeevans travel on archirAdhi

mArgam and enjoy the many upachArams that they recieve .

The indispensable nature of Her anugraham in Moksham is

emphasized here. Along with Her Lord , She stays as UpAyam

and UpEyam (Means and Goal ) and They observe the vratham of

yEkasEshithvam .

 

Swamy Desikan points out that the " VaishNavAdhva "

sabdha prayOgam refers to " GathivisEsha dhvArA

Bhagavath PrApthi" lakshyam . Swamy Desikan has

elaborated in Srimath Rahasya Thraya Saaram( Gathi viSEsha

adhikAram : 21 st chapter) this journey to reach Sri Vaikuntam

by the Muktha Jeevan with the power of the Dhivya Dampathis.

 

Sakala dhrAviDAmnAya-- saara VyAkhyAna kaariNam

SrAvaNE RohiNee jaatham KrishNa Samj~nam aham bhajE

 

TaNmai singam rOhiNI nALL tazhaikka vanthOn VaazhiyE

TaaraNiyil SankanallUr thAnudayOn VaazhiyE- - -

- - - AbayapratharAjar thALL anavaratham VaazhiyE

 

Swamy PeriyavAcchAn PiLLai ThiruvadigaLE SaraNam

Daasan , Oppiliappan Koil VaradAchAri SadagOpan