Sri GuNa Rathna Kosam : Part XXVII: SlOkam 18

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Dear Devotees of Sri RanganAyaki ThAyAr:

 

adiyEn will cover slOkam 18 in this posting :

 

saha sTira parithrasa vraja VirinchAnAkinchanai:

anOkaha Bruhaspathi prabhala viklava prakriyam

idham sadhasadhAthmanA nikhilamEva nimnOnnatham

katAksha tadhupEkshayOs-tava hi Lakshmi! TatthANDavam

 

(Meaning /Dr.V.N.Vedantha Desikan):One finds a variety of

contrasts (differentiators) in this world. There is an

acme (summit) and there is a nadir( bottom).BrahmA , who

is at the top of authority and power , Bruhaspathi ,

the storehouse of wisdom are mighty heros compared to

their opposites like a dumb tree or animal or an ignorant

dunce or a timid weakling.

 

How many contrasts(opposing dhvandhvams) are there in

this world ? So many ups and downs in the social order

--all these receive a simple expalnation--the former

secured Your benovolent glances , which the latter missed.

 

Additional Observations (V.S)

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This is the last of the set of slOkams(8-18) in which

ParAsara Bhattar praises MahA Lakshmi's Vaibhavam

based on references to Vedam and Smruthis.He identifies Her

with all things that are auspicious and excellent (Unnatham)

and points out that their auspicousness and excellence

are derived from Her.

 

ParAsara Bhattar has derived inspiration for this

slOkam from his father , Sri KurEsar's ninth slOkam

of Sri Sthavam:

 

lOkE vanaspathi Bruhaspathy taaratamyam

YasyA: prasAdha pariNAmam udhAharanthi

Saa BhArathI BhagavathI thu yadhIya daasi

thAmm DevadevamahishIm Sriyam AasrayAma:

 

(Meaning): In this world ,the differentiation

from polar opposites like a tree and the great

Deva Guru like Brahaspathi is said to result from

the anugraham of the Goddess of Learning , Sarasvathi.

Bruhaspathi becomes a super intellect by Her grace.

Even that revered sarasvathi performs kaimakryam for

the devotees (adiyArs , TadhiyAs) of MahA Lakshmi.

AdiyEn seeks as refuge that divine consort of

Sriman NaarAyaNan , the God of Gods.

 

Sri ParAsara Bhattar developed the Taaratamyam

aspects between the Brahaspathi and an insentient

tree inthe 18th slOkam and accounted for that

mighty difference.

 

Sri KurEsar had stated in another slOkam that

Isvaryam (Wealth) ,Soundharyam (Beauty) and

LaavaNyam , ManOhara Roopam and all other

MangaLams are under the control of MahA Lakshmi.

 

Here , Kuresar was following the revelation of

Swamy AlavandhAr , who stated in one of his

SthOthra Rathnam SlOkams : " Jagath Samastham

yadhabhAnga Samsrayam " ( All this world is under

the power and influence of the moving eye brow

and glances of MahA Lakshmi).If those glances

fall on one , then that fortunate one has an

auspicious existence. When that does not happen,

inauspiciousness is the direct result.The polar

opposites are a direct consequence.

 

Sri NallAn Thirumalai RaamakrishNa IyengAr's

Tamil translation of this verse is a beautiful one:

 

peyarvana peyarhilAtha piramanE selvamillAn

uyar guru maranE maRRum uRupala muRREraRROr

uyarvana thAzhvana yaavum nalla theeyanavA unn-kaNN

ayarvininaruLin nOkkatthAdu ThANDavam ANangE !

 

Here , the nallathu (auspicous ) and the theeaythu

(inauspicous) , the mighty and the miniscule (lowest),

the great dEva Guru and the dumb tree in the forest ,

the jangamam and the sthAvaram , the wealth and

the poverty --the origin of all these opposites are

recognized to arise from the movement (dance) or

otherwise of the eyes of the divine damsel, MahA Lakshmi.

 

Sri RanganAyaki Jayathi

Azhagiya Singar Thiruvadi,

Oppiliappan Koil VaradAchAri SatakOpan