Sri GuNa Rathna Kosam : Part XXXIX: SlOkam 28

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Jn~Anandha SvaroopAya Jn~a sakthyAdhi SindhavE

BhandhavE Sarva lOkAnAm Sri NrusimhAya MangaLam

 

--Sri Lakshmi Nrusimha MangaLa SthOthra SlOkam

of HH Srinivaasa YathIndhra MahA Desikan

of AhObila Matam

 

( All auspicousness to the embodiment of Satya-

Jn~Ana -Aanandha SvarUpan , who is the ocean of

dhivya Jn~Ana sakthi.All auspicousness to that

Lakshmi Narasimhan , who is the friend and protector

of the Whole world ).

 

Dear BhakthAs of Sri RanganAyaki:

 

In the previous slOkam , the Kaimkaryam /KinchithkAram

done by Nithya Sooris to the Divine Dampathis in Sri Vaikuntam

was covered by Bhattar.There was an impotant reason for it.

Bhagavath-Bhaagavatha -AchArya kaimkaryam constitutes the heart

of Sri VaishNavam. It is the heart-felt desire and ultimate

goal(PurushArtham)of all Sri VaishNavAs to be the residents

of Sri Vaikuntam (Kaimkarya SaamrAjyam) and perform

Nithya Kaimkaryam to the Divine Couple there in their

Supreme abode (parama Padham).

 

The mindframe of Kinkaran(Sesha BhUthan) and YajamAnan

( Master/Sarva SEshi/Isvaran) has been described by

our AchAryAs this way: The Kinkaran(Servant) asks the Lord:

" Kim KaravANi? Kim KaravaaNi ? ( What kind of service

adiyEn can perform to please You Both ?) The most Merciful

Couple command their kinkaraLs to perform the different

Kaimkaryams (services) to Them and when they get completed ,

They appalaud the Kaimkaryams with affection as pleased parents:

" Kim KruthavAn? Kim KruthavAn ? " ( Oh what a beautiful way

in which You completed this Kaimkaryam for Us!). This is

the paraspara-abhimAnam and ManObhAvam between the Sesha-

bhUthALs and SEshi Dampatis. The attitude of the Kinkaran

while engaged in the Kaimkaryam should be like " sEvA Svavrutthi: "

(Like a humble and obedient dog performing the commands of

of its Master ).In this world, we perform AchArya and BhAgavatha

Kaimkaryam with utter humility and to the maximum extent of

our capabilities to earn the Moksha SaamrAjyam to perform

nithya Kaimakryam in Parama Padham .That was the context of

the 27th SlOkam of Sri GuNa Rathna KOsam.

 

In the 28th slOkam , Sri ParAsara Bhattar focuses on

another cardinal principle of Sri VaishNavam (viz):

" anithara SaadhAraNa SvAtantryam " of BhagavAn .

This is about the relationship between Him

(Sriman NaarAyaNan) as " DHARMI " ( PerumAL/YajamAnan)

and His " Svaroopa-nirUpaka DHARMAM (Periya PirAtti ).

The " Dharmam " and " Dharmi " are never conceived

or spoken of separately. Their anyOnyam is what

qualifies Him(PerumAL) to be revered as " SRIYA: PATHI " .

" Tvath Pathithvam Isavara LakshaNam " ( Being

the Husband/Lord of MahA Lakshmi is THE Mark/LakshaNam

of Isvaran). Without that Sambhandham with Sri Devi,

He is bereft of His identity (His svaroopam is thus

defined by Her union with Him as His PrAkAram ). This

is the Svaroopa-Niroopaka Dharmam .The Commnetator ,

Sri Vaatsa VeerarAghavAcchaar , says in this context:

 

" ayam Isvara: itheedhanthva vibhava: , Idhrusa Isvara

itheeTAmthva Vibhaav: UBHAYAMAPI THVAMEVA ABHAVA: "

( This ISVARAN has such glories and He is of this

nature , both of these definitions arise out of

this special relationship He has with You ).

 

" santha: thvAm Bhagavathi dhrushtvA tvadhAsrayam

Isvaram nisichanvanthi " ( The great Ones see You

serving Your Lord as His obedient consort--sharing

Your Lord's Six powers as Bhagavathi-- and defining

Yourself as His PrAkAram ).

 

" Tvath Pathithvam Isvara LakshaNam Jaananthi "

( These MahAthmAs recogize immediately that being

Your Lord provides Him the mark/status as Isvaran).

 

" SruthisthvAmapi tadh-anatharbhAvAth Bhagavath-

svaroopa-niroopaka kODAvanthrbhAvAth. pruTak

Bhagavatha: pruTakkruthya. NaabhidhatthE na Vadhathi "

 

(Even the Sruthi/Vedam does not spell You out

distinctly /separately --since You are indistinct

and inseparable -- from Your Lord .Thou art the Dharmi

for His Dharmam ( Svaroopa Niroopakam ). That is why

they do not speak about You seaprately. You constitute

Him as a part of Him and You are anthargatham ( inseparably

blended into Him ) . You are the auspicousness behind

all His MangaLams ( MangaLam MangaLAnAm). You are

the sacredness behind all His sacredness (PavithrANAm

Pavithram).

 

The 28th SlOkam containing these lofty and central

doctrines of Sri VaishNavam based on SanniyOga

Visishta NyAyam principles developed later by Swamy

Desikan in the Moola ManthrAdhikaraNam of

Sri Rahasya Thraya Saaram --as pointed out by

Dr.V.N.VedAntha Desikan --takes the following form:

( it must be remembered that Sri ParAsara Bhattar's

Ashta SlOki and Sri GuNa Rathna Kosam provided

the stimulus for Swamy Desikan's magnum opus,

Srimath Rahasya Thraya Saaram ).

 

Svaroopam SvAtantryam Bhagavatha idham ChandravadhanE!

tvadhAslEshOthkarshAth Bhavathi khalu Nishkarsha-samayE

thvamAseermaatha:! SrI:! kamithurimittham thvavibhava:

tadh-antharbhAvathvam na pruTag-abhidhatthE Sruthirapi

 

(Meaning given by Dr.V.N.VedAntha Desikan):

 

Oh Mother MahA Lakshmi! Moon-faced (showering anugrahams

on Your dear devotees with Your nectarine glances resembling

the cool rays of the Moon )!The Lord enjoys a reputation of

total independence (Svaroopam SvAtantryam Bhagavatha:) that is

characterestic of (His) top supermacy , which however , is only

a result of ,and which can be understood only on that basis

of being Your Consort. You and Your association are

the determinant-factors for His Supermacy and independence.

He can not be known or defined or described or praised

except by reference to You. He derives His greatness

by reason of Your connection , Your continous contiguity.

This only means that You are the personification of ,

so to say , of the Qualities of Supermacy , Independence,

Total Sovergnity etc. This is exactly the reason for the VedAs

not spelling You (Your GuNams) out distinctly --because You

constitute His qualities (GuNams) , which are indistinct

and inseparable from Him ! You-- His attributes-- are part

of Him.: You are in Him as His Qualiites . Hence , when He is

spoken of and when His qualities are understood , You are

IPSO FACTO to be understood as the subject as much as

He ( Your Lord).

 

Sri RanganAyaki ThAyAr ThiruvadigaLE SaraNam,

Daasan, Oppiliapan Koil VaradAchAri SatakOpan