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Re: Sri GuNa Rathna Kosam : Part XXXIX: SlOkam 28

From the Bhakti List Archives

Sadagopan • Sun Apr 29 2001 - 06:38:38 PDT 


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 

 
 


 


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