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GuNa Rathna kOsam : Part XI, Introduction to the Fourth SlOkam

From the Bhakti List Archives

Sadagopan • October 31, 2000 


SrimathE RanganAyakyai Nama:

Dear BhakthAs :

In a future slOkam (29th) of Sri GuNa Rathna kOsam , 
Swamy Parasara Bhattar is going to state: 

--KamalE ! Mangala padham , tavEdham nOpAdhErunipathitha
SRIRASI YATHA: 

Here Bhattar says: Oh RanganAyaki! EmperumAn is hailed
with Mangala Sabdham because of His association with You.
Since You are "Sri" , being auspicious is but natural to You .

AruLALa PerumAL EmperumAnAr's Sri Sookthi is 
pertinent here :

aakAriNasthu vij~nam aakAra Jn~Ana poorvakam
tEnAkAram SRIYAM jn~AthvA Jn~AthavyO BhagavAn Hari:

(Meaning) : If one wants to understand truly 
a Vasthu , one should understand first clearly 
the distinguishing attributes of that vasthu.
In this context , BhagavAn can be fully comprehended
by us only when we understand clearly the distinct
and distinguishing attributes of PirAtti , who is 
His PradhAna VisEshaNam (Prime attribute). 

That MahA Lakshmi invoked by the Sri Sabdham 
is elaborated further by the Six meanings of
the Sri Sabdham : SrIyathE , SrayathE ,
SruNOthi , SrAvayathi, SruNAthi and SrINAthi .
The fuller meanings of these Six aspects of
Sri Sabdham has been covered  by adiyEn in 
the earlier postings on Mahaa Lakshmi Tatthvam 
housed in Bhakthi List. Suffice it to say that
the Lord is hailed as auspicious one because
of His sambhandham with Sri Devi. The Sri Vishnu
SahasranAmams ( 617 to 620) celebrate Sri Sabdha-
Vaachya Lord this way:

Sridha: Sreesa: SreenivAsa: Sreenidhi: SreevibhAvana:
Sreedhara: Sreekara: SrEya: SreemAn lOkathryAsraya:

Swamy ParAsara Bhattar has elaborated in his
commentary , Bhagavadh GuNa DarpaNa , the deeper
meanings of each of these naamAs as it pertains 
to the Glories of Sri Devi ( Ranga Lakshmi).

She is saluted by VishNu PurANam as "Vimuktha
Phala dhAyini ( the grantor of the fruit of
release from bondage).She is therefore considered 
Vibhu displaying Vibhuthvam and Isvari displaying
Isvarathvam. She is identical in these attributes
to Her Lord .

There are some differences of opinion in our
SamprahAyam regarding PirAtti's SvarUpam . There 
are five kinds of views :

1. PirAtti's SvarUpam is aNu , She is one of 
   the Jeeva kOtis .

2. She is Vibhu SvarUpai and yet is one of
   the Jeeva kOtis

3. She is Vibhu and yet is different from Chith,
   achith and Isvaran .

4. Although She is Vibhu and belongs to
   IsvaraKoti , she is not SaakshAth Isvari.

5. She is Vibhu and SaakshAth Isvari .

There are 4 points of view that agree that 
She is Vibhu SvarUpai; one concedes that She 
is aNu. Those , who follow Desika SampradhAyam 
accept the 5th point of view based on the position
established by NadAthUr ammAL in Prapanna PaarijAtham 
(Bhagavath parijanOpAsanA Paddhathi):

mayA yaTaa Jagath VyAptham SvarUpENa SvabhAvatha:
TayA vyApthamidham Sarvam NiyanthrI cha TaTEsvarI

svasya NaaTasya sambhandham VyApthimaisvaryamEva cha
aprruTagbhUtha-sEshithvAth BRAHMAADVAITHAM tadhuchaythE

These are the words of Sriman NaarAyaNan .

Hence , PirAtti is understood to have Vibhuthvam,
Isvarathvam , Bhagavath Seshathvam , Paaratantryam ,
Sarva Seshithvam and sarva sarIrakthvams just as BhagavAn.
She Is "anuroopa Vibhavai " as saluted by AlavandhAr
and " Bhagavan NaarAyaNAbhimathaanuroopa SvrUpai "
as saluted by EmperumAnAr . She has in addition
the unique attribute of PurushakAram that is not
shared by Her Lord.  

The fourth sLOkam touches on many of these points
that distinguish Sri RanganAyaki (MahA Laskshmi).

Daasan , Oppiliappan koil V.SatakOpan      






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