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Sri GuNa Rathna Kosam : Part XIII : Fourth SlOakm/Section 2

From: Sadagopan (
Date: Thu Nov 02 2000 - 18:12:58 PST

SrimathE RanganAyakai Nama:

Dear BhakthAs :

We will now study paddham by paddham the fuller
meanings of the Fourth SlOkam : 

yadh-bhrU-bhangA: pramANam sTira-chara-rachanA
  taaratamyE MurArE:
VedAnthAs-tatthva-chinthAm Murabhidhurasi
BhOgOpOdhgAtha kELee chuLakitha-bhagavath
Saa Na: SrIrAsthruNIthAm amrutha-lahari-dhee

The First Paadham:The power of the Eye Movement 

" Yadh-bhrU-bhanga: pramANam STira-chara-rachanA 
  tAratamyE MurArE:" is the first paadham .

There are countless number of creations ( sentients/
Jangamams/sthirams and insentients/sthAvarams/charam ) 
in the Lord's srushti . There are a lot of gradations 
and differences among the multitudinous class of insentients 
(Tree , Mountains et al) and sentients ( a worm , a bird , 
an animal , humans ,dEvAs et al).

Our Lord (MurAri) seems to need some indications as to
whether He is doing alright during the creation of 
these sentients and insentients ; He needs some route maps 
and guide lines to complete this onerous task of 
creating all these charAcharams (sthira-chara-rachanA)
with the distinguishing gradations (Taaratamyam). 
He uses His Vedams as PramANams and yet He wants 
to get some reassurances and feedbacks on
His handiwork.

Our MurAri's needed pramANam (authority ) for guidance in
these efforts besides Vedams comes from the "BhrU-bnagam " 
of MahA Lakshmi (Sri RanganAyaki). She serves as
the final arbiter and referee . By watching 
the different movements of Her eye brows , MurAri 
(RanganAthan) gets the cue and assigns appropriately 
the gradations(Taaratamyams)for the different chEthnams 
and achEthanams.Thus "MurArE's pramANam is " that Bhru-bangam " 
(Yadh BhrU-bangam)of His Sahadharma-chAriNi ,Sri RanganAyaki.     

The Second Paadham : The Guiding principle for the Upanishads

" VedAnthAs-tatthva-chinthAm Murabhidhurasi
  Yath-paadha-chihnais-taranthi "

Time and again VedAnthAs (Upanishads) have 
to establish the Parathvam (Supermacy )among
Gods .They look for PramANams and signs by
which they can go about this task to settle
without doubt the parathvam issue . They come to
the conclusion that Lord VishNu has Paaramyam/Parathvam
(Supermacy ) over all the others based on the fact
that He alone has the Bhaagyam of being the Consort of
MahA Lakshmnee( LakshmI Pathy).

Upanishads are our PramANams. The PramANam for
them in subtle & ultimate determinations like "Who is 
the Supreme Lord of all Lords " is the sign
of the red lac dye imprinted on the chest of
MahA VishNu . With the clue of that insignia , 
the Upanishads conclusively establish that 
MahA VishNu is the Supreme One . They assert on
that basis that Sriya: pathi , Sriman NaarAyaNan ,
is the Para Devathai.

The Third Paadham:PerumAL padum Paadu in PirAtti anubhavam

" BhOgOpOdhgAtha kELI chuLakitha-bhagavadh-
  vaisva-roopyAnubhAvA " 

As Sri RanganAyaki looks at Him , Our Lord 
begins to enjoy Her svarUpa-Roopa GuNams .
He wants to rise to the occasion given
the magnitude of Her GuNa Rathnams . He takes
therfore a gigantic form (visva roopam with thousands 
of hands ,eyes and faces) to take in the full ecstasy
of that BhOgAnubhavam. Taking the Visva Roopam
is His " anubhAvam " in His attempt to fully enjoy
the anantha kalyANa guNams of His pirAtti.
AnubhAvam means an external manifestation 
or indication of a feeling (bhAvam) by appropriate
symptoms such as look or gesture. His anubhAvam 
as He begins to enjoy Her svarUpa-roopa guNams 
is the assumption of Visva Roopam .Even that 
effort was not adequate for the occasion .
It was like using the cupped palm of one's hands 
to measure the content of the ocean of Her SavrUpa-
roopa GuNams.He does not get the paripoorNa
anubhava prApthi , even if He tries hard.
He gets dismayed. Dr.VedAntha Desikan comments
on these difficulties of the Lord has rasOkthi
(delectable anubhavam ):

" PerumAL anubhavatthil Bhakthar padum paattinai ,
  Periya PirAtiyAr anubhavatthil PerumAL paduvAn 
  pOlum ! ".

The Fourth paadham : A Prayer 

" Saa na: SrI: aasthruNIthAm- amruthalaharI- 
  dhee-langaneeyai: apAngaI: "

May That " Saa SrI:",the SrI Devi of such limitless 
KalyANa GuNams immerse us (aasthruNIthAM)
in the flood of mental waves of nectar
(amrutha laharI Dhee:) , which is nothing 
but Her karuNA KatAkshams (Daya-laden

Swamy PrAsara Bhattar qualifies those most
powerful nectar-like glances of Sri RanganAyaki
this way: Those glances which baffle Her
Lord to take a measure of Her are known for 
their Vaalabhyam ( Power to direct the Lord 
to get things accomplished ), Niroopakathvam
(She Being the Supreme example to establish
the parathvam of Her Lord ) and BhOgyathvam 
( Baffling even PerumAl to rise up to the occasion
to enjoy Her Svaroopa-Roopa GuNams fully ) .

May That "Saa SrI " , that Sri RanganAyaki known for
Her Vaalabhyam , Niroopakathvam and BhOgyathvam
sprinkle the nectar stream of Her karuNai-laden
glances on me ! Swamy Parasara Bhattar points 
out that the waves of those nectarine glances 
(amrutha lahari) have to be enjoyed with " Dhee "
( at the level of intellect and not on a physical
plane ) . 

In the previous slOkam , the prayer was:
"Rachayathu mayi  Lakshmee Kalpavallee KatAkshAn ".
(May She shower Her rich rain of gracious daya
on me and soak me in that auspicious bath ).

In this slOkam , the prayer goes one step further:
"Saa na: SrI: aasthruNIthAm amruthalaharI 
 dhee langaneeyai: apAngai:" ( May that LakshmI 
sprinkle/spread the nectarine wave of Her eye-glances 
on/over me , which are to be enjoyed by the intellect).

(PraNavam) Sri NilayAyai nama:
(   "    ) BhOgavathyai nama:
(   "    ) VibhUthyai nama:
(   "    ) PrApthyai nama:
(   "    ) RakshAyai nama:
(   "    ) Kaaminyai nama:
(   "    ) Sarva LakshaNa LakshaNAyai nama:
(   "    ) Sarva Loka Priyankaryai nama:
(   "    ) Sarva MangaLa MaangalyAyai nama:
(   "    ) DhrushtAdhrushta phala-pradhAyayai nama:

Daasan , Oppiliappan Koil VaradAchAri SatakOpan      


           - SrImate rAmAnujAya namaH -
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