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Oppiliappan List Archive: Message 00084 Feb 2004

 
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Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Sri Vara Vara MunayE Namaha

Sri vAnAchala mahA munayE namaha

 

Dear bhagavatas,

 

Continuing with the meaning of the sloka,

 

?Srimad rangam jayatu paramam dhAma tEjOnidhAnam bhoomA

   tasmin bhavatu kushalee kOpibhoomA sahAya I

 divyam tasmai dhishatu vibhavam dEsikO dEsikAnAm kAlE kAlE

   vara vara muni: kalpayan mangalAni II?

 

paramam dhAma ? the highest place (the divine abode of emperuman);

tEjOnidhAnam ? filled with energy;  This divine place, Srirangam has the utmost power to win over all the enemies.  Can there be enemies to emperuman? No. Emperuman doesn?t treat them as enemies, but they consider emperuman as an enemy to them (the same was indicated by Sri Rama piran when he uttered the words, ?maranAnthanthu vairAni?).  But even such nastika vadhis while they have a glance of namperumal and his beauty they immediately loose themselves to his charm and loving smile.  Slowly they start to learn about the kalyana gunas of emperuman and then they get trapped totally into the ocean of bhagavat krupai.  Let that high place filled with nithya Sri, Srirangam remain with prosperity!

 

bhoomA tasmin bhavatu kushalee kOpi bhoomA sahAya: -  In that great place, let the emperuman whose greatness is beyond words stay happily along with Sridevi and bhoodevi.  Who is that lord who has put down all the energy and descended to Srirangam to uplift the innocent souls suffering in samsArA? (kOpi?) He is ?bhoo mA sahAya:? bhoo-Bhoodevi; mA- Sridevi, Periya pirattiyAr; sahAya: - their support, Periya perumal.  Here a beauty is seen in the ordering of the words.  Generally we say Sridevi, bhoodevi and even according to Sanskrit grammar it should have been only mA bhoo sahAya:  But why has it been rearranged?  It is because emperuman is regarded as Sriya:pathi, which is a special identification to him.  So bhoomi piratti not wanting to come in between the divine couples took her position in the front.  It is a common saying in our culture that it is not wise for anyone to stand or sit in between a husband and wife.  That has been followed by bhoodevi, though she is also the consort of perumal.  The same rearranging is seen while we say ?ithihAsa puranangal?.  This has been clearly explained by pillai lokacharya in his Srivachana bhooshana sutra, ?evai erandilum vaiththuk kondu ithihAsam prabhalam; aththAlE adhu murpattadhu?

 

divyam tasmai dhishatu vibhavam dEsikO dEsikAnAm kAlE kAlE vara vara muni: kalpayan mangalAni :  Let the greatest of the acharyas, Vara Vara muni do mangalasAsanams daily to that great bhagavan and increase the vaibhavams (greatness) of emperuman multifold.  Sri Vara Vara muni is regarded as greatest of the acharyas since he is the acharya to Periya perumal himself.  Our guruparamparai starts with ?lakshmi nAtha samArambhAm? Sriya:pathi Sriman Narayanan.  But that Narayanan choose manavAla mAmunikal as his acharya and there by the chain of guruparamparai starts with Narayanan and ends with Periya perumal.  When perumal himself choose mAmunikal as his acharya what to say about his greatness? (On this masi dwadasi day, namperumal takes the role of a disciple and as a regard to his acharya, refrains from having ?surulamudhu? (thambhoolam) and takes only the prasadam of his acharya, mAmunikal as offering) That is why erumbiappa regards him as ?desikO desikAnAm?.  It is not enough if jeeyer did mangalAsasanams one time or twice but he should remain doing the same forever (kAlE kAlE) so that the Sriranga Sri keeps on growing (?Sriranga Srischa varthathAm?) so that not only Srirangam but all the divya desams and the whole world will live with wealth, health and prosperity (?neekAdha selvan niraindhu? ?selvathirumAlAl engum thiruvarul peRRu enburuvar?). 

 

?SrimathE ramyajAmAtru muneendrAya mahAtmanE Sriranga vAsinE bhooyAt nithya sree nithya mangalam?

 

Alwar emperumAnAr Jeeyer thiruvadigalE sharaNam

Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

 

 



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