Śrī Stuti VERSE 6
उद्देश्यत्वं जननि भजतोरुज्जितोपाधि गन्धं
प्रत्यग्रूपे हविषि युवयोरेकशेषित्व योगात् ।
पद्मे पत्युस्तव च निगमैर्नित्यमन्विष्यमाणो
नावच्छेदं भजति महिमा नर्तयन्मानसं नः ॥ ६ ॥
uddeśyatvaṃ janani bhajatorujjitopādhi gandhaṃ
pratyagrūpe haviṣi yuvayorekaśeṣitva yogāt ।
padme patyustava ca nigamairnityamanviṣyamāṇo
nāvacchedaṃ bhajati mahimā nartayanmānasaṃ naḥ ॥ 6 ॥
SYNONYMS
uddeśyatvaṃ: state of being the target/recipient | janani: O Mother! | bhajatoḥ: of the two who receive | ujjitopādhi-gandhaṃ: devoid of any trace of limiting adjuncts | pratyagrūpe haviṣi: in the oblation of the inner self (ātmā) | yuvayoḥ: of You two | eka-śeṣitva-yogāt: because of the state of being the single Master | padme: O Padmā! | patyuḥ tava ca: of Your husband and of You | nigamaiḥ: by the Vedas | nityam anviṣyamāṇaḥ: being eternally sought | na avacchedaṃ bhajati: does not find any limit | mahimā: the greatness | nartayan: making dance | mānasaṃ naḥ: our minds |
TRANSLATION
Oh Mother! Both of You are the recipients of the mental oblations. Your greatness is inconceivable and it makes our hearts dance in ecstasy.
PURPORT
Extended Meaning #1 according to Villivalam Nārāyaṇācchār Swāmy: Oh Mother! During the time of bharanyāsam (prapatti), both Yourself and Your Consort become the targets for receiving the oblation (havis) of jīvātmā in the homam performed. This is so because of the homogeneous, integrated and unified way in which both of You stand as one (yeka śeṣitvam) to receive such offerings. Our minds dance with Joy over both of You and Your vaibhavams, which are beyond the power of the Vedams to describe adequately.
Extended Meaning #2 according to Oppiliappan Sannidhi Śrī Śrīrāma Deśikācchār Swāmy: Oh Mother of the Universe! Oh Mahā Lakṣmī! In the ordinary yāgams of the world, oblations (ghee, puroḍāśam et al) from the performer of the yāgam are offered to the different devatās such as Agni, Indra, Sūrya and others in homa rūpam. The devatā for whom the havis is intended is known as the uddeśyan (one who is deemed fit to receive such havis); that devatā receives the havis and becomes delighted. That havis making the devatā happy is known as śeṣam and the devatā that received the havis is described as śeṣī for that havis.
Lord accepting the havis of ātmā during extraordinary yāgam of bharanyāsam: Prapatti performed by the cetanams is also a yāgam. In this extraordinary yāgam, ātmā is presented to the Lord (emperumān) as the havis. Emperumān for whom the havis is intended receives that havis of ātmā with delight as the śeṣī for that prapatti yajñam. Emperumān becomes uddeśyan and śeṣī in that prapatti yajñam just as the devas like Indra et al take on the role of uddeśyan and śeṣī for the other kinds of havis. These devas are subject to the influence of karmas; they acquire puṇyams thru sat-karmas and become devas qualified to receive the havis intended for them and play the role of śeṣīs. The devas are not by nature uddeśyas; they do not have the intrinsic qualifications to become uddeśyas and be śeṣīs. Their good karmas (upādhis) elevate them to their exalted status. This is true of all ordinary yajñams other than the extraordinary prapatti yajñam. In that yāgam of prapatti, the situation relating to havis, uddeśyan and the śeṣī is quite different. It is a somewhat unique situation. The havis of ātmā does not belong to the jīvan. That havis of jīvan in reality belongs to the Lord; it is His property. Due to one's ignorance, the sentients think that the jīvan is truly independent and attach themselves to the jīvan as their own property. The ignorant cetanam thinks that the jīvan is His, whereas it really is the property of the Lord, which leads to the act of theft of Lord's property (ātmā coram). When the cetanam gains true knowledge of the tattvams, he recognizes the importance of returning the Lord's property (ātmā) to Him instead of laying claims to it as his own. When the cetanam offers the ātmā, as havis to the Lord - the owner - then Lord becomes the natural uddeśyan. The jīvans become His natural servants and He becomes their intrinsic (svābhāvika) śeṣī or Master, who delights in the offered havis. The Lord's glory in contrast to the devas as uddeśyan and śeṣī is that these roles are natural to Him. For the devas, it is not natural but acquired through their upādhis (good karmas). Our Lord is totally beyond the influence of both kinds of karmas (pāpa-puṇyams), where as the devas are karma vaśyāls. This difference demonstrates the unique glories of the Lord as the Paramātmā or Supreme Being or Sarveśvaran or Sarva Śeṣī. Oh Mother Mahā Lakṣmī! Your Lord uninfluenced by the karmas has yet another glory, when it comes to His uddeśyatvam (attribute of being the target of the havis of ātmā) and śeṣitvam (enjoyment of that offered havis as the Master). He does not stand alone in possessing this uddeśyatvam and śeṣitvam. He becomes uddeśyan and śeṣī only in union with You. In that yāgam of prapatti, both of You together become uddeśyars and śeṣīs for the havis of ātmā. One should not intrepret here that there are two uddeśyars and two śeṣīs for the havis of ātmā. United, they become one uddeśyar and śeṣī. This is the way to understand their yeka śeṣitvam and yeka uddeśyatvam. This unique vaibhavam of both of You is unlimited. The Vedas strive to eulogize this unique glory of You as yeka śeṣitva dampatis and yet the Vedas do not fully succeed in their effort. They keep trying to find the words to describe this unique tattvam adequately. When we think about this extraordinary yeka śeṣitva yoga tattvam, our minds dance with joy.
Additional Comments on the passages of this ślokam : (1) Pratyak rūpe haviṣi: This refers to havis in the form of jīvātmā. (2) Ujjita upādhi gandhaṃ uddeśyatvam: Targetted to recieve that havis of ātmā without any specific reason such as earning phalans arising from sat karmas to attain the status of uddeśyars like Indra, Agni etc). Lord is outside the influence of karmas and hence uddeśyatvam and śeṣitvam has no connection to karmas for Him. It is natural, intrinsic. This way, our Lord as Para Devatā differs from sādhāraṇa devatās, who have finite spans of life as uddeśyars and śeṣīs for the havis offered to them. (3) Yeka śeṣitva yogam: having the same priveleges to recieve the viśeṣa havis in ātmā yāgam. (4) Patyuḥ tava ca mahimā nigamaiḥ nityaṃ anviṣyamāṇā: The mahimā of Yours and Your husband's is being searched always by the Vedams for proper stotram. They fail and keep searching to understand the dimensions of both of Your glories. (5) Nigamaiḥ nityaṃ anviṣyamāṇāḥ mahimā naḥ mānasaṃ nartayan avacchedaṃ na bhajaty: The glories of both of You that is being searched unsuccessfully by the Vedas puts us in a state of awe and reverence. The fact that both of Your mahimais are unlimited and therefore beyond analysis makes our minds dance with great joy.
Extended Meaning #2 according to Oppiliappan Sannidhi Śrī Śrīrāma Deśikācchār Swāmy: Oh Mother of the Universe! Oh Mahā Lakṣmī! In the ordinary yāgams of the world, oblations (ghee, puroḍāśam et al) from the performer of the yāgam are offered to the different devatās such as Agni, Indra, Sūrya and others in homa rūpam. The devatā for whom the havis is intended is known as the uddeśyan (one who is deemed fit to receive such havis); that devatā receives the havis and becomes delighted. That havis making the devatā happy is known as śeṣam and the devatā that received the havis is described as śeṣī for that havis.
Lord accepting the havis of ātmā during extraordinary yāgam of bharanyāsam: Prapatti performed by the cetanams is also a yāgam. In this extraordinary yāgam, ātmā is presented to the Lord (emperumān) as the havis. Emperumān for whom the havis is intended receives that havis of ātmā with delight as the śeṣī for that prapatti yajñam. Emperumān becomes uddeśyan and śeṣī in that prapatti yajñam just as the devas like Indra et al take on the role of uddeśyan and śeṣī for the other kinds of havis. These devas are subject to the influence of karmas; they acquire puṇyams thru sat-karmas and become devas qualified to receive the havis intended for them and play the role of śeṣīs. The devas are not by nature uddeśyas; they do not have the intrinsic qualifications to become uddeśyas and be śeṣīs. Their good karmas (upādhis) elevate them to their exalted status. This is true of all ordinary yajñams other than the extraordinary prapatti yajñam. In that yāgam of prapatti, the situation relating to havis, uddeśyan and the śeṣī is quite different. It is a somewhat unique situation. The havis of ātmā does not belong to the jīvan. That havis of jīvan in reality belongs to the Lord; it is His property. Due to one's ignorance, the sentients think that the jīvan is truly independent and attach themselves to the jīvan as their own property. The ignorant cetanam thinks that the jīvan is His, whereas it really is the property of the Lord, which leads to the act of theft of Lord's property (ātmā coram). When the cetanam gains true knowledge of the tattvams, he recognizes the importance of returning the Lord's property (ātmā) to Him instead of laying claims to it as his own. When the cetanam offers the ātmā, as havis to the Lord - the owner - then Lord becomes the natural uddeśyan. The jīvans become His natural servants and He becomes their intrinsic (svābhāvika) śeṣī or Master, who delights in the offered havis. The Lord's glory in contrast to the devas as uddeśyan and śeṣī is that these roles are natural to Him. For the devas, it is not natural but acquired through their upādhis (good karmas). Our Lord is totally beyond the influence of both kinds of karmas (pāpa-puṇyams), where as the devas are karma vaśyāls. This difference demonstrates the unique glories of the Lord as the Paramātmā or Supreme Being or Sarveśvaran or Sarva Śeṣī. Oh Mother Mahā Lakṣmī! Your Lord uninfluenced by the karmas has yet another glory, when it comes to His uddeśyatvam (attribute of being the target of the havis of ātmā) and śeṣitvam (enjoyment of that offered havis as the Master). He does not stand alone in possessing this uddeśyatvam and śeṣitvam. He becomes uddeśyan and śeṣī only in union with You. In that yāgam of prapatti, both of You together become uddeśyars and śeṣīs for the havis of ātmā. One should not intrepret here that there are two uddeśyars and two śeṣīs for the havis of ātmā. United, they become one uddeśyar and śeṣī. This is the way to understand their yeka śeṣitvam and yeka uddeśyatvam. This unique vaibhavam of both of You is unlimited. The Vedas strive to eulogize this unique glory of You as yeka śeṣitva dampatis and yet the Vedas do not fully succeed in their effort. They keep trying to find the words to describe this unique tattvam adequately. When we think about this extraordinary yeka śeṣitva yoga tattvam, our minds dance with joy.
Additional Comments on the passages of this ślokam : (1) Pratyak rūpe haviṣi: This refers to havis in the form of jīvātmā. (2) Ujjita upādhi gandhaṃ uddeśyatvam: Targetted to recieve that havis of ātmā without any specific reason such as earning phalans arising from sat karmas to attain the status of uddeśyars like Indra, Agni etc). Lord is outside the influence of karmas and hence uddeśyatvam and śeṣitvam has no connection to karmas for Him. It is natural, intrinsic. This way, our Lord as Para Devatā differs from sādhāraṇa devatās, who have finite spans of life as uddeśyars and śeṣīs for the havis offered to them. (3) Yeka śeṣitva yogam: having the same priveleges to recieve the viśeṣa havis in ātmā yāgam. (4) Patyuḥ tava ca mahimā nigamaiḥ nityaṃ anviṣyamāṇā: The mahimā of Yours and Your husband's is being searched always by the Vedams for proper stotram. They fail and keep searching to understand the dimensions of both of Your glories. (5) Nigamaiḥ nityaṃ anviṣyamāṇāḥ mahimā naḥ mānasaṃ nartayan avacchedaṃ na bhajaty: The glories of both of You that is being searched unsuccessfully by the Vedas puts us in a state of awe and reverence. The fact that both of Your mahimais are unlimited and therefore beyond analysis makes our minds dance with great joy.
