| 
 SrI: 
Dear Sri Ranganatha BhakthAs 
:  
This famous slOkam can be 
split up as a conversation  
this way 
 : 
thvam mE  , aham mE 
, kuthasthAth , tadhapi kutha , 
 
idham vEdamoola pramANam , yEthaccAnAdhisiddhAth 
 
anubhava vibhavAth , tarhi saakrOsa yEva " , kAkrOsa: kasya ? 
, 
GeethAdheeshu Mama vidhitha: , kOathra sAkshee ? 
 
sudhee: syAth , hantha Thvath PakshapAthee Sa 
ithi 
nrukalahE mrugya 
madhyasvathvam  
The passages in red (italics) 
are Lord RanganAthA's words . 
The words in blue are those 
of the arguing Jeevan .   
The Vaibhavam of the Lord at 
Srirangam 
***************************************************** 
Bhattar's introduction : 
Among the Para-vyUha-vibhava-antharyAmi-archA  
manifestations , the Lord 
incarnates as the adhyantha sulabha ( most easily 
accessible) , aparAtha-saha ( 
easily forgiving trespasses) , aapiroopya 
Moolagandha ( the 
tap/Main root for Soundharyam )  archAvathAran  
at Srirangam ( the 
quintessential archai ) . Here He rests in the island   
formed by the two Cauverys as 
a result of the power of  the penance of  
Brahmaa , IshvAku 
kings , DasaraTa 
nandhana ( Raamachandra) , VibheeshaNa  
and  ChOLA king 
Dharmavarmaa by the banks of Chandra PushkaraNi on 
Sesha peetam . This dhivya 
dEsam is on the top of the list of dhivya dEsams 
enjoyed by the bhaktha janams 
( Bhagavad-abhimatha ashtOtthara satha  
sTAna srEshtatamam ) . It is 
ancient and primordial ( aadhyam ) , self-manifested 
( svayam vyaktham) with the 
VimAnam known as Rangam ( vimAnam Ranga 
Samj~nakam ) . AzhwArs have 
saluted its glories with the MangaLAsAsanams like: 
" Senkayal paay neer 
Thiruvarangam " , Kuyil koovum kuLir pozhil soozh 
Thiruvarangam " , "aRRapaRRar 
suRRi vaazhum anthaNeerarangam " .  
Here , the Lord enjoys 
ThirumanjanOthsavam on special days with 
CauvEry Theerttham . It is 
here , He engages in the debate with  
the stubborn Jeevan, which 
believes with gusto that it is its own  
Master 
 . 
Additional details on this 
slOkam included in the Thirumanjana Kattiyam 
composed by adiyEn for 
Oppiliappan are at : 
Detailed Commentary by 
Bhattar : 
****************************************** 
The introduction for this 
slOkam was briefly covered in  
the previous posting . Let us 
cover the rest of the introductory  
passage from Bhattar that 
dwells on the Lord's most enjoyable  
residence at His Supreme 
abode , where He is served by His 
two Devis , Parijanams . 
There at His nithya VibhUdhi , He is  
saluted by Deva Rishis , 
AzhwArs and Sruthis for His dhivyAthma 
Svaroopam and Dhivya MangaLa 
vigraham as : 
" Satyam Jn~Anam Anantham 
Brahma " ,  
" Samastha KalyANa 
guNAmruthan " , 
 
" ayarvaRum amararkaL 
adhipathi" , 
" ParAsya Sakthir-vividhaiva 
srUyatE svAbhavikee  
   Jn~Ana Bala 
kriyA cha "   
" GuNa NaamAkArO MahAn 
" 
" vaSeevadhAnyO guNavAn 
rujusSuchi "   
There at Parama Padham , He 
is adored and served by  
Sri Devi and BhU Devi 
: 
" Hreesccha tE Lakshmeeccha 
Pathnyou " 
" Thirumadanthai MaNN 
Madanthai irupAlum thihazha " 
" VadiviNai-illA Malar MahaL 
maRrai nilamahaL  
   pidikkum 
melladiyAn " 
He is served by the DevAs 
holding fragrant garlands in their hands , 
perform Thirumanjanam for Him 
and present shOdasOpachArams 
thereafter  at SrI 
Vaikuntam :  
" Sootu nanmAalikaL 
thUyanavEnthi ViNNOrhaL nanneerAtti andhUpam  
   tarA niRkavE " 
  
That Lord of exquisite 
beauty is served by His DEvis , NithyasUris and  
enjoys the Vaikunta 
BhOgams 
in His blissful abode as described by  
AchArya RaamAnuja 
in his Sri 
Vaikunta Gadhyam . His sacred feet are 
familar to the NithyasUris 
through their prostrations . While sitting at 
Sri Vaikuntam on the seat of 
Aadhi Seshan , He worries about the suffering 
Jeevans in LeelA VibhUthi ( 
BhU lOkam ) . " dEsAntharagathanAna puthran  
pakkalilE Pithru hrudhayam 
kidaikkumAppOlE , samsAri chEtanar  
pakkalilE ThiruvuLLam kudi 
pOnthu "( It is like the compassion & concern of  
a Father for his son , who 
has gone to a faroff land , Lord RangananAtha 
worries about the chEtanams 
suffering from SamsAric afflictions ) . He descends 
to earth as ArchAvathAran and 
engages the impudent bhaddha Jeevan  
to rescue him from his own 
follies . This is a beautiful dialog between  
God and man , " 
of whom the God is 
ever eager and ready to establish 
the Sesha-Seshi relation 
between Himself and the rest of His creation ".   
Thvam mE : Oh Suffering Jeevan ! You are mine . You are 
my sEsha bhUthan . 
I can not see you suffer 
  
aham mE : As dEhAthmAbhimAni , I am my Lord ( IswarOahamaham bhOgi) 
 
Jeevan 
says here:SvantrAthmabhimAna yukthanAna yenakkE nAnn 
 
sEshabhUthan . 
Bhagavaan asks How is that ? 
( Kuthas-tadh ? ) . It can not be 
possible. 
The impudent and deluded 
Jeevan retorts : " tadhapi kutha " . How about 
Your own claim 
? 
RanganAtha answers : " idham Veda moola pramANAth " . My 
statement is 
on the authority of the VedAs 
(Sudar mihu Sruthi) . Vedam is eternal and 
changeless ( VaachA viroopa 
nithyayA ) . Vedam which is my breath says 
about you , the chEtanan , as 
my Sesha bhUthan are : 
" Pathim VisvasyaathmEswaram 
" 
" TameeswarANAm Paramam 
MahEswaram Tamm dhaivathAnAm Paramam  
cha Dhaivatham " 
 
" KsharAthmanou IsathE Deva 
Yeka: " 
" PradhAna KshEthraj~na 
pathirguNEsa : " 
" BhOkthA bhOgyam prErithAram 
cha mathvA " 
" nithyO nithyAnAm 
chEtanas-chEtanAnAm "  
" antha: pravishta SaasthA 
janAnAm SarvAthmA "  
" Yasya AathmA Sareeram 
" 
" Yasya Pruthvee Sareeram " 
 
Thus from Veda pramANam 
, you are My sEshabhUthan . 
Now Jeevan responds to the 
Veda PramANam cited by the Lord  
and says : My statement of 
being independent and in control of 
my destiny is based on my own 
experience , which is beginningless 
in nature ( yEthaccha anAdhi-siddhAdh-anubhava vibhavAth ) 
 
Lord RanganAthA observes 
what you say is repudiated  
( tarhi sAkrOsa yEva ) 
 
Jeevan is still unconvinced 
and asks : Where and by whom  
is it repudiated ?( kkvAkrOsa: kasya) . 
Lord RanganAtha 
explains : It is Me , who has repudiated clearly  
that 
view that 
you hold  in 
My GithOpanishad ( GeethAdhishu 
Mama 
vidhitha: ) 
: 
Jeevan is still unconvinced 
and asks , " who is the witness to Your 
repudiation in GitA ? 
" ( kOathra Saakshee ? ) 
. 
Lord replies : A man of 
wisdom ( Jn~Ani, Sudheeya:) is the witness 
(SudheeyasyAth ) . 
 
Jeevan still shows its 
skepticism and comments: " Jn~Ani is indeed  
partial to You /PakshapAthi . 
How can I trust the Jn~Ani ? He will be  
a false witness as far as I 
am concerned ( KooDa Saakshi) .  
Thus the exchanges and the 
debate continued ( ithi nru kalahE 
) . 
Lord now wants to settle the 
dispute once and for all  and adorns  
the wet vasthram and TuLasi 
garland ( Jala 
dhivya and TuLasi 
dhivya)  
to provide 
the conclusive pramANam for the stubborn ChEtanam  
to rescue him from his 
untenable and dangerous position about  
the Jeevan's  
nonexistent independence as a Sesha bhUthan (nrukalahE 
pramANam 
karthum ithyuktha: mrugya 
madhyastha: yeeritha: ). 
Swamy ParAsara Bhattar created this 
profound slOkam in the form of 
a dialog on the ancient and deeep 
relationship between the Lord  
and the dependent Jeevan as the essence of 
VedAntham .  
Swamy ParAsara Bhattar 
ThiruvadigaLE SaraNam , 
Daasan , Srimath Azhagiya 
Singar Thiruvadi , Oppiliappan Koil  
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