Meaning
Oh Loka MaathA GodhE! How did the great kings like Manu and MaandhAthA rule their kingdoms with joy for many, many years? It was possible because of Your grace. You are the amsam of BhUmi Devi. RanganAthan stands in union with You and Sri Devi. These kings worshipped well RanganAthan with both of His consorts (ubhaya- NaacchimAr) with various niyamams and attained the boon of long life as emperors.
SevA SwamigaL’s insightful observations are very enchanting. We will hence follow his commentary for that reason entirely. Here are his insights on each Paadham of this slOkam:
FIRST PAADHAM: ARCHYAM SAMARCHAYA NIYAMAI: NIGAMA PRASUNAI:
With the first word of this slOkam, “archyam”, Swami Desikan hints at the soulabhyam of Archai among the five states of the Lord and ANDAL joining in that archA state. “archithO dEva: priyathAm mE Janardhana:” is the saying. Archanam of the Lord with His devi’s is the recommended route to please the Lord. This archanam has to be samarchanam (superior and saasthrEic archanam with true devotion and niyamams). That is why Swami Desikan says: “Archyam samarchaya niyamai:”
Next Swami Desikan refers to “Nigama prasoonai: niyamai: samarchaya”. Nigama prasoonai: means flowers prescribed by the aagamAs. It could also be SvarNa pushpams or the eight aathma guNa pushpams (ahimsA, indriya nigraham et al). Such a proper worship of the Lord with His ubhaya NaacchimAr will confer
emperorship over the land for a very long time.
SECOND PAADHAM: NAATHAM THVAYA KAMALAYA CHA SAMEYIVAMSAM
Here Swami addresses Godhai with the word “Thvyaa”. He recognizes the Lord as “ThvayA samEyivAmsAm” (Your Lord accompanied by You). Then Swami includes Sri Devi: “ThvayA KamalayA cha samEyivAmsAm Naatham” (Your Lord associated with You and with Sri Devi as well). Such a Lord with His two consorts needs to be worshipped for long soverignity over the kingdom. Swami Desikan gives prAdhAnyam (importance) to Godhai over Sri Devi here, when he refers to the Lord, who is generally known as Sriya:pathi to indicate the importance of Periya PirAtti. Swamy Desikan follows the directions given by Purusha Sooktham here: “Hreesccha tE LakshmIsccha pathnyou”. Bhumi Piratti comes first here. Godhai is Bhumi Devi and hence She is given prAdhAnyam over Kamalaa (Lakshmi) in Swamy Desikan’s salutation.
THIRD PAADHAM: MAATHA: CHIRAM NIRAVISAN NIJAM AADHIRAJYAM
Swami says here that Manu and others enjoyed long term rulership as Kings by worshipping GodhA Naathan with niyamam .He hints that the stability of that long term state of emperorship is only possible with the grace of Godhai, who is almost like the DayA devi. SevA SwamigaL reminds us of the AadhirAjyam (rulership) mentioned by Swamy Desikan in dayA sathakam in this context. There Swamy Desikan says that DayA devi’s anugraham was instrumental in realizing a different kind of emperorship that lasted for a long time:
anithara SaraNAnAm AadhirAjyE abhishinjEth
samitha vimatha PakshA Saarnga dhanvAnukampA “.
Our Lord with His ubhaya NaacchiyArs are visualized by Swami Desikan as “Thvayaa Kamalayaa cha samEyivAmsam archyam NaaTam”. The archA Moorthy with His two dEvis is saluted here. The worship of that Lord with His two Devis by Manu and MaandhAthA and their descendants down to Lord RaamachandrA in the VedOktha manner granted them the boon of long sovergnity (YEkAdhipathya SaamrAjyam) over the BhU maNDalam (nigama prasoonai: niyamai: samarcchaya nijam AadhirAjyam chiram niravisan). Niyama archanai here means SaasthrOktha archanai with Japam, Homam, Sandhya vandhanam, OupAsanam et al. Through the samarpaNam of Veda Manthra Pushpam and Aathma guNa pushpams to Lord RanganAtha with His two DEvis, the kings of the solar race reigned for a long time.
Sri Anbil GopAlAcchAr Swamy reminds us that worship of RanganAthan with BhU devi (who sang ThiruppAvai and Her Thirumozhi) and SrI Devi (who sang Lakshmi Tantram) blesses the worshippers with long rulership over the Earth. “Archyam samarchya” refers to the SrEshta dampathy poojA. “Niyamai:” means Vaidhika niyamams and not the niyamam included in Bhakthi yOgam, which is difficult to practise. “Prasoonai:” refers to the Pushpams born out of the Vedams (Veda Manthra pushpams) used in the Bhagavath AarAdhanams. “SamEyivAmsam” refers to the Lord being in the untied state (yEkeekAram) with His two dEvis. Those who are fortunate to worship the Lord with His two dEvis enjoy bhOgams for a long time (chiram niravisan AdhirAjyam). In the next slOkam, Swamy Desikan describes how Godhai intercedes with Her Lord to forgive the trespasses of their Children and protects them.
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