Desikasthothramala- Sristhuthi

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4.

yath sankalpaath bhavathi kamale yathra

dhehinyameeshaam

janmasThamapralayarachanaam

jangamaajangamamanaam

thath kalyaaNam kimapi yaminaam ekalakshyam

samaaDhou

poorNam thejaH sphurathi bhavathee paadhlaakshaarankam

 

Oh

Devi , the Lord , whose body consists of sentient and insentient beings which

are created, sustained and annihilated by His will, who is the abode of all that

is auspicious and who is the object of meditaition for those who have

integrated intellect,that wonderful and all-pervading luminance that is the

Lord, shines with the red dye of your feet on His chest.

 

 

Kamale- Oh devi, She resides in a lotus(kamalam) and holding

lotus in her hand and hence she herself is caled Kamala ( Kamale bhavaa or

kamalam asya sthi ithi)

 

Yathra

dhehini- in whom, who has them as

His body, and therefore being their inner self,

 

ameeshaam

–for these

 

Jangamaajanagamaanaam- sentient and insentient beings

 

janmasThema

pralayarachanaa- whose creation ,

sustenance and annihilation

 

bhavathi – happens

 

yath

sanlapaath- by whose will

 

kalyaaNam- who is the auspicousness itself

 

ekalakshyam- and the sole object of meditation

 

yaminaam- for those who have integrated their mind in Him

 

thath

kimapi poorNam thejaH- that Lord who is all-pervading light that is

wonderful

 

sphurathi- shines

 

bhavatheepaadhalaakshaarasaankam- marked with the red dye on your feet .

 

Sreedevi

resides in the heart of the Lord and the mark of the red dye on her feet is

seen on His chest. Desika says that the Lord shines with it which serves as the

mudra for His glory, the luminosity of His light, which is wonderfuland all-pervading.

The world of sentient and insentient beings, which were created, sustained and

annihilated by His will. The upanishad declares, `yatho vaa imaani

bjhoothaani jaayanthe, yena jaathaani jeevanthi yasmin abhi samvisanthi,' meaning

from whom all these beings originate , by whom they are sustained and into whom

they merge back. They form His body as they came from Him, `thath aikshatha

bahu syaam prajaayeya,' He willed to become many, says the upanishad. He

is poornam because He is the Brahman of the upanishads mentioned as the sath

which alone existed in the beginning one only without a second. `sath eva

saoumya idham agra

aaseeth ekam eva adhvitheeyam.' And also he is descrivbed as `poornam

adhaH poorNam idham poorNaath poorNam udhachyathe,' that(Brahman) is whole

; this

(

the world) is whole; the whole came from the whole. These passages explain the

transcendence and immanence of the Lord. Hence He is referred to as kimapi

thejaH, the light which is wonderful. The particle kim is used at

times to denote the wonder meaning "what ever it could be?" This light, the

Lord, shines with the luminance which is the divine mother, the red dye on

whose feet is seen on His chest where she resides.

 

The

Lord is mentioned as kalyanam because He has Sree on His heart always

who has been referred to earlier as mangalam mangalaanaam. He is

yaminaam ekalakshyam samaaDhou, the sole object of meditation for those

who have controlled and integrated their mind on Him. But He is easliy

available to the devotees because the divine mother who resides in His heart,

the seat of His mercy. The red dye on Her feet denotes that those who worship Her feet are able to enter

the heart of the Lord through Her grace.