Short Meaning according to Dr. M.NarasimhAchAry:
Oh Mother! Both of You are the recipients of the mental oblations. Your greatness is inconceivable and it makes our hearts dance in ecstasy.
Extended Meaning #1 according to Villivalam NaarAyaNAcchAr Swamy:
Oh Mother! During the time of BharanyAsam (Prapatthi), both Yourself and Your Consort become the targets for receiving the oblation (havis) of JeevAthmA in the homam performed. This is so because of the homogeneous, Integrated and unified way in which both of You stand as One (yEka sEshithvam) 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 Sri SrIrAma DesikAcchAr Swamy:
Oh Mother of the Universe! Oh MahA Lakshmi! In the ordinary Yaagams of the world, oblations (Ghee, PurODAsam et al) from the performer of the Yaagam are
offered to the different dEvathAs such as Agni, Indhran, Sooryan and others in homa roopam.
The dEvathai for whom the Havis is intended is known as the UddhEsyan (One who is deemed fit to receive such Havis); That dEvathai receives the Havis and becomes delighted. That Havis making the dEvathai happy is known as sEsham and the Devathai that received the Havis is described as Seshi for that Havis.
Lord accepting the Havis of Aathma during extraordinary Yaagam of BharanyAsam:
Prapatthi performed by the chEtanams is also a Yaagam. In this extraordinary Yaagam, aathmA is presented to the Lord (EmperumAn) as the Havis. EmperumAn for whom the Havis is intended recieves that Havis of AthmA with delight as the Seshi for that Prapatthi Yaj~nam.
EmperumAn becomes UddhEsyan and SEshi in that Prapatthi Yaj~nam just as the DevAs like Indhran et al take on the role of UddhEsyan and Seshi for the other kinds of Havis.
These dEvAs are subject to the influence of KarmAs; they acquire puNyams thru sath-KarmAs and become dEvAs qualified to receive the havis intended for them and play the role of Seshis. The dEvAs are not by nature uddhEsyAs; they do not have the intrinsic qualifications to become UddhEsyAs and be Seshis. Their good KarmAs (upAthis) elevate them to their exalted status. This is true of all ordinary Yaj~nams other than the extraordinary Prapatthi Yaj~nam.
In that Yaagam of Prapatthi, the situation relating to Havis, UddhEsyan and the Seshi is quite different. It is a somewhat unique situation. The havis of AathmA does not belong to the Jeevan. That Havis of Jeevan in reality belongs to the Lord; it is His property. Due to one’s ignorance, the sentients think that the Jeevan is truly independent and attach themselves to the Jeevan as their own property. The ignorant chEtanam thinks that the Jeevan is His, whereas it really is the property of the Lord, which leads to the act of theft of Lord’s property (aathma chOram).
When the chEtanam gains true knowledge of the Tatthvams, he recognizes the importance of returning the Lord’s property (AathmA) to Him instead of laying claims to it as his own. When the chEtanam offers the AathmA, as havis to the Lord – the owner – then Lord becomes the natural uddhEsyan. The jeevans become His natural servants and He becomes their intrinsic (SvabhAveeka) Seshi or Master, who delights in the offered havis. The Lord’s glory in contrast to the dEvAs as UddhEsyan and Seshi is that these roles are natural to Him. For the dEvAs, it is not natural but acquired through their UpAthis (Good KarmAs). Our Lord is totally beyond the influence of both kinds of KarmAs (Paapa-PuNyams), where as the DevAs are Karma VasyALs. This difference demonstrates the unique glories of the Lord as the ParamAthmA or Supreme Being or SarvEswaran or Sarva Seshi.
Oh Mother MahA Lakshmi! Your Lord uninfluenced by the KarmAs has yet another glory, when it comes to His UddhEsyathvam (attribute of being the target of the Havis of AathmA) and Seshithvam (enjoyment of that offered Havis as the Master). He does not stand alone in possessing this UddhEsyathvam and Seshithvam. He becomes UddhEsyan and Seshi only in union with You.
In that Yaagam of Prapatthi, both of You together become UdhEsyars and Seshis for the Havis of AathmA. One should not intrepret here that there are two UddhEsyars and two Seshis for the havis of AathmA. United, they become one uddhEsyar and Seshi. This is the way to understand their yEka Seshithvam and Yeka UdhEsyathvam.
This unique vaibhavam of both of You is unlimited. The VedAs strive to eulogize this unique glory of You as Yeka sEshithva dampathys and yet the VedAs do not fully succeed in their effort. They keep trying to find the words to describe this unique tatthvam adequately. When we think about this extraordinary yEka sEshithva yOga tatthvam, our minds dance with Joy.
Additional Comments on the passages of this slOkam:
(1) Prathyak roopE Havishi: This refers to Havis in the form of JeevAthmA.
(2) ujjitha upAdhi gandham uddhEsyathvam: Targetted to recieve that Havis of AathmA without any specific reason such as earning phalans arising from sath KarmAs to attain the status of UddhEsyars like Indhran, Agni et al). Lord is outside the influence of KarmAs and hence UddhEsythvam and Seshithvam has no connection to KarmAs for Him. It is natural, intrinsic. This way, our Lord as Para Devathai differs from SaadhaaraNa dEvathais, who have finite spans of life as UddhEsyars and Seshis for the Havis offered to them.
(3) yEka sEshithva yOgam: having the same priveleges to recieve the visEsha Havis in Aathma Yaagam.
(4) Pathyu: Tava cha MahimA nigamai: nithyam anvishyamANa: The Mahimai of Yours and Your husband’s is being searched always by the Vedams for proper sthOthram. They fail and keep searching to understand the dimensions of both of Your glories.
(5) Nigamai: nithyam anvishyamANA: mahimA na: mAnasam nartayan avacchEdham na bhajathy: 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.
To be continued…
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