Annotated Commentary in English BY Oppiliappan Koil Sri Varadachari Sathakopan.
This stotram celebrates the auspicious quality (Kalyana Guna) of Mercy (Dayaa) of the Lord of Thiruvenkatam. Of All the Kalyana Gunaas of Venkataadhri Sekhara Vibhu, His Dayaa is the most important one for the uplift of the Chetanaas. The concept of Prapatthi and Thiruvenkatamudayaan’s Dayaa to realize the fruits of that Prapatthi is the subject of Sri Venkatanatha Kavi in this “Satakam”.
The structure of this stotram containing 108 slokas (one for each of the Divya Desa Archaa Murthys of Sriman Narayana perhaps) is extraordinarily impressive even by Swami Desikan’s standards of poetic excellence. Our Acharya has used ten plus different meters to compose the ten groups of slokas, each of which houses “ ten” slokas. The numbers of slokas and their poetic meters are as follows:
1) Slokaas 1-10: Anushtup meter
2) Slokaas 11-20: Aryaa meter
3) Slokaas 21-30: Oupacchandhasikam
4) Slokaas 31-40: Maalini
5) Slokaas 41-50: Mandhaakraanthaa
6) Slokaas 51-60: Nathkutakam
7) Slokaas 61-70: SikariNi
8) Slokaas 71-80: HariNi
9) Slokaas 81-90: Pruthvee
10) Slokaas 91-104: Vasantha Tilakaa
11) Slokaas 105& 106: Maalini again
12) Slokaas 107& 108: Sardhoola Vikriditham
In the tradition of Sri Sriraama Desikacchar Swamy, each set of the ten slokas have the essence of the ten Patthus of Thiruvaimozhi of Nammazhwaar.
According to this tradition, every set of ten reveals a particular meaning, which together covers the Ananatha KalyaaNa GuNams of the Lord of Thiruvenkatam. The ten meanings associated with the ten sets of ten slokas have been summarized by Srirama Desikaacchaar Swamy this way:
1) The Lord of Thiruvenkatam is the one, who can give Mokshaanugraham.
2) He comprehends everything and He is capable of carrying out whatever He chooses to do.
3) He destroys the enemies of those, who surrender unto Him and thereby seek His help.
4) He is the means for attaining ALL worthwhile goals.
5) He is the fruit of ALL worthwhile endeavours.
6) He can be reached easily thru the glorious means of Prapatthi.
7) He will rush to the help of the lowest and the highest with same speed, when they appeal to Him sincerely for help.
8) He is the Supreme Principle standing on top of Thiruvenkatam.
9) He is the one, who took the incarnations of Rama and Krishna.
10) He is the one, who can offer the happiness associated with Moksha right here on this earth.
Swami Desikan goes on to describe in detail the Anantha Kalyana Gunaas of Sriman Narayana in his Taatparya RatnaavaLi and Dramidopanishad Saaram. He is thus paying his tribute to Nammazhwaar’s Thiruvaimozhi in all of these three works. We will illustrate the ten essential meanings of Daya Satakam in the subsequent sections as revealed by Srirama Desikaacchaar Swamy in the tradition of his Achaarya, Navaneetham Krishnamaacchaar Swamy of Oppiliappan Koil.
In the very first sloka, Swami Desikan states precisely his goal in composing this Grantham and describes the object of his salutations this way:
PRAPATHYEH TAM GIRIM PRAAYA: SRINIVAASAANUKAMPAYAA I
IKSHUSAARA SRAVANTHYEVA YANMOORTHYAA SARKARAAYITAM II
Here he compares the Lord’s Dhayaa as the sweet flowing river of Cane sugar juice, which has solidified to become the mountain of Thiruvenkatam. Swami States that he offers his prapatthi to that mountain, which has become the embodiment of the Lord’s Dayaa.
The FIRST theme covered by the first ten slokas revolves around the fact that the Lord of Thiruvenkatam (SravaNa Venkatesan) is eminently suitable for worship and adoration. The reason is that He is an ocean of Mercy (Dayaa). He serves as the treasure for those, who have
no riches to speak of. He is the field out of which grows the four fruits of human life (Purushaarthams). That concept of blemish-free mercy makes Him the supreme object of contemplation and worship as described below:
AKINCHANA NIDHIM SOOTHIMAPAVARGHA TRIVARGAYOH:
ANJANAADHRI ISWARA ABHISHTOWMI NIRANJANAAM
The above sloka is the last of the first group of ten. In earlier verses, Swami Desikan offers his salutations to Guru Paramparaa and Azhwaars. In the beautiful second verse, he says:
Vigaahe teertha bahuLaam seethaLAm guru Santathim
Srinivasa Dhayaambhodhi pareevaha paramparaam
The key words are: “SeethaLAm Guru Santathim”
Srinivasa Dhayaambhodhi Pareevaha Paramparaam Vigaahe. He says that he immerses in the cool waters of the flowing stream of Guru Parampara that originated from the ocean of Mercy known as Srinivasa.
The SECOND essential theme of Dayaa sathakam is that Sri Venkateswara is eminently enjoyable in terms of Bhagavath Anubhavam. This theme is met in Sloka 19:
ROOTAA VRUSHACHALA PATEH: PAADEH
MUKA KANTHI PATRALACCHAAYAA
KARUNEH SUKHAYASI VINATAAN KATAKSHA
VITAPAI: KARAAPACHEYA PHALAI:
Here, Swami Desikan says that Dayaa Devi is standing tall in Thirumalai representing the merciful aspect of Sri Venkateswara. She grows at the feet of the Lord of Venkatam and serves as His kalpaka tree that fulfills the wishes of those who pray to Him. His cool glances at the sight of His devotees cause the tree of Dayaa Devi to send out tender shoots and later ripe, tasty fruits. Those, who worship at the sannidhi of Sri Venkateswara become beneficiaries of His Dayaa and enjoy the fruits of that Kalpaka tree. Hence, Swami Desikan says that the Karunaa Katakshams of the Lord of Thiruvenkatam yield indescribable riches to the devotees. His Dayaa makes Him eminently enjoyable.
The THIRD essential theme of Dhayaa Satakam is that He has the most beautiful Divya Mangala Vigraham and to feast on Him with our eyes is equivalent to tasting the divine nectar. The sloka corresponding to this theme is as follows:
KALASODHODHITI SAMPADHO BHAVATHYAA:
KARUNEH SANMATHI MANTHA SAMSKRUTHAAYAA:
AMRUTAAMSAM AVAIMI DIVYA DEHAM MRUTHA
SANJEEVANAM ANJANAACHALA INDOH:
Here, Swami Desikan says that the churning of the Ocean of Dayaa of Sri Venkatesa yields the nectar, which is the divine and auspicious Vigraham of Srinivasan. That Vigraham made entirely of Suddha Satthvam is standing on top of Thirumalai. This most beautiful Archaa Vigraham removes the fear of Yama to Prapannaas and guarantees them the fruits of Moksham. Such is the power of this auspicious and beautiful Archaa Murthy of the seven hills.
The FOURTH essential theme of Dhayaa satakam is that the Sri Venkatesa concept is the most delectable experience to enjoy among all delectable experiences that the human beings can hope to enjoy. His blue effulgence radiating from the top of Thirumala hills and its sacred associations provide the richest item for the enjoyment of the chetanas. Here, the divya Mangala Vigraham is not the object of reference, but the holiness of the Venkateswara Tatthvam, which is the highest concept that Vedas can proclaim. The sloka corresponding to this theme is as follows:
PARIMITA PHALASANGHAATH PRAANINA: KIMPACHAANAA:
NIGAMA VIPANI MADHYEH NITYA MUKTAANUSHAKTHAM
PRASADANAMANUKAMPEH PRAAPTAVATYAA BHAVATYAA
VRUSHAGIRI HARINEELAM VYANJITHAM NIRVASANTHI
The FIFTH central theme is about the blessings that one accrues from the Kataksham of Srinivasan of Thirumalai. Swami Desikan says that the auspiciousness of that glance can result in freedom from the three debts that human beings are subject to in this world. These three debts are to Devas, Rishis and one’s ancestors (Pithrus). Normally, one gets rid of these debts with great difficulty. The debt to the Devas is normally discharged thru the performance of Yagaas and the offering of Havis. The debt to Rishis is discharged through Veda Adhyayanam. The debt to the Pithrus is discharged thru progeny. These three debts are instantaneously discharged by the mere glance of Sri Venkatesa resting for a moment on the Prapanna. The blessings arising from that merciful glance not only makes the Prapanna free from these three debts, but it also results in obtaining the boon of Moksham thru the Devayana path at the time of leaving this earth. Prior to that, the glances of Sri Venkatesa confer immense wealth in this universe. The sloka containing these thoughts is the forty ninth verse of Dayaa Satakam:
SREYA: SOOTHIM SAKRUTAPI DHAYEH SAMMATHAAM YA: SAKEEM TEH
SEETHODHAARAA MALAPADHA JANA: SRINIVAASASYA dHRUSHTIM I
DEVAADHEENAA MAYA MANRUNUTHAAM DEHAVATTVEAPI VINDHAN BHANDHAAN MUKTHO BALIBHIRANAGAI: POORYATEH TATPRAYUKTHAI: II
The SIXTH central theme of the Satakam is that Lord Srinivasa is easy to approach thru Prapatthi. Swami Desikan says through the following FIFTY NINTH sloka that the Bhakthi and Jnana Yogam are difficult to practise as means of Moksham compared to Prapatthi at the holy feet of Sri Srinivasa as taught by our Acharyas such as Ramanuja, Yamuna and others:
TVADHUDHAYA TOOLIKAABHIRAMUNAA VRUSHASAILA JUSHAA
STHIRA CHARA SILPINAIVA PARIKALPITHA CHITRADHIYA: I
YATIPAATHI YAAMUNA PRUBRIDHAYA: PRATAYANTHI DHAYEH
JAGADHI HITAM NA NASTVAYI BHARANYASANAAT ADHIKAM II
The SEVENTH central theme of Satakam states that His incomparable mercy removes any and every obstacle (Anishtam) that a Prapanna faces on this earth. The slokam corresponding to this theme is as follows:
AKOOPAARAI REKODHAKA SAMAYA VAITANDIKA JAVAI:
ANIRVAABHYAAM KSHIPRAM KSHAPAYITUM AVIDHYAAKYAPATAPPAAM I
KRUPEH TVAM TATTHAADHRUK PRATHIMA VRUSHA PRITHVEEDHARA PATHI-
SVARUPA DWAIGUNYA DVIGUNA NIJABINDHU: PRABHAVASI II
The EIGHTH central theme refers to His Kalyana gunam by which He accommodates Himself to the wishes of the Prapannas. Although He knows that some of the desires of the Prapannas relate to the non lasting, perishable, trivial things, Sri Venkatesa gives them what they want. Later, He gives them the knowledge and discriminative power to overcome the desire for perishable things and elevates their sight to the lasting concept such as Moksham. In other words, He goes along with the wishes of Prapanna first and then slowly helps them to set higher goals such as Nithya Kainkaryam, Kaivalyam and Moksham. The sloka containing these thoughts is the seventy fifth Slokam of the Dayaa satakam.
The NINTH central theme relates to his sincere friendship out of His compassion for the Prapannas. His friendship does not count on any returns from the Prapannas. It is the most natural of all friendships.
The TENTH central theme deals with Sri Venkateswara’s grace in leading the Prapannas in the Devayaana path to Srivaikuntam.
In the 104th slokam, Swami Desikan acknowledges the glorious mercy of Sri Venkateswara in crowning him as “Vedanthaacharya” at the end of reciting Dayaa Sathakam. He states that he was just an instrument in the hands of the Lord of Thiruvenkatam in composing Dayaa sathakam.
This slokam housing the Sattvika Thyagam is a gem:
VEDANTHA DESIKA PADEH VINIVESYA BAALAM
DEVO DHAYASATAKAM YETAT AVADHAAYAT MAAM
VAIHAARIKENA VIDHINAA SAMYEH GRUHITAM
VEENA VISESHAMIVA VENKATA SAILA NAATHA:
shrImaan.h ve~NkaTa naathaaryaH kavitaarkika kesarI. vedaanthaachaarya varyo me sannidhattaaM sadaa hR^idi.
There are 108 slOkams in Sri Dayaa Sathakam composed by the GhaNDAvathAran, Swamy Desikan. These slOkams are about the Dayaa (anukampaa, KaruNaa) guNam of the Lord of Seven Hills, ThiruvEnkatamudayAn and hence it has been appropriately named as Sri Dayaa Sathakam. Although the Lord has limitless auspicious guNams (anantha KalyANa guNams), it is His Dayaa guNam that makes all the other guNams shine. Therefore, Swamy Desikan eulogizes this unique and defining guNam of the Lord and salutes this embodiment of Dayaa guNam as the fifth Devi of he Lord (Dayaa Devi) along with the other four Devis: Sri, BhU, NeeLA and GodhA Devis. This Dayaa guNam of the Lord is solely responsible for the protection of the Chethanams and hence Swamy Desikan praises this GuNam through 108 slOkams. The Sri Sookthi of Dayaa sathakam is set up as a conversation between Swamy Desikan and Dayaa Devi to delight our minds and hearts. Here, Swamy Desikan refers often to the loftiness of Prapatthi as the easy to practice and unfailing means for gaining MokshAnandham. At the end of this Sathakam, Swamy Desikan alludes to Lord VenkatEsan crowning him with the title of “VedAntha Desikan” and enabling him to sing this sthOthram in praise of His Dayaa guNam. Those who recite this auspicious sthOthram daily would be the beneficiary of sarva MangaLams because of the special affection that the Lord of Thirumala has for this Sri Sookthi.
SLOKAM 1: SALUTATION TO THE THIRUMALA:
prapadhye taM giriM praayaH shrinivaasaanukampayaa.
ixu saara sravantyeva yanmuurtyaa sharkaraayitam.h..1
adiyen seeks as refuge that sacred hill of Thiruvenkatam, which has its origin from the flow of the river of Dayaa of the Lord (Srinivasa anukampa); that nectarine flow constituted by the sweet sugar cane juice of Lord’s KaruNaa got crystallized and has become the veritable hill of Thiruvenkatam.
The limitless, never ceasing Dayaa of Lord Srinivasan of Thiruvenkatam flows as a flood towards those, who sought His protection through the performance of Saranagathi. This flood of Dayaa is like the rapid flow of a river of sugar cane juice. It is but natural for the cane sugar juice to densify and become sugar first and rock candy next. Similarly, the ceaseless pravaham of the Lord’s delectable gunam of Dayaa densifies to become the most enjoyable hill of Thiruvenkatam. Quite often, poets equate the abode of the Lord with the Lord Himself and His kalyana gunams. Swamy Desikan follows this path shown by Kuresar, who saluted and offered his Prapatthi to the hills of Thirumalirum Cholai, where Lord Sundara Baahu resides.
The Dayaa (Karunaa) gunam is superior to all the auspicious gunams of the Lord. Swamy Desikan visualizes the embodiment of this KaruNa gunam taking the shape as the hills of Thirumala. The KaruNaa gunam of the Lord is the most superior gunam because it forgives all the insufferable trespasses of the Jeevans. This is the noble gunam that grants all the desired wishes of the chethanams. This gunam flows like a river in flood and drenches the adiyars with its anugraham. It is firm and resolute like a mountain. Adiyen performs my Prapatthi to the embodiment of the Lord’s KaruNaa, Thirumalai. The key words of this slokam are: “Tamm Girim Prapadhye”.
2. SALUTATIONS TO THE ACHARYA PARAMPARAI
vigaahe tirtha bahulaam shItalaam guru santatim.h.
shrinivaasa dayaambhodhi parivaaha paramparaam.h..2
adiyen immerses deeply in the overflowing rivulets of AchArya Paramparai linked to the the ocean of Dayaa of the Lord; these streams of interlinked AchArya paramaparai originating from the Lord Himself are full of cooling waters to quench our hot samsaric afflictions and they are adorned with many steps to enter into for immersion.
Swamy Desikan states here that he commences the composition of Sri Dayaa Sathakam with the salutation to the AchArya Paramparai to have the blessings of uninterrupted flow. He compares the vast KaruNai of the Lord of ThiruvEnkatam to a huge watershed from which many rivers flow out. The AchArya are like ghats (structures with descending steps) to immerse in the flowing waters of the rivers. If there are no thuRais (ghats), we can not enter safely into the comforting and cool waters of the Lord’s Dayaa. Without the AchArya Paramparai, we can not link up with the Lord’s Dayaa guNam and experience its sukham.
The key words of this slOkam are “SrinivAsa DayAmbhOdhi pareevAha ParamparAm (aham) vigAhE”. AchArya Paramparai is compared to the river with many safe ghAts to enter the dayAaa pravAham of the Lord and experience it. All around Thirumala temple are many sacred theerthams like KOneri, AakAsa Ganga, Swamy PushkaraNi and others, which are cool like the AchAryAs.
3. SALUTATIONS TO THE AZHWARS:
kR^itinaH kamalaavaasa kaaruNyai kaantino bhaje.
dhatte yatsUkti rUpeNa trivedI sarvayogyataam.h..3
The key words of this slOkam are: “KamalA Vaasa Kaarunya yekanthika: kruthina: (aham) bhajE”. Here, Swamy Desikan salutes the Azhwars because they are the fortunate ones (Bhagyasaalis/ Kruthina:). They are fortunate because they have taken their refuge only in the Dayaa guNam of the Lord, the divine consort of the Lord, Sri Devi. Nothing else matters to them. They are ParamaikAnthis with total faith in the Lord’s KaaruNyam. The Kula Pathi for the Azhwars is Swamy Nammazhwar. He was born in the Jaathi outside Brahmins, KashathriyAs and VaisyAs and was not eligible hence to study the Vedas. Out of Swamy NammAzhwAr and other AzhwAr’s compassion for those who are not eligible to study the Vedas, they captured the inner meanings of all the Vedas for the upliftment (Ujjeevanam) of EVERY ONE through their divine Paasurams. The blessed Azhwars distilled thus the essence of Sanskrit Vedams into Tamil MaRais. Swamy Desikan salutes these Azhwars (kruthina:), who performed the MahOpakAram of making every one qualified (Sarva Yogyathaa) to access the three Vedas, whose study is limited only to the thrai varnikas. By embodying the three Vedas with their TamiL dhivya prabhandhams (ThrivEdhi Yath Sookthi roopENa), the Azhwars made every one eligible (Sarva yOgyathAm dhatthE) to comprehend the inner meanings of the three Vedas.
4. SALUTATIONS TO SAGE PARASARA MUNI, THE AUTHOR OF SRI VISHNU PURANAM
paraashara mukhaan.h vande bhagIratha naye sthitaan.h.
kamalaa kaanta kaaruNya ga~Ngaaplaavita madvidhaan.h..4
adiyEn salutes Sages like Paraasara, who stand in the position of Bhagirathan to immerse me in the Karuna pravaham of Lord SrinivAsan just as Bhagirathan brought Ganga to soak his ancestors’ ashes to bring them back to life.
Due to the curse of Sage Kapila, the predecessors of King Bhagiratha were reduced to ashes. Through severe penance, Bhagirathan brought the sacred Ganga from the upper worlds to this earth and wetted the ashes of his predecessors to rejuvenate them. Sages like Parasarar, Vaalmiki and Vyasar are like Bhagirathan; they created Vishnu Puranam, Srimath Raamayanam and MahA BhAratham respectively to uplift us from our sinful ways and to direct us towards the auspicious path of Moksham. Similarly, the flood of KaruNai of Lord Srinivasan immerses us in it and we gain Sadhgathi. Swamy Desikan thanks the Sages ParAsara et al for protecting us.
5. SALUTATIONS TO VISHVAKSENAR:
asheSha vighna shamanam.h anIkeshvaram.h aashraye.
shrImataH karuNaambhodhau shixaa srota ivotthitam.h..5
adiyen salutes Sri Vishvaksenar, the commander general of the Lord’s armies, who is like a canal originating from the ocean of Mercy of Lord Srinivasa. He has been given the power to chastise and correct the erring chethanams to remove the obstacles that stand in the way of their travel through the path of light to reach Bhagavan’s supreme abode.
Our Lord of the Seven Hills is addressed here as “Sreematha:”, the One who has Sri Devi residing on His chest. His unparalleled Karuna is saluted as “Sreematha: Karunambhodhi”. Out of that shoreless ocean of Karuna arises a canal named SikshA Srotham (the correcting canal). The other name for that canal is VishvaksEnar, the chief of the Lord’s armies. His mission on behalf of His Lord is to chase away anything that stands in the way of the Jeevan’s approach to the Lord (asesha Vigna samanam). In recognition of Vishvaksenar’s obstacles removing power, we perform Vishvaksena AarAdhanam at the beginning of all Vaidhika Ceremonies. adiyen offers my salutations to VishvaksEnar of this Vaibhavam
6. VANDHANAMS TO SRI DEVI:
samasta jananim vande chaitanya stanya daayinim.h.
shreyasim shrinivaasasya karunaamiva rupinim.h..6
adiyen prostrates before the Supreme Mother of all the Universe (Sreyaseem Samastha Jananeem), the embodiment of Karuna of Her Lord as it were (Srinivasasya Roopineem Karunam iva). She nourishes us with Her breast milk of divine Jnanam (chaithanya: stanya dhayineem). Her breast milk is the Tatthva Jnanam. With that nourishment, She helps us attain sathgathy. This compassionate upakaram makes Her the Mother of the Universe. When one thinks of Her MahopakAram, one wonders whether She is the embodiment of Lord Srinivasan’s Karunaa.
7. VANDHANAM TO BHUMI DEVI :
vande vrishagirishasya mahishim vishva dhaarinim.h.
tath krupaa pratighaataanaam xamayaa vaaranam yayaa..7
adiyen’s salutations to BhUmi Devi, the divine consort of Lord Srinivasan and is the cause behind the removal of all obstacles (Prathigathanam vaaranam) that stand in the way of Her Lord’s Karunai reaching us. She is the embodiment of forbearance (Kshamaa) and in that form, She facilitates the uninterrupted flow of Her Lord’s Dayaa to us, the Samsaris. Bhumi Devi is the bearer of the Universe (Viswa dharinee) with all of its characharams (sentients and insentients). She makes Her Lord put up with our many trespasses to His sAsthrams.
8. SALUTATIONS TO NEELA DEVI:
nishaamayatu maam nilaa yadbhoga patalaih dhruvam.h.
bhaavitam shrinivaasasya bhakta dosheshvadarshanam.h..8
May Neela Piratti, the Divine Consort of the Lord, cast Her most merciful side glances on adiyen. She makes sure that Her Lord is unable to see the dhoshams of the Bhakthas of Her Lord through Her enchanting glances (Bhoga padalai:) that intoxicate Her Lord. In this state of joy, Lord Srinivasa can not identify the dhoshams of the devotee standing in front of Him. Their defects become invisible (adarsanam) thanks to the power of the enchanting glances of Neela Devi. Her other name is Nappinnai and Her Srungara leelais become instrumental to protect the chetanams from the anger of Her Lord. Overcome by the power of Her srungara leelais, Lord Srinivasan acts as though He has dhoshams in His eyes, which disable Him from recognizing the dhoshams of the erring chethanams. The end result is the uninterrupted flow of Karunai towards the Chetanam from the Sarveswaran.
9. SALUTATIONS TO THE LORD OF LIMITLESS MERCY AT THIRUMALAI:
kamapyanavadhim vande karunaa varunaalayam.h.
vrishashaila tatasthaanaam svayam vyaktim upaagatam.h..9
adiyEn prostrates before that Ocean of Mercy (Karuna Varunalayam), which is selfmanifested (Svayam Vyakthim upagatham) and presents itself in its limitless form (anavadhim) to all of its Bhakthas near the foot hills of Vrusha sailam (Vrusha saila tadastanam svayam vyakthim upagatham). This ocean of Mercy can not be measured by place, time or object. The waters of this limitless ocean are Bhagavath Karunai.
10. SALUTATION TO THE MERCY OF THE LORD OF ANJANADHRI:
akinjana nidhim sutimh apavarga trivargayoh.
anjanaadrishvara dayaamh abhishtaumi niranjanaam.h..10
Adiyen’s salutations to the blemishless (niranjana) Dayaa of the Lord of Anjanadhri, the treasure to those without any wealth (akimchana nidhi) and the growing field (soothi) for the crops of Moksham, Dharmam, artam and Kaamam (Chathurvidha Purushartams/ apavarga thrivargayO:).
In this world, the poor derive a lot of benefits and sukham, when they become beneficiaries of some concealed treasure. For discovering the wealth hidden under the earth, one needs to apply coleriyum (anjanam) to the eyes. The Lord stands on Anjana hill (adhri) and His Karunai is like a treasure. Those who want to benefit from this treasure to gain sathgathy adopt the easy to practice Prapatthi anushtanam and become beneficiaries of the chathurvitha Purushartams. The Karunai of Anjanadhri Iswaran is blemishless and flows readily towards every devotee without making any distinction about their Jaathi, Kulam or gender. adiyen salutes that Utthama gunam of Karunai of the Lord of Anjanadhri.
anuchara shaktyaadi gunaam.h agresara bodha virachitaalokaam.h.
svaadhina vrishagirishaam svayam prabhutaam pramaanayaami dayaam.h..11
adiyen seeks as my foundation for my rakshanam Daya Devi (Dayam Pramanayami). She has Her Lord under her influence (svaadheena Vrusha Gireesam). She is followed by the assembly of Bhagavaan’s five gunams: Balam, Iswaryam, sakthi, Veeryam and Tejas (anuchara Sakthi aadhi gunam). The sixth gunam, Jnanam, goes in front announcing the Kattiyam of “Jaya, Jaya” to Dayaa Devi. That Jnana gunam in front of Dayaa Devi is like the hand torch to light the way (agresara Bhodha virachitha Aalokam). She is the queen of the Lord of Thirumalai without parallel (Svayam Prabhutham).
When a queen travels on the streets of her Capitol at night, there are servants who carry lighted torches to illuminate the way. Her retinue follows behind. Her adoring Lord accompanies her. In this state, she has very few people equal to her. She shines supreme. Similarly the Dayaa Devi, the divine consort of the Lord is an unmatched queen in Her Vaibhavam. When She sets forth to protect a Jeevan in trouble, among Her six gunams, Jnanam goes in front of Her to illuminate Her path. The other five follow Her to help Her. Dayaa Devi with such parivaram has Her Lord under Her influence. There is no one superior to Her. Therefore, adiyen leaves the burden of my protection to Her. This slokam suggests that Bhagavaan’s Jnana gunam comprehends the state of suffering of the Jeevan and uses the Sakthi, Balam and other gunams to protect the jeevan.
api nikhila loka sucharita muShin.h dhaya durita murchchhanaa jushtam.h. sanjivayati daye maamh anjana girinaatha ranjanI bhavatI..12
Oh Dayaa Devi, who gladdens the heart of Thiruvengadamudayan should bring me back to life as I stay in a state of coma from the effects of the mighty assembly of sins of mine. The nature and severity of adiyen’s sins are such that they can consume in one sip the integrated assembly of the punyams of all the people.
Oh Dayaa Devi! You are adiyen’s Mother. It is Your responsibility to protect Your child. There is no limit to the sins that I have accumulated. When one compares the weight of my sins with those of the punyams of the rest of the jeevans of the world, it would become clear my sins outweigh the other’s punyams decisively. adiyen’s sins can suck up in one gulp all the punyams of the others. The power of these papams has knocked me into a state of stupor. Your Lord resides in the Thiruvengadam hills known for its medicinal herbs (Oushadhis). He is a celebrated Doctor, who specializes in curing the diseases of Samsaram. Through Your charm and conductance, You endear the Lord of Thirumala. Therefore, He will not ignore Your pleas. Oh Dayaa Devi! adiyen appeals to You to plead with Your Lord to chase away my sins, restore me from my trance like state and bless me with auspicious life.
bhagavati daye bhavatyaa vrishagiri naathe samaaplute tunge.
apratigha majjanaanaam hastaalambo madaagasaam mrigyah..13
Oh Daya Devi sharing the six GuNams (Bhagavathy)! Your Lord resides on the top of a tall hill. He is immersed in Your Dayaa Gunam and struggles to hold His feet steady as He is impacted by Your flood. If that were to be so, there is no chance for my sins to escape the impact of Your flood. When He struggles under Your Karunaa pravaham, the thought in His mind about my sins also gets sunk. You have the first rank among His auspicious gunams. When His mind filled with thoughts about You, He has no recourse except to shower His cool glances on me, banish my sins and protect me.
kripana jana kalpa latikaam kritaaparaadhasya nishkriyaam.h aadhyaam.h.
vrishagiri naatha daye tvaam vidanti saMsaara taarinim vibudhaah..14
Oh Divine Consort of the Lord of Vrusha Giri (Vrusha Giri naata Daye)! Thou art the boon granting Kalpakaa creeper to those who have no capabilities to practice arduous upayams like Bhakthi Yogam (Thvam krupaNa jana Kalpa lathikaa). They perform instead Saranagathy to You. These akinchana janams know that You are the primary help in performing prescribed purificatory Prayascchitthams to destroy their huge bundles of sins (Thvam Vibhutha: krutha aparadhasya Aadhyam nishkriyam ithi vidhanthi). These wise ones comprehend You as the One, who uplifts them from the terrifying ocean of Samsaram (Thvam Samsara Thaarinee ithi vidhanthy).
vrishagiri grihamedhi gunaah bodha balaishvarya virya shakti mukhaah.
doshaa bhaveyurete yadi naama daye tvayaa vinaabhutaah..15
Oh Dayaa Devi! The six Gunams of Jnanam, Balam, Iswaryam, Sakthi, Veeryam and Tejas are the resident gunams of the Lord, who observes grahasthasramam with You to protect His Viswa Kudumpam (Bhodha-Bala-Iswarya-Veerya Sakthi mukha: Vrushagiri Gruhamedhi gunaa:). If these six gunmas that entitle Him to be recognized as Bhagavan were to leave Him, then they will all become dhoshams instead of being kalyana gunams. If You (Dayaa Devi) are not with Your Lord, then they will become instruments for the punishment of the chethanams. When You are united with Your Lord, they become overpowered by You and they join You instead of contesting You and the ultimate beneficiaries of that union are the chEtanams that get protected instead of being punished harshly. Because of this vaibhavam, Oh Dayaa Devi, You shine supreme among all the other gunams of the Lord.
aasrishti santataanaam.h aparaadhaanaam nirodhinim jagatah.
padmaa sahaaya karune pratisanjara kelimaacharasi..16
Oh Dayaa Devi of Lord Srinivasa (Padhma sahaya Karune)! You engage in the sport of pralayam (dissolution of the world of sentients and insentients). From the time of creation, the sentients (Chethanams) accumulate gigantic piles of sins. There is no limit to the sins that they pile up. The Chethanams do not take a rest from compiling these sins. At this state, how can they hope for sath gathi? Oh Dayaa Devi! You decide to put an end to their sinful acts and initiate the sport of Pralayam. During the time of dissolution, the chethanams do not have any sareeram or limbs (Indhriyams). They lie dormant in a state of torpor like a Jada vasthu. In that state of existence, they have no possibility to accumulate sins. They are freed from the fatigue of experiencing sukhams and dukkhams as before. The habit of collecting sins is also broken during the state of being like a Jada vasthu. Mothers concerned with the performance of mischievous acts by their children force them to take rest to disengage them from their cheshtais. When the children are rested and wake up, their propensity for engagement in dushta kaaryams will diminish Similarly, Mother Dayaa Devi, You initiate the sport of Pralyam to disconnect he chethanams from their sinful acts (Jagatha: aparadhAnAm nirodhineem prathisanchara keLim Aacharasi).
achith avishishtaanh pralaye jantu navalokya jaata nirvedaa.
karana kalebara yogam vitarasi vrishashaila naatha karune tvamh..17
Oh Karunai of Thiruvengadamudayan! Overcome by Your matchless compassion, You bless the chEthanams with Indhriyam and Sareeram as they say helpless like Jada vasthus during the time of Pralayam. You are saddened by their plight and grant them the sambhandham with limbs and a body.
Oh Dayaa Devi! As the chethanams lie in a state of immobility and non-comprehension during the time of deluge and remind You of their state as achith avisishta Vasthu, You become saddened (Thvam janthUn avalOkya jaatha nirvedhaa). You reflect on how they can pursue an aasthikaa life if they stay in that helpless state. You want to help them out of Your svAbhavika dayaa. You grant them again another sareeram with indhriyams as well as clear Jnanam to conduct themselves with vivekam in the new janmaa. All of these are your kind acts. Your initative is like that of the mother, who lets the naughty child sleep first, get some rest and thereafter take pity on it and wake that child up and feed it with delectable things to enjoy.
anuguna dashaarpitena shridhara karune samaahita snehaa.
shamayasi tamah prajaanaam shaastramayena sthira pradipena..18
The key words here are: “Sridhara Karune! Saasthramayena stira pradheepena prajanam tama: Samayasi” (You light the steady lamp of Bhagavath Saasthrams to banish the darkness of ajnanam in the minds of the chethanams). You light this lamp with great affection (samahitha snehaa) and with the right kind of wick (anuguna dasaa arpithena pradheepena).
One lights the lamp after adding the oil and placing the wick. That helps one find the way in the surrounding darkness and permits people to get to their destinations. Oh Mother Dayaa Devi! All the chethanams are Your children. You light a lamp for their benefit. The affection that You have for them is the oil for that lamp. The auspicious gunams that arise at appropriate times are the wicks for that eternal lamp of the Bhagavath Saasthrams and the Vedams. The ajnanam of the Jeevans is removed by the lustre linked to the lamp and they travel on the paths laid out by the Saasthrams. Swamy Desikan implies that the provision of Bahgavath Saasthrams as the guiding lamp is an act of Dayaa Devi.
rudhaa vrishaachala pateh paade mukha kaanti patralachchhaayaa.
karune sukhayasi vinataanh kataaxa vitapaih karaapacheya phalaih..19
Oh Dayaa Devi! You are a tree that originates at the sacred feet of the Lord of Venkatam. Your Lord’s mukha jyothi blesses You with branches full of dense, beautiful leaves and low lying fruits on those branches that enable the chethanams to pick and enjoy them.
Oh Dayaa Devi! The Karunai of the Lord of ThirvengaDam makes You stand tall. You are like a Kalpakaa tree growing in Thirumala hills. When His devotees seek His rakshanam, Your Lord’s heart is overjoyed and that is reflected in His face and that in turn makes the leaves of the Kalpakaa tree filled with youthful and tender leaves. The glances of the Lord on the devotees standing before Him (Lord Srinivasan) transform into the branches of the tree sustaining the dense bunches of green leaves. The Phalans arising from the Lord Kadakshams turn into the fruits that are easy to pick and enjoy. All these soubhagyams are due to You says Swamy Desikan here. .
nayane vrishaachalendoh taaraa maitrim dadhaanayaa karune.
dhrishtas tvayaiva janimaanh apavargamh akrishta pachyam anubhavati..20
The key words here are: “Thvayaa yeva dhrushta: janiman apavargam akrushtapacchyam anubahavathy”. Oh Dayaa Devi! The one who is born in this world gains Moksha Sukham without any striving, once Your merciful glances fall on that person at the time of birth. Swamy Desikan points out that it is the power of friendship of Dayaa Devi with the eyes of the Moon of Thiruvengatam hills (Vrushachala Indho: nayane tara maithreem dhadhanaya Thvya), which achieves such results.
Lord Srinivasan is a feast for our eyes and is like the Beautiful Moon at Thirumala. Oh Dayaa Devi! You wish that Your Lord bless the chethanams with His auspicious eyes. Therefore, You take a seat inside His eyes and generate His affection for the Chethanams. At the time of birth of the Chethanam in this world, You prompt your Lord to cast His benevolent glances on the chethanam. This glance is known as the Jaayamana Kadaksham. The Chethanam is now blessed to receive Acharya Sambhandham and travels onto Moksham through the anushtanam of Bhakthi or Prapatthi yogam. The reference to the birth of Bhudhan due to the affection between Chandran and His wife, TaarA is referred to by the choice of the word “TaarA Maithree” by Swamy Desikan according to Sri Sriraama DesikachAr Swamy.