Sri Stavam of Kuresa and its relation to other Stotraas : Part 1

[Guest guest]

Dear Members of the Group:

This day is still the birthday of Kuresa. As mentioned

in the morning posting , I will now focus on the SRI STAVAM

of this prime disciple of Sri Ramanuja before this day is over.

I will post this Sri Sthavam subject in two sections.

 

The Words Sthavam , Sthotram and Stuti originate from the

root Sthu to praise, eulogize, laud, extol, glorify and celebrate.

Sthotram and Stuti some times are used to praise humans.

Sthavam on the other hand can never be mistaken for anything

other than offering one's humble eulogy to a deity or Upasana

Murthy or a Supreme being. Therefore Kuresa chose the suffix

of Sthavam for his five eulogies known as Athimaanushua Sthavam,

Vaikunta Sthavam, Varadaraja Sthavam , Sundarabahu Sthavam

and Sri Sthavam. Parasara Bhattar followed his father's footsteps

and named his eulogy on Rangaraja as Sri Rangaraja Sthavam.

Parasara Bhattar used the title of Guna Ratna Khosam for his

eulogy of Sri Ranganayaki , since his father had already used the

suffix of Sthavam in his praise of the Consort of Rangaraja. Swami Desikan

used the title of Sri Stuthi to fit as a triad among his eulogies

(Sthutis ) on Sri Devi, Bhu Devi and Godha Devi.

 

The illustrious commentators have pointed out that the Acharyas

created their sthavams and sthuthis after completing their other

works. They seem to have kept the subject matter dearest to their

heart to the Last. In this context, Alawandaar composed Chathussloki

after blessing us with Sthotra Ratnam; Kuresa completed his four

Stavas first before turning his attention to Sri Sthavam; Parasara Bhattar

blessed us with Rangaraja Sthavam first before offering his salutations to

the Divine Mother through his Gunaratna Khosam.

 

Kuresa followed the tradition of his Purvaacharya , Alawandaar, who

was the trend setter( Prathama Pradarsakar) in transforming the diificult -

to-grasp Ubhaya Vedanta Saaraarthaas (Essence of the Vedanta in the

twin traditions) into easy- to- understand sthotras such as Chatussloki.

Bhattar, and Swami Desikan followed this tradition set by Alawandaar

and Kuresa.

 

Kuresa folllows the many thoughts of Alawandaar in his

eulogy on Sri Devi. For instance, Alawandaar says :

 

" YASYAAS TEH MAHIMAANAM ATMANA: IVA TVAT vALLABHOBHIH pRABHU:

NAALAM MAATUM IYATTAYAA NIRAVATHIM NITYAANUKULAM SVATHA: I

TAAM TVAAM DASA ITI PRAPANNA ITI CHA STHOSHYAAMYAHAM NIRBHAYA:

LOKAIKESWARI LOKANATHADAYITEH DHATEH DAYAAM TEH VIDHAN II

 

In the first two lines, Alawandaar points out that even the all powerful Lord

does not have the ability to determine the limit of the auspicious Gunaas

of his consort. He says that he is determined to offer his salutatons to Her

limitless glory fearlessly even after knowing about the inadequacy of

the Lord Himself to fathom the immeasurable Kalyana Gunas of his Consort.

Alawandaar"s defense in undertaking such an impossible task is that he is

approaching the Divine Mother as a Servant (Dasa ) and Prapanna.

Kuresa echos the same sentiment of Alawandaar through his statement,

" DEVI TVANMAHIMAAVATIR NA HARINAANAAPI TVAYA JYAETEH"

Both conclude that her ASRITHA PAKSHAPAATAM " ( Leniency to

those, who seek refuge in Her) will overlook the insufficiency of

the Prapannas , who launch forth on the impossible task of

adequately describing Her indescribable auspicious attributes.

 

In his third verse of the Chathussloki, Alawandaar points out that

Men and women will not be able to obtain the boons to enjoy the

blessings of this world, Kaivalyam and Parama Padam WITHOUT

the anugraham of the Consort of the Lotus-eyed Lord. Swami Desikan offers

a very fine commentary on the unique blessings of Sri Devi and how she

influences Her Lord without usurping His power to grant wishes (Pala Pradhana

Adhikaratvam). Swami Desikan explains that She through Her influence turns

him away from His intention to punish (Nigrahonmukan) those ,

who stray from Saastraas. She pleads for Her children, who have erred.

When the Lord decides to reward the Prapannaas(Anugrahonmukhan),

She grows his desire (Anuvritti) to bless the Prapannaas even further .

That is the nature of Her Vaatsalyam and Purushakaara Quality.

Kuresa follows these thoughts closely in his Sri Stavam and

points out that She never leaves Him even for a moment

at any place , time or state(Sarva Desa Sarva Kaala Sarvaavasthaa ).

 

The fourth and the final sloka of Chathussloki is a verse with

profound meanings related to Sri Devi"s Kalyana Gunas . It is as follows:

 

"SAANTHAANANDA MAHAVIBHUTI PARAMAM YATH BRAHMA RUPAM HAREH

MURTHAM BRAHMA TADHOPIH TATH PRIYATARAM RUPAM YATADHBHUTAM I

YANYANYAANI YATHA SUKHAM VIHARATHO RUPAANI SARVAANI THAANI

AAHUS SVAIRANURUPA VIBHAVAIR KATOPAKUTAANI TEH II

 

Ramanuja, Kuresa, Bhattar and Swami Desikan incorporated the profound

thoughts enshrined in this immortal verse in their Sri Sookthis. The gist of

this verse in brief is as follows:

 

The First paadam of the verse praises the Divine features of the Lord(Divyaatma

Svaroopam ). The Second Paadam describes the Mangala Vigraham of

Para Vasudeva. The third Paadam offers its salutation to all of the Vibhava

Roopas

taken for the pleasure of the Lord. The final Paadam comes down with a sweeping

and summary statement that in every one of those states and forms of Her

Consort,

Periya Piratti is permanaently and tightly intertwined with Her Lord. . For

example ,

even in the Brahmachari state of Vamanaavataram, She was present

under the deer skin attached to the Sacred thread of the Lord.

Thus, She is present inseperably from Her Lord just as the fragrance

coexists with the flower, the lustre with the gem in a state of Ekatvam.

 

I will conclude this posting tomorrow to cover the eleven verses of

Sri Stavam of Kuresa.

 

May we all rest under the shade of the Lotus feet of the Divya Dampathis always

and derive comfort against the Klesas of Samsaara!

 

Oppiliappan Koil Varadachari Sadagopan