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September 22, 1996

Srimathe NigamAnta Maha DesikAya Namaha,

Dear Members of the Prapatti Group,

Kanya MAsam Tiruvonam, is doubly blessed for Sri Vaishnavas for it is

the Tirunakshatram of Lord Srinivasar as well as the Tirunakshatram of

Swami Vedanta Desikan. This day falls on Sept 23, 1996.

Much has been said very eloquently about Swami Desikan by

Sri Anbil Ramaswamy in his series on Azhwars and Acharayas. Sri Sadagopan

has posted an excellent series of articles summarizing the Raghuveera

Gadyam which is a masterpiece by Swami Desikan. I shall dwell on a

few aspects related to Lord Srinivasa in this post.

The Kshetram of Tirupati (abode of Lord Srinivasa) is considered to grant

Mukti to anyone who visits this place. This is seen from Lord Narayana's

Upadesham to Garuda (Srirangam Venkatadrischa Srimushnam Totaparvatam.....).

A number of Azhwars have paid homage to Lord Srinivasar, the presiding

deity of Tirupati. Among these, the most notable are the Pasurams of

Sri Kulashekara Azhwar in Perumal Tirumozhi. The Azhwar wishes to be of

service to the Lord of seven hills in many forms (Kurugu bird, Fish in the

Pushkarani and the flower used in the worship of the Lord). Lord Srinivasa

is saluted as ChaturvedatmakAya Namaha in his Ashtotara Shata Divya Namavali.

Elsehwere it has been stated that "Venkatesha Samo Deva Na BhutO Na

Bhavishyati". A few years ago, Sri Vempati Chinnasatyam produced an

excellent dance-drama presenting the salient features of the Venkateshwara

Avataram.

The timing of the Avataram of Lord Srinivasar.

has been placed after the Varaha Avataram. More precisely,

references to Lord Narasimha's blessings to Lord

Srinivasa (just before the Lord's marriage to Padmavati Thayar) and the

Shrine in the Lower Ahobilam symbolizing this aspect of Lord Narasimha

("Cult of Narasimha Worship in Andhra Pradesh," by Madabhooshi Narasimhacharya

is a valuable reference in this regard)

seem to suggest that Lord Srinivasa incarnated after Lord Narasimha. During the

Krishna Avataram, Yashoda was distressed that she could not see her darling

son's wedding. Therefore, Lord Krishna promised her that he would

incarnate again as Srinivasar and fulfill Yashoda's wish. Furthermore,

Bakula (who was Lord Srinivasar's mother) was considered to be

Yashoda's reincarnation. The above facts, and the popular association

of Kali Yuga Vara Prasadi with Lord Srinivasar, can be used to infer that

Srinivasa Avataram was post-Krishna Avataram.

Bhrigu Maharishi once visited Lord Narayana while he

was resting with his consort (Maha Lakshmi). Since the Lord was resting, he

did not pay attention to the Maharishi's arrival. This slighted the Maharishi

and provoked him to kick the Lord in the chest. At that moment the Lord

arose and touched the Rishi's feet and begged forgiveness. The Lord

specifically apologized for his hard chest causing pain to the Rishi's

tender foot. Mollified at his action and overcome with shame by the Lord's

concern for him (despite kicking the Lord), Bhrigu Maharishi became a

chastened man. Mahalaskhmi Thayar was aghast that the Lord should show

such respect for one who has insulted him. This feeling was reinforced by the

arrival of Narada who pointed out to Thayar that not only the Lord

but also her residence (the Lord's heart) had been insulted. This infuriated

Mahalakshmi Thayar further and she resolved to leave Vaikuntam. The Lord

was pained by her departure and incarnated as Lord Srinivasar to bring

back his consort to Vaikuntam. The details of the Srinivasa Kalyanam are

beautifully captured in the dance drama by Vempati Chinnasatyam.

The arrival of Lord Srinivasar at Tirupati was greeted with great joy by

all the Devas. Brahma washed the Lord's blessed feet while

chanting the Purusha Suktam. This occassion was beautifully depicted on a

special Doordarshan Program in August 1989 (I had the good fortune of

seeing this program while I was visiting India). The Lord's Tiruvadi

was a glorious sight to behold. A reference to this incident can be seen

in Tallapakka Annamacharya's Kriti "Brahma Kadigina Padamu". A brilliant

rendition of this Kriti by Balamuralikrishna is available in an LP record.

Sri Ramanujacharya has also paid homage to the Lord of seven hills. The

legend has it that the Lord wore the Namam on his forehead heeding to

the request of Ramanujacharya.

During his visit to Tirupati, Tyagaraja could not get a Darshan of the Lord

readily. Therefore, he went into a soulful outpouring in the Gowlipanthu

Kriti "Teratiyaka Radha". Pleased with his devotion, Lord Srinivasa ensured

that Thyagaraja received an excellent Darshan. Pleased at the sight of the

Lord, Thyagaraja offers his tribute to Lord Srinivasar in his Madhyamavati

kriti "Venkatesha Ninnu". Muthuswami Dikshitar pays homage to Lord Srinivasa

in his Kalyana Vasantam Kriti "Sri Venkatesham Bhajami Satatam" and the

Varali Kriti "Sheshachala Nayakam Bhajami". Purandara

Dasa begs for the Lord to come to him in the song "VenkataramaNane

BArO Sheshachala VAsane BArO". In the Kriti "Ksheerabdhi Kannike

Sri Mahalakshmi", Purandara Dasa asks of Mahalakshmi Thayar

who she would wed (Yarige Vadhuvaguve Neenu?). Lord Srinivasa is

mentioned in the concluding part of the Kriti (Sharanagata Rakshaka

SarangapanigO Varagala Needuva Srinivasago). Sri Annamacharya praises

Alamelu Manga Thayar in his Kriti "Neepada Kamalamu Ninne Vacchina Talli".

Sri Annamcharya refers to Alamelu Manga as the blessed consort of Lord

Srinivasa in the line "Yedu Kondalapati Venkateshwarulaku". In this

Kriti, Annamacharya approaches the Lord through his consort Padmavati

Thayar. He confesses all of his shortcomings to Thayar and begs for

forgiveness for sins committed knowingly and unknowlingly.

I have heard a

rendition of this Kriti in the ragam Revati. Revati is most appropriate

because, it is always used in conjunction with Vedic speech. Revati has

been alluded to in the Rg, Yajur and Sama Veda. The Parama Purusha is

glorified

in Raivata Saman. Revati is sacred also because it is the Tirunakshatram of

Lord Ranganatha. Sri Sadagopan posted an extremely informative article

about Revati earlier this year. Sri Annamacharya

composed several other moving kritis on Lord Srinivasa. Some of them have

been rendered by Smt. M.S. Subbulakshmi in the Balaji Pancharatna Mala.

Any account on Lord Srinivasa is incomplete without a reference to

Swami Desikan's homage to the Lord in his Daya Shatakam. The uniqueness of

Swami Desikan's tribute is the description of Daya (mercy) as an important

Kalyana GuNam of Lord Srinivasa. Swami Desikan pays glowing tribute to

Lord Srinivasa and salutes his Guruparampara in the cool waters of

Lord Srinivasa's mercy (Srinivasa DayAmbodhi Parivaha PramparA). Swami

Desikan then refers to himself as the emperor of all Aparadhams

(Aparadha Chakravarthi). Such thoughts arose when Swami Desikan

was moved by the experience of the Lord and was critically evaluating himself

against the background of the Lord's Kalyana GuNams. Since he had aready

experienced the Lord, Swami Desikan was above the Tri-Gunas.

Therefore, his confession was intended to take upon himself all the

faults of humanity and plead with the Lord for mercy on their behalf.

Swami Desikan adds that (DevadEnAm....) a benevolent glance of Lord

Srinivasa is sufficient to absolve any individual from the three kinds

of debt (Rishi, Pitru and Deva RuNams). Lord Srinivasa is glorified as

Vrishagiri Sarvabhouma (Vrishagiri Sarvabhouma Dayite). Finally, Swami

Desikan states that

although he has been conferred the title of Vedanta Desika, it

is not in any way attributable to him or his efforts and that it is entirely

due to the grace of Lord Srinivasar that he was blessed thus. The Satvika

Tyagam in verse 104 of the Daya Shatakam reflecting the above is

brilliant. The rendition of the Daya Shatakam by Smt. Mani Krishnaswami

is soulful and touching indeed. There are 32 Brahma Sutras (different ways of

reaching Lord Narayana) and Swami Desikan was adept at all of them.

Therefore, it is fitting that the 108 Shlokams of the Daya Shatakam are

rendered in 32 different ragams by Smt. Mani Krishnaswami.

The glorification of the Lord in the Venkateshwara Suprabatham by

Sri Prativadibhayankaram Anna is brilliant. The three aspects, i.e.

Nama Sankeertanam, Prapatti and Mangalam, have been brought out with

consummate effect in the Suprabatham. The relatively less known

Venkateshwara Gadyam is a marvellous prose-poem eulogy on the Lord

Srinivasar. The Gadyam describes the seven hills of Tirupati leading to

the Lord (Sheshachala, Garudachala, Vrishabachala,

Simhachala, Narayanachala, Anjanachala and Venkatachala are explicitly

mentioned in the Gadyam), the

various Alankarams for the Lord, Abharanams of the Lord

(Chakra Dharai, Shankha Dharai, Nagabharanam, etc), the

compassionate nature of the Lord, the fact that he is the abode of

all auspiciousness and the Gayaka Priya aspect of the Lord. Several

ragams of carnatic music are mentioned in the Gadyam.

The name Venkateshwara is derived from a combination of three words

Vem+Kata+Ishwara. In sanskrit, Vem is sin, Kata is to destroy and

hence Venkateshwara is one who presides over the destruction of sins.

Therefore, uttering Lord Venkateshwara's name immediately destroys all our

sins. In conclusion, I must point out that Lord Srinivasar is Vara Prasadi.

Contemplating on him brings instant relief from all sufferings and

bestows the individual with untold prosperity. On this blessed day, I

would like to salute the Lord with the following personal SharaNagati

composed from his various Namams.

Namaste Venkatadrisha Sriman Ambuja Lochana