Sri Vaikunta Stavam series : SlOkams 62-68

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SrI :

 

SlOkam 62

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kshAnthis tavEyam iyathi mahathee kaTam nu

muhuEdhahO ! Thvayi kruthAnjali pajarEshu

ittTham svathO nikhilajanthushu nirvisEsham

vAthsalyam uthsuka janEshu kaTam guNastE

 

(Meaning) : Oh Bhagavann! How does Your great guNam of

Forbearance (Patience) gets overtaken by those adorning

the shield of anjali( folding the palms in a gesture of reverence

to You ) ? Thus , your intrinsic vaathsalyam (affection) for all

janthus --independent of the differences that they are good or bad--

does not seem to make it (Your Vaathsalya guNam) some thing

unique for those , who are deeply attached to You .

 

(Commentary ) : Here , Swamy KurEsar salutes the natural Vaathsalya

guNam of " the Sarva SahishNu " , VishNu . Swamy AlavanthAr peformed

upadEsam for us about the extraordinary power of our Anjali MudhrA :

" Anjali ParamA MudhrA kshipram DevaprasAdhini " ( Anjali is a supremely

powerful gesture that brings the Lord's anugraham swiftly) .Anjali is

an amsam of SaraNAgathy . Swamy Desikan created later a SrI Sookthi

named "Anjali Vaibhavam " to extoll the greatness of Anjali MudhrA

celebrated by Swamy AlavanthAr . For those wearing anjali as Kavacham ,

the anger of the Lord is held back . For those who are totally devoted to

the Lord , KurEsar says that it is not a surprise that BhagavAn's

Vaathsalyam takes on the form of a guNam of the Lord .

 

SlOkam 63

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viswam dhiyaiva viracchayya nichAyya bhUya:

sanjahrusha: sathi samAsrithavathsalathvE

aajagmushastava gajOtthama BrumhithEna

padham parAmamrusushOapi cha kaa maneeshA ?

 

(Meaning) :For You who through Your sankalpam create, protect and destroy

the Universe ; Your Vaathsalyam brought You to the side of the pond , when

You heard the heart rending cry of GajEndhran (AadhimoolamE ) arising from

his battle with the powerful crocodile . You arrived at lightning speed on

Garudan , cut asunder the head of the crocodile and massaged

the sore foot of that elephant with Your sacred hand to reduce its pain .

adiyEn does not fully comprehend the depth of Your Vaathsalyam

displayed by that comforting gesture .You who is so powerful neeed not

have come directly to the pond side ; with Your sankalpam alone , You could

have killed the crocodile from Your comfortable seat in SrI Vaikuntam . Y

our overflowing affection however for Your devotee got You to the pondside

in such a hurry . Not only did you arrive with utmost haste to the pondside

to kill the enemy of Your Bhaktha Janam but you also massaged with Your

own hands , the leg of the king of Elephant with great tenderness .

How are we to understand the depth of this Vaathsalyam towards

Your bhaktha janams ? We will never comprehend it fully .

 

SlOkam 64

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ya: kaschidhEva yadhi kinjana hantha! janthu:

bhavyO bhajEtha bahgavantham ananya chEthA:

tamm sOayam Idhrusa iyAn ithi vApyajAnan

hai ! VainathEya samam apyuraree karOshi

 

(Meaning) : Oh Bhagavann! When a janthu becomes sanctified

through Bhagavath KatAksham and seeks Your protection without

any other recourse or prayOjanam , then You overlook any and all

blemishes that janthu has and treat that janthu on a par with

Your antharanga Parijanam , GaruDaazhwAn . This is indeed

a matter of great wonder .

 

(Commentary ): The end limit of forbearance is Vaathsalyam .

As AzhwAr says : " yEzhai yEthalan Keezh-mahan yennAthu irangi" .

The Lord doe not think that this one is a poor bloke or from a lowly

background and makes even a Paapi transform into a Parisuddhan

through His JaayamAna KatAksham .He does not look at the dhOshams

of those , who seek His protection . He even treats these Paapis as

equal in mahimai to His own intimate Kaimkarya Paran , Garudan .

 

SlOkam 65

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Thvath sAmyamEva bhajathAm abhivAnchasi Thvam

tath sAthkruthai: vibhavaroopa guNai: Thvadheeyai:

mukthim tathO hi paramam Tava sAmyamAhu:

Thvath dhAsyamEva vidhushAm Paramam matham tath

 

(Meaning) : Oh Bhagavann ! You desire that Your Muktha Jeevans

enjoy Your Iswaryam , TirumEni and ThirukkalyANa guNams on a par

with You .Those who are familiar with Veda manthrams hold the view

that the tight closeness to the Lord is the same as Moksham .

The omniscient AzhwArs understood however the concept of Moksham

as serving the Lord . Both are examples of high-minded thought !

 

SlOkam 66

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tadhvai taTAsthu kathamOayamahO ! svabhAva:

yAvAn yaTAvidhaguNO bhajathE bhavantham

thAvAn taTAvidhaguNa: tadhadheenavrutthi:

samslishyasi thvamiha tEna samAna dharmA

 

(Meaning ) : Be that ( Souseelya guNam ) as it may (Tadh vai taTA asthu) !

What of Your svabhAvam that adiyEn is going to describe now ( ayam SvabhAva:

Katham ? aho ! ). That is astonishing . You mingle with Your Bhaktha Kotees

with the same attributes (guNams) that they choose to worship You by and

You stay under their adheenam ( control) and mingle with those devotees

at their (same) level (tEna SamAna dharmA sann samslishyasi).

 

(Commentary ) : Now , KurEsar expands on the guNam of Souseelyam .

He reminds us of the Lord hiding His Svarupa-SvabhAvams so that

the devotees do not get frightened over their immensity and run away from

Him . Our Lord assumes therefore a simple amnushya form during

His avathArams ( Raama , KrishNa avathArams) and mingles with

the devotees as one of them (Soulabhyam) . He says : "AathmAnam

mAnusham manyE Raamam DasarathAthmajam " . Following the Tathkrathu

nyAyam explanation in SrI BhAshyam ( 4.3.14) , BhagavAn assumes the same

guNams in Mukthi dasai( at Sri Vaikuntam for BhakthAs) whatever that

Bhakthan meditated upon during his stay on earth (before ascending to

Parama Padham as a Mukthan) . This does not mean that BhagavAn has no

other KalyANa guNams . It means that the overpowering Soulabhya-Souseelya

guNams of Sri Vaikunta NaathAn makes Him display that guNam chosen over

the others by the devotee and leave the other guNams in the background

as per Tathkrathu nyAyam .

 

SlOkam 67

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neelAnjanAdhrinibham unnasam aayathAksham

aajAnujaithrabhujam aayathakarNapAsam

SrIvathsalakshaNam udhAra gabhIra naabhim

pasyEma dEva! saradha: sathameedhrusam ThvAm

 

(Meaning) : Oh EmperumAn ! Oh Lord of Parama Padham !

Here at Sri Vaikuntam , You shine as a gigantic blue mountain

with the hue of coleyrium ( neela anjana adhri nibham) . You have

a majestic nose ( unnasam) . You look with Your beautiful , big eyes

( aayathAksham) . Your hands extend all the way to Your knees

( aajAnu jaithra bhujam) . Your ears are beautiful and long ( aayatha

karNa pasam) . Your chest is adorned with the mole of SrIvathsam ,

the lakshaNam of Parama Purushan .Your nabhi is deep . May we have

Your beautiful sEvai with all these Dhivya MangaLa vigraha subha

lakshaNams for many many years to come ( ThvAm eedhrusam saradha:

satham pasyEma: ) !

 

(Commentary ) : This is a PallANDu singing for Parama Padha NaaTan .

In the previous five slOkams , KurEsar enjoyed briefly the dhivya mangaLa

vigraham of the Lord . In the next twn slOkams , KurEsar salutes at length

the dhivya soundharyam of SrI Vaikunta NaaTan .KurEsar reaches a state of

mind (BhAvanA Prakarsham) of being in SrI Vaikuntam and enjoying the beauty

of the Lord there as His AchAryA (Sri RaamAnujA ) did at Srirangam on

a Panguni Uttharam day and blessed us with that vision via Sri Vaikunta

Gadhyam . At Sri Vaikuntam , BhagavAn gives His darsanam as Neela Megha

SyAmaLan ( Chathurbhuja: SyAmaLAnga: SrI BhUmyAm saha NeeLayA ). He is

like Neela JeemUtham ( Neela JeemUtha sannibha: ) . He displays the MangaLa

chihnam ( sign) of Sri Vathsam ( LakshmI - vAllabhya SoubhAgya - chihnam

Srivathsa: asya Vakshasi) . KurEsar concludes this slOkam with a Vedic

prayer: "pasyEma saradha: satham " .

 

SlOkam 68

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ambhOruhAksham aravindha nibhAngriyugmam

aatAmra tAmarasa ramyakarAgra kAnthi

brungAlakam bhramaravibhrama kaaya kaanthi

peethAmbharam vaouradhasthu vayam sthavAma

 

(Meaning) : We eulogize the Lord of Sri Vaikuntam with lotus-like eyes ,

lotus-like red feet , with delicate fingers having the hue of a just

blossomed red lotus petals, with the dark black tresses having

the color of a black beattle and dark colored body ( shyAmaLam )

adorned with radiant yellow PeethAmbharam .

 

(Commentary) : Thirumangai AzhwAr's celebration of the beauty of

the Lord's ThirumEni and the avayavams are behind the inspiration for

KurEsar in this slOkam : " KaivaNNam thAmaraivaay kamalam pOlum

KaNNiNayum aravindham ahthE " ( The palms and the fingers / Kai ,

the pair of eyes remind one of the soft , red hue of the lotus) .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: