Thuppul PiLLai- 53- Vegaa sEthu sthOthram

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SrI:

SrImathE Nigamantha Mahadesikaya namah:

SrImAn venkatanAthAryaH kavitArkika kesarI |

vedAntAcArya-varyo me sannidhattAm sadA hRdi ||

 

May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the

lion among poets and debaters, reside forever in my heart.

 

Dearest Srivaishnavas,

Let us continue to enjoy the sthOthra granthas of Swamy Desikan [in

alphabetical order]

Vegaa-Setu-Stotram -(Dam across the river Vegaa)

 

Vegaa-Setu Stotra is a stotra in ten verses on the Lord of Tiru-vehha, a

shrine near Kanchi. The Lord there lies across the Vegaa River like an

impregnable dam. This Stotra is based on the Kaanchee-Mahaatmya. Sri Vedanta

Desika has presented it in Hastigiri mahatmya in the form of a drama in

prose and songs in Estoteric setting.

 

The four-face Brahma wanted to conduct a horse-sacrifice (Asvamedha) and

was thinking of a proper place, he was advised by an aerial voice to do it

at the holy shrine of Kaanchi. He chose Hastigiri (Elephant-Hill) there and

made preparations for the sacrifice. The presence of the wife of the master

of the sacrifice is an unavoidable thing according to the Sastras.

Sarasvati, the chief consort of Brahma, did not agree to participate. So

Brahma made arrangements for the sacrifice with other goddesses. This irate

Sarasvati assumed the form of a river and flowing with great speed (Vega)

was about to inundate the sacrificial Alter. Bhagavan Narayana came with His

serpent couch, Aadi-sesha and lay across the flowing River Sarasvati. Thus

with the help of the Supreme Lord he performed the sacrifice. Bhagavan gets

the name of Vegaa –Setu since He acted as a dam across the

Vegaa-river.Vegaa-Setu –Stotra is based upon this fact.

 

The Stotra begins with a sloka which declares Paramaatma as Supreme

Lustre two self –Manifest forms (Swayam-vyakta)-shining at the Tiru-vahhaa

shrine as the efficient means to dispel all obstacles and on the Elephant

hill (Hasti-giri) at Kaanchi to grant all the desired boons as Sri

Varadaraja(1,3,5).Sri Desika declares that this Dam across the Vegavati

River also acts as the Dam by which we can cross the Ocean of Samsaara(3).

The Sanctity of Kanchi has been heightened by the presence of the two

Bhagavans-one has the Dam across Vegavati River and the other as the Giver

of boons (Varadaraja). The greatness of Sri Kanchi Varadaraja has been

increased a hundred fold by the Vegaasetu-Bhagavan(8). Giving up her pride

and fury, Sarasvati vanished from that spot and began to flow again as

Vagavati River in the outskirts of Kanchi. On the sands of the southern side

of the River there is gaily seated Sri Narasimha in the Kamaasikaa Sarasvati

Devi stands in a calm and devout mood at the foot of the reclining Lord at

Tiruvenhaa shrine.

 

With reference to this shrine and Bhagavan there, there is a tradition

connected with Tirumazhisai Alwar (Bhakti-saara). It is stated that the

Alwar spent several decades I that shrine in deep meditation and singing

songs of devotion on the Lord. Kanikannan was a disciple of Alwar and he had

a sweet voice and proficiency in music. He joined the Alwar and was spending

most of his time in singing songs.

 

Pallava-raaya was a local chieftain and he used to hear and admire the

music of Kanikannan. He requested several times the latter to come to his

mansion and sing about him.kanikannan said that he was devoted to his

master, the Alwar and to Bhagavan and would not sing about a mortal.

Pallava-raaya, in a fit of anger, ordered him to leave the city and go out.

When Kanikannan told the Alwar about the punishment, the Alwar said that he

would with him and also pray to the Lord in the Temple to accompany them.

The Lord rolled His serpent-couch and followed the Alwar and his disciple

carrying the couch-a novel experience to Bhagavan to carry the bed which

always carried Him. They walked a few miles outside Kanchi and towards

evening decided to stay for the night in a village that lay on the way.

 

Next morning the Pallava-king rose up and saw that the city had lost its

charm and the people were discontented, because of the absence of Bhagavan.

He realised his folly and repented very much. Immediately he rushed on the

path taken by Bhagavan. He reached the village, fell at the feet of Bhagavan

and prayed that Bhagavan should forgive his thoughtless act and return to

Kanchi.Bhagavan turned His face towards the Alwar for his advice and the

Alwar his face towards Kanikannan. All of them agreed and came back to

Kanchi. The city got back its glory and greatness and Bhagavan again spread

His serpent-couch and laid on it, but in a different posture, namely, using

His left hand as pillow, instead of having the right as before. It looks as

though it is an evidence that Bhagavan was away from the city for one night

and has come back The village where Bhagavan and His devotees stayed for one

night is now well-known by the popular name of Or-irukkai(a single halt),

its literary name being Or-irrukai(a single night-stay). Sri Vedanta

Desika’s mind is so much churned by this episode that he devotes one

sloka(6) to it in this Stotra-as follows:

 

“Sreeman Pitta-maha-Vadhoo-paricaryamaanah

Sete Bhujanga-sayane Sa mahaa-bhujangah;

Pratyaadisanti Bhava-SAncaranam prajaanaam

Bhaktaanu-ganter-tha Yasya gataagataani.”

 

Bhagavan Narayana, the consort of Lakshmi(Sreeman), who is a highly

artful lover(Maha-Bhujangah) has taken His bed on the

serpent-couch(Bhujangah-sayane).He is attended with love and devotion by the

Goddess Sarasvati, the Chief consort of Pitta-maha(i.e.the four- faced

Brahma standing beside His feet. Bhagavan’s involuntary going and coming

here (to Kanchi) following His devotees puts an end to our wandering in this

mortal world.

 

Sri Desika uses the word Bhaktaaugantuh to signify Bhagavan who follows

the words of His devotees. “Yathoktam Rurute Harih” in sloka 10 also repeats

the idea. It is for suggesting that the name of Bhagavan in this shrine is

‘Yathokta-kaaree’ and this stotra is Yathokta-kaaree-stotra? Since Bhagavan

is not directly addressed, His name is not put in the vocative case in any

sloka.

 

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Namo narayana

dAsan

kavi-tArkika-simhAya kalyANa-guNa-SAline |

Srimate venkateSAya vedAntagurave namaH ||

 

Salutations to Sri Venkatesa, in whom all perfections reside, who is the

teacher of Vedanta and the lion among poets and debaters

 

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