Srimad Villivalam Periya Swami( SrI VedAntha VaavadhUka Swami) : Part IX ( SatyakAma StaBakam: slOkams 1-25)

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SrI:

 

SrimatE Lakshmi Nrusimha ParabrahmaNE Nama:

 

SrimatE RaamAnujAya Nama:

 

SrimatE VedAnta GuuravE Nama:

 

SrimadhbhyAm Sriranga SaThakOpa SrI VedAnta Desika YathIndhra Mahaa DesikAbhyAm nama:

 

SrimatE VedAnta VaavadhUka SrI NarayaNAchArya MahAvidhushE Nama:

 

Third StaBakam: SatyakAma StaBakam

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

This third of the four staBakams covers (1)the rise in stature of Sri Villivalam Periya Swamy as a VedAnthic Scholar and Acharyan , (2)his appointment as the distinguished Faculty in Vedantham at Benares Sarva KalAsAlaa , (3)his stay in Kaasi for ten years,(4)his dakshiNa dhivya dEsa MangaLAsAsanams ,(5) his help to grow Sri Nrusiumha Priya , MalOla Vidhvath Sabhaa and Veda Saastra KalAsAlaa at MadhurAntakam (6) the invitation by HH MukkUr Azhagiya Singar to swamy to become His successor to Ahobila Matam AastAnam .

 

SlOkam 1

 

VaishNavOnyam VaishNavanchEth-

paSyEthsadhyO namaScharEth

 

ithi neetim nijAchArE bhAvayannayamaidhata

 

(Meaning): It is the custom for a VaishNavan on seeing another VaishNavan to prostrate before him( namasSccharEth). Villivalam Periya Swamy put this niyati ( neeti) in his way of life .

 

SlOkam 2:

 

SrIsthalE Bhagavata: purata: SrI RangakArijayateeD svasabhAyAm

 

sthAnayOgyavidhushAm varamEnam bhAvinam hi viSadheekurutE sma

 

(Meaning): Srimad InjimEdu Azhagiya Singar announced in front of MalOlan at the sabhAs of two dhivya dEsams of ThiruninRavUr and ThirucchAnUr that

Villivalam Periya Swamy is the first among the VidvAns to succeed Him as the next Azhagiya Singar .

 

(Comments): Srimad InjimEdu Azhagaiya Singar proudly announced the fitness of Villivalam Periya Swamy (sthAnayOgya vidhushAm varam) to adorn the Nrusimha AasthAnam after him before MalOlan ( Bahagavata: Purata:) . This was when MalOlan was blessing His devotees with His sEvai during the Vidhvath Sadas at ThiruninRavUr as well as at ThirucchAnUr . InjimEdu Azhagiya Singar had such a high esteem for Swamy that He considered Swamy as the best among qualified to succeed him .

 

SlOkam 3

 

panchatrimSadh-vayaskOapi panchakAla

parAyaNa:

 

padham mEanantaram sOyamalankartEt-

yathABraveeth

 

(Meaning): HH InjimEdu Azhagiya Singar stated that this 35 year old Swamy from Villivalam will adorn the SrI Matam AchArya Peetam after Him and will shine as an exemplary PanchakAla

PaarAyaNar and perfrom AarAdhanams for MalOlan ( padham mE anantaram

sOayam-alankartEt-yathABraveeth).

 

SlOkam 4

 

sarvEapi sannidhE SishyA: santamEnam tatOavidhan

 

tadheeya savidhE granthAnSuSUshava upAsata

 

(Meaning): The Sannidhi SishyAs understood well the scholarship of Villivalam Periya Swamy and prostrated before him to be blessed with the bhAgyam of sampradhAya Grantha KaalakshEpams.

 

SlOkam 5

 

sabhAsvanuttaram vachO vibhAvya paNditAdhrutam

 

yaSassamasta bhAraTEatanOth praphullamadhbhutam

 

sukASyadhishiDatO mahAkAlAlayOvruNOdhimam

 

yatee vareeya samprahAyatattvaBhOdakam gurum

 

(Meaning): The PanditAs praised the unique vidvath of Swamy . His name and fame blossomed all over bhaarata dEsam . The prestigious Kaasi SarvakalAsAla appointed him to a Faculty position to teach Bhagavth RaamAnuja SiddhAntam there .

 

SlOkam 6

 

chaturbhujasya pAdhataSchaturmukhasya hastayO:

 

skhalatpadhAm bhavOttamAngasEvitAm

supAvaneem

 

viyannadheem samASrayanvyatheeta-

sarvakilBhisha:

 

svanityakarma-vaibhavAdhbhruSam

mumOdha bhaktimAn

 

(Meaning): At Kaasi , the river GangA ( dEva Gangai) flows ; it arose from the holy feet of Chathurbhuja NaarAyaNan during His avatAram as Trivikraman ; it flowed on next to the hands of Chathurmuka Brahma and from there entered the matted locks of Lord SivA to become Deva GangA .With the sacred waters of that Deva GangA , Swamy performed His nithya-anushtAnams and destroyed all his poorva karmAs and became joyous over his good fortune.

 

SlOkam 7

 

snAna-pAna-bhagavatsamarchanAdhya-akhilAhnika-nirjAhakarmasu

 

 

jhAanavee-salilamASrayan-sadhA prApa

tushDi-pathaseema sAttvika:

 

(Meaning): Our Saattvika Swamy reached the limit of joy thru the usage of the sacred GangA water for bathing, drinking and for use in Bhagavad AarAdhanam during his stay at Kaasi .

 

For all prescribed Ahnika kAryams for the day ( nityAnushtAnams) , Swamy used "Jaahnavi Salilam " ( GangA water) and as a result achieved tushti patham

( the limit of Bliss) .

 

SlOkam 8

 

swAminOadhbhutatarAm manOhareem

SaastraBhOdhana-viSuddhadhOraNeem

 

uttarAbhijanaSAstrAvallabhA: veekshya

nissamamudham prapEdhirE

 

(Meaning): The Mahaa VidwAns from the north experienced the enchanting and uplifting style of Saastra pravachanam of our Swami and had a great joy.

 

The Scholars of the northern part of Bhaarata dEsam are saluted here as

" UttarAbhijana SaastravallabhA:".The

wonderful Saastra BhOdhanam of our Swami was percieved by the Northern scholars as having an enchanting and unique style( Swamina: adhbhuta taram manOharI ViSuddha-dhOraNee Sastra BhOdhanam ).

 

SlOkam 9

 

vismitA: pravachanEna sasmitA:

dESbhEdamapi naiva mEnirE

 

sarva yEva sakuDumBabhAvanA-souhrudEna vinayAth sishivirE

 

(Meaning): Uplifted and wonder struck (VismitA:) by the Pravachanams of Swamy ( pravachanEna sasmitA: ) , the Northern Scholars felt close kinship with him and considered our Swamy as one of their own family and treated him with great reverence . There was no feelings of dEsa bhEdham ( as towards an outsider ) .

 

SlOkam 10

 

dakshiNAgata janAnsadakshiNam daksha

yEsha viBhudhO dinE dinE

 

sOpachAramanukampayAcharyan sarvadhA pravachanE matimdadhou

 

(Meaning): Our Swamy offered dakshiNai to visiting scholars from dakshiNa dEsam to Kaasi , performed athiti satkAram for them and was engaged daily with utsAham in VedAntha Pravachanam .

 

SlOkam 11

 

nAlasattvamimamASrayat-kadhApyaastikAdhvapariSOdhanAturam

 

granthalEkhanamanEna pADanam poojanam cha parivartitam kramAth

 

(Meaning): Swamy had no slackness in researching on literature regarding the Aastika mArgam and he devoted all of his time in creation of new granthams ( grantha nirmANam) , teaching SrI Sookthis ( Pravachanam) and performance of Bhagavad AarAdhanam ( Poojanam) .

 

SlOkam 12

 

ananyasulabham yaSa: dhraviNamapyanantArchanaa-

prayOjakamavApyasan paramahrushDa bhaktOanisam

 

daSABdha samayam dhrutam gamayati sma kASyAm mahA-

kalAlayapadhE parE tanurabhUccha rugNA tata:

 

(Meaning): Our Swamy spent ten happy years at Kaasi and became the object of matchless name and fame ( ananya sulabham YaSa:) ; he gained adequate wealth for Bhagavad AarAdhanam and felt fulfilled. Time went by fast .All of the stresses and strains of his tireless,

decade-long efforts at Kaasi vijayam began to affect his health( tanur-abhUccha rugNA tata:) .

 

slOkam 13:

 

aviratakAryakalApai: asvasthOayam KalAlayAdhvirata:

 

dhivyai: sUribhireDyE dhivyArchArUpa-sEvanE nirata:

 

(Meaning): The ceaseless engagements in Pravachanam , BhOdhanam and Bhagavad AarAdhanam took a toll on Swamy's health . He decided to retire from the unceasing demands on his time and energy at Kaasi and planned to retire ; he longed to visit Dakshina dhivya dEsams celebrated by the AzhwArs and enjoy the archA Moorthys there during his retirement.

 

slOakm 14:

 

dhivyasUrinivahOatra pruthivyAmEva

MaadhavapadhOrvarivasyAm

 

dhivyadhAmanirapEkshamArtithan-manAsapriya SubhASrayarUpE

 

(Meaning): Our AzhwArs engaged in performing MangaLAsAsanam of the archA Moorthys of the dhivya dEsam felt that the soulabhyam of the ArchA Moorthys in the LeelA VibhUthi was even more enjoyable than the Lord in

His Supreme abode of SrI VaikunTham. Overpowered by the subhASrayam of the archA Moorthys of the dhivya dEsams ,the AzhwArs performed their

SaraNAgathy at the sacred feet of these dhivya dEsa EmperumAns .

 

SlOkam 15

 

jananee stanyaika ratASiSaSavO nAhAramicchanti

 

Rangapatikimkaratvam vihAya VaikuNThamapi na vAnchanti

 

(Meaning): Just as the infants do not prefer any nourishment other than their

mother's milk , the AzhwArs did not prefer Vaikunta Vaasam over Kaimakryams to SrI RanganAthan.

 

SlOkam 16

 

BhAlyAdharchAvigraha sEvAyaamEsha-nissamaspruhayA

 

VeekshAraNya-raghUdhvahamApAdha-

kireeDamanvabhUdh-bhaktyA

 

(Meaning): Our Swamy was active in ArchAvatAra sEvai since his days as an Youth . After returning from Kaasi , he visited ThiruveLLUr ( VeekshAraNyam) and had immense joy in performing devout MangaLAsAsanam of Lord VeerarAghavan ( RaghUdhvaham) there from head to foot (AapAdha kireeDam-anvabhUdh-bhaktyA) .

 

SlOkam 17

 

KaanchyAm Varadham yadhivaa chintayatE tarhi tamm dhrutam prApya

 

vEdhOyajn~atalOtitha suravaravaradham

piBhEth svadhrushtibhyAm

 

(meaning): Whenever the thought arose in his mind to perform MangaLAsAsanam of Kaanchi Varadhan , our Swamy will rush to Kaanchi and drink there as it were with his eyes the sundara ThirumEni of the boon-granting VaradarAjan , who arose from the Yajn~a vEdhi on top of Hastigiri during the AswamEdha Yaagam performed by Brhama dEvan .

 

SlOkam 18

 

Bhagavaanni:samasushamAm mAnasEna-

pathyavilikhitAm krutvA

 

vismruta-loukika-bhAvastatpadha-vinyasta chittavruttirabhUth

 

(Meaning): Our Swamy will draw the matchless beauty of Lord Varadhan in

the canvass of his mind as a picture , forget about all the worldly activities and be totally immersed in dhyAnam about the Lord's sacred feet .

 

BhagavAn's matchless beauty is saluted as " Bhagavannisama sushmA ) ; Our swamy capturing that beauty on the canvass of his mind as a picture is described as : " mAnasapathya-vilikhitAm krutvA" . Swamy's forgetting of all loukeekam as a result of dhyAnam of the sacred feet of Lord Varadhan is referred to by: " vismruta-loukeeka bhAva: tadhpadha vinyasta chitta vrutti: abhUth).

 

SlOkam 19

 

nAnAdESAn dhivyasUreeDitaansa:

prApyArchanaam SrIpathy-prEmabhAjaam

 

soundharyENAkrushDa chitthO BabhAsE

na kshuttrushNE BhAdhayantyou Bhudamtamm

 

(Meaning); For our Swamy visiting the many dhivya dEsams eulogized by the Various AzhwArs and enjoying the divine beauty of the archA mUrthys there ,

the hunger and thrist did not affect him.He overcame them .

 

SlOkam 20

 

MunivAhana-dhivyasUriraicchajjananeem

Baala ivAnyabhAva Soonya:

 

sulabhAm sushumASrayAm tadharchAm

na paravyUhamukhEshu chaivamArta:

 

(Meaning): ThiruppANAzhwAr was totally engaged in enjoying the divine beauty of Lord RanganAtha just like an

infant seeking the nourishment from its Mother alone . Our Swamy's riveted anubhaavam of the soundharyam of Lord RanganAthan was unparalleled and

that intensity of anubhavam was not matched in the MangaLAsASanam of

other ArchA Moorthys.

 

SlOkam 21

 

VaikunThavAsEapi namEabhilAsha:

Sriranga-KaanchyAdhishu sEvayAlam

 

ithyEva bhaktAngrirajOmukhAsccha

gAthAsvagAyan paramAbhisandhim

 

(Meaning): The great ones like ThoNDaradippodi AzhwAr have sung that they have no interest in places like SrI VaikunTham as long as they have the bhAgyam of the sevai of Archaa

Moorthys of Srirangam , Kaanchi and

other such dhivya dEsams .

 

SlOkam 22

 

NaarAyaNAchAryaBhudhOapi nityam navAni dEvAyatanaanigacchan

 

SaareeramasvAsthyamatheeva dukkham

sasmAra nO nyastanijAvanO yath

 

Swamy was a virakthar , who understood very well that dEha Yaatrai is karmAdheenam and Aatma Yaatrai is BhagavdAdheenam. With this in mind , whenever he visited the Sannidhis of the dhivya dEsa EmperumAns , he did not pay any attention to his bodily weaknesses . He visited number of new dhivyadEsams and forgot his dEha asoukaryams ( nityam navAni dEvaayatanAni gacchan) .

 

slOkam 23

 

yadhA sishEvE Varadham smitAyAm

mEnE pravALadharatO rahasyam

 

svakarNamoolE kimasou vivukshurityEva

bhaktyaikshatadhivyamUrtim

 

(Meaning): When our Swamy had the sevai of Lord VaradarAjan , he had the anubhavam of Hastigireesan imparting a rahasyam from his smiling ,coral red lips ( pravALaadhram ) into his ears( KarNa moolam) .

 

slOkam 24

 

SrIkairavaNyAm puri PaarthasUtam-

pachAnnrusimham cha nishEvamANa:

 

SrI KomaLAmbhAsayujam cha dEvam

SrI SaarngapANim vidhivatprapEdhE

 

Sri NaarAyaNAcchAr Swamy performed

MangaLAsASanam of GeethAchAryan and Sri Nrisimhan at Thiru AllikENi (SrI KairavaNi Puri) next and proceded from there to Thirukkudantai for the sevai of Sri KomaLavalli samEtha SrI

AarAvamudhan in the traditonal manenr.

 

slOkam 25

 

SrI VyOmapuryAm asamAdhikAbham BhuvA samAsadhita-VenkatESam

 

SrI champakAraNya vibhAsamAnam

GopAlamASiSrayadhArdhra chEtA:

 

(Meaning): With a mellow, bhakti-laden heart ( Ardhra chEtas) , our Swamy travelled next to OppilA Appan Koil and Raaja MannArkudi for the MangaLa-AsAsanams of BhUmi DEvi samEta Sri Oppiliappan ( asamAdhikAbhan) and Sri Raaja GopAlan . At both these dhivya kshEtrams , he experienced heart-felt delight during his MangaLAsAsanams .

 

To Be continued ,

 

Daasan , Oppiliappan Koil Varadachari

Sadagopan

 

SriamatE LakshmI Nrusimha dhivya PaadhukA Sevaka SrIvaNN SaThakOpa SrI NarayaNa Yatheendhra MahA DesikAya Nama:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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