Sri Vaikunta Stavam series : SlOkams 86-90

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SrI :

 

SlOkam 86

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JaanEaTavaa kimahamanga ! yadhEva sangAdh

angIkarOshi na hi mangaLam anyadhasmAth

tEna Thvam yEnam urareekurushE janam chEdh

naivAmruthO bhavathy yukthatamO hi Kascchith

 

(Meaning) : Oh Bhagavann! What does adiyEn know except the fact

that there is nothing superior to Your sankalpam to rescue adiyEn

based on the unalterable , ancient and permanent realtionship

between us as Master and servant (Seshi-sEsahan ) . Here is nothing

that is greater in auspicousness to experience than the fruits of

Your sankalpam to accept adiyEn for Your nithya kaimkaryam .

 

(Commentary ) : Here , KurEsar focuses on KarpaNyam , one of

the five angams of SaraNAgathy . The state that generates the KaruNai

(Mercy ) of the Lord in us is KaarpaNyam . PeriyAzhwAr declared in

such a mood that he does not know anything about the auspicious

and inauspicious in this world and even if he knows about those

distinctions , it is not that either he could do anything about warding

them off ( " Nanmai theemaikaL onRum nAnn aRiyEn , aRivEn aanAlumivai

yellAm yennAl adaippu neekoNNAthu " ) . This unremovable , inalienable ,

undisputable sambhandham ( Sesha-sEshi relationship ) and the avsara

pradheekshai (Dayaa) propels the Lord to come to our rescue . Swamy Desikan

followed this thought and recorded it for us this way : " KarmasvanAdhi

vishamEshu samO DayALu : SvEnaiva kluptam upadEsam apEkshamANa: ,

SvaprApthayE tanubhruthAm thvarasE Mukundha ! SVAABHAAVIKAM

TAVA SUHRUTTHVAM IDHAM GRUNANTHY " .

 

AzhwAr also reminds the Lord about this never- ending relationship with

Him : " viduvEnO yenn ViLakkai yenn aaviyai naduvE vanthuuyyakkoLhinRa

Naathanai " . In AchArya RaamAnujA's Vaishamya- NairgruNya soothra

BhAshyam , he refers to EmperumAn responding to our adopting one of

the two upAyams for Moksham to be practised by the chEtanams . Our Lord

elects the ones , who observe the UpAyam of SaranAgathy or Bhakthi yOgam

( priyatamO hi VaraNeeyO bhavathy , YasyAyAm nirathisaya priya:

Sa yEvAsya priyatamO bhavathy according to BhAshyakArar ) . He responds to

the ones , who adopt the UpAyams ( in gaining His anugraham , SaraNAgathy

is the easiest and the best to practise according to BhAshyakArar :

" Tasya cha vaseekaraNam TaccharaNAgathyrEva " ) . KurEsar followed

His AchArya UpadEsam and stated in this slOkam : " Thvam yEnam

janam urareekurushE chEth , amrutha: kascchith yukthatama: na

bhavathy yEva " ( If You , my Master , choose this janthu , there is

no one to match this status as the best among Yogis ) .

 

SlOkam 87

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yannAbhavaama bhavadheeya kaDAkshalaksham

samsAra gartha parivartham athOagamAma

aagAmsi yE khalu sahasramajasramEva

Janmasvatanmahi kaTam ta imEanukampyaa:

 

(Meaning) : Oh SarvEswaraa ! If we do not become the object of Your

nectarine glances , we are condemned to go round and round the deep

pit of samsAram and suffer there interminably (SamsAra gartha parivartham

aagAmAmsi ) . How can we , who have committed countless sins hope for

those rejuvenating glances of Yours to fall on us ?

 

(Commenatary ) : KurEsar states that those , who are not blessed to recieve

the moksham granting glances of the Lord ( VishNO: kaDAksham ) keep on

accumulating Paapams and go round and round the wheel of SamsAram

without hope of redemption ( PaapamE seythu Paavi aanEn ) . How can we

under

those circumstances hope to recieve Your anugraham asks KurEsar .

 

SlOkam 88

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sathkarma naiva kila kinchana sanjinOmi

vidhyAapyavadhyarahithA na cha vidhyathE mE

kimcha thvadanjitha padhAmbhua bhathiheena:

pAthram bhavaami Bhagavan! BhavathO dayAyaa:

 

(Meaning) : Oh Bhagavann! adiyEn has not accumulated any SathkarmAs

through the practise of Karma Yogam . adiyEn does not possess any sharp

intellect to comprehend Your Saasthrams and upadEsams . adiyEn has not

engaged in the worship of Your sacred feet . Therefore , adiyEn stands as

the most fitting object for Your karuNai ( avasara Pradheeksha karuNaa) .

 

(Commentary ) : Swamy NammAzhwAr's Paasura Vaakyams ( nORRa nOnbhilEn ,

NuNNaRivilEn - -) and Swamy AlavanthAr's SthOthra Rathna slOkam

( na dharmanishtOsmi na chAthmavEdhi na bhakthimAn ThvaccharaNAravindhE ,

akinchanOanyagathi: SaraNya! Thvath Paadhamoolam SaraNam prapadhyE )

inspired Swamy Kuresar to bless us with this slOkam . adiyEn is not adept

at

Karma or Jn~Ana or Bhakthi yOgams . adiyEn does not have the discipline to

worship Your lotus feet . adiyEn is destitute and deficient in all means .

Your KaaruNyam and SahEthuka dayaa alone can rescue adiyEn from this

cruel samsAric sufferings . adiyEn has no other gathi ( annaya gathithvam

is invoked here ) . adiyEn is therefore seeking Your protection (

rakshaa) as a helpless one. Thou art the omniscinet and the most Merciful

;

yet You expect a plea for protection to save us from the horrors of

SamsAram: "

Saravj~nOapi hi VisvEsa: sadhaa KaaruNikOapi , SamsAra- tantravAhithvAth

RakshApEkshAm pratheekshathE " .

 

SlOkam 89

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kim bhUyasaa pralapithEna ? yadhEva kimchith

pApAhvam alpam uru vaa tadhasEsham yEsha:

jAnan na vaa sathasahasra parArdhakruthvO

yOakArsham yEnam agathim krupayA kashamasva

 

(Meaning) : Oh Bhagavann! What is the use of my meaningless

utterances ? adiyEn has accumulated paapams beyond counts

hundreds and thousands of times over the aeons consciously or

without knowing . adiyEn is pulled under the weight of all these

big and small bundles of sins . adiyEn has no recourse except you .

You must forgive me and lift me out of my miseries out of your infinite

and intrinsic guNam of Dayaa .

 

(Commentary ) : In the previous slOkam , KurEsar had the adhikAri

Svaroopam of aakinchanyam (sense of Meekness) . In this slOkam ,

KurEsar states his ananyagathithvam ( not having any one as recourse

to save him ) . He echos Swamy AlavanthAr's moving plea : " akinchanO-

anyagathi: SaraNya ! Thvath Paadhamoolam SaraNam PrapadhyE !

KulasEkhara AzhwAr's paasurams on VitthuvakkOttammAn ( Taru thuyaram

tadAyEl ) dealing with ananyagathithvam also form the basis for this slOkam

..

It fits with our PoorvAchAryA's prayer : " agathim SaraNAgatham HarE krupayA

kEvalamAthmasAth kuru " .

 

SlOkam 90

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Deva ! Thvdheeya charaNa praNaya praveeNa

RaamAnujArya vishayekrutham apyahO ! Maam

bhUya: pradarshayathi vaishayikO vimOhO

mathkarmaNa: katarath athra samAnasAram

 

( Meaning) : Oh Lord ! adiyEn is the object of the merciful glances of

AchArya RaamAnujA , who is the dearest among those having

uninterruped anugraham of Your lotus feet . The attachment to

the Indhriya sukhams ( PrAkrutha bhOgams ) is tumbling me around

in the fierce ocean of SamsAram . Where is the experience equivalent to

the power of my karmAs ? There are none implies KurEsar in his effort to

describe the miserable state he is in . KurEsar suggests that BhagavAn's

matchless power alone can free him from these samsAric miseries .

Here KurEsar invokes tha sambhandham of AchArya RaamAnujA ,

who considered every worldly anubhavam as thruNam ( an insignificant

speck of dust ) out of his love for the lotus feet of Achyuthan

( yO nithyam Achyutha padhAmbhuja yugmarugma vyAmOhathas-tath

idharANI thruNAya mEnE ) . AchArya RaamAnuja corrected those who

are deeply attached to Vishaya anubhavams like URangA villi Daasar .

As Swamy Desikan observed , AchArya RaamAnujA's sishyAs are

not affected by PrAkrutha bhOgams : " Madhana kadhanai: na klisyanthE

Yatheeswara Samsrayaa: " . In this context , KurEsar thinks about

Raamanuja KaruNA and the power of EmperumAn in banishing the Paapams

resulting from Vishaya sukhams and echos AzhwAr's words: " aavi tihaikka

Iyvar kumaikkum siRRinbham paaviyEnai pala Nee kAttippaduppAyO ? " .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama: