Fw: Sri Vaikunta Stavam series : SlOkams 96-101 & the Special Taniyan for Kuresar (Concluded ) .

[Guest guest]

SrI :

 

SlOkam 96

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Thvath keerthana sthuthi namskruthi vEdhanEshu

sraddhA na bhakthirapi sakthiraTO chEcchA

naivAnuthaapamathy : yEshvakrutEshu , kim nu

bhUyAn ahO ! parikara: prathikoolapakshE

 

(Meaning) : Oh Bhagavann ! What a pity ? adiyEn is not

engaged in reciting Your auspicious naamAs , eulogizing

Your kalyANa guNams , prostrating before You and performing

AarAdhanam for You or meditating on Your dhivya mangaLa

vigraham . adiyEn has no ruchi or bhakthi for such noble acts.

adiyEn has neither the desire nor sakthi to be engaged in such

efforts . adiyEn does not even have the feeling of repentance over

not being engaged in such activities . Are there anything left among

saadhanAs that are opposed to Your auspicious mind set ( ThiruvuLLam ) ?

 

(Commentary ) : When one performs SaraNAgathy to the Lord , the two angams

of that Prapatthi( aanukoolya sankalpam and PrAthikoolya varjanam ) has to

be accomplished very well . Here KurEsar has nirvEdham ( sorrow ) over his

imperfections in his observance of PrAthikoolya Varjanam . The prayer

behind this sorrowful statement is that housed in VishNu PurANam

(5.7.70 ), where KaaLiyan (Naaga rAjan) prays to Lord KrishNa this way :

" sOham tE DevadEvEsa nArchanAdhou sthuthou na cha , saamarTyavAn ,

krupAmAthra manOvrutthi: praseedha mE " . KurEsar feels dejected that

even repentance ( anutApam ) over the omissions does not arise in his mind

..

The purpose behind this type of statement of unfitness (

naicchAnusandhAnam)

is to get rid of such prAthikoolyams and develop gradually the

qualifications for

performing SaraNAgathy at the Lord's sacred feet .

 

SlOkam 97

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yEtEna vai suvidhitham Bata maamakeenam

dourAthmyam apratividhEyam apAram Isa: !

sammUrcchathOapyapadhamasmi yathasthvadheeya-

nisseema bhUma karuNAmrutha veechi vaayO :

 

(Meaning ) : Oh Lord of all ! What a pity ? adiyEn is not touched even

by an iota by the nectarine and all pervasive breeze arising from

Your Ocean of KaruNaa . adiyEn does not comprehand how this misfortune

(dhourbhAgyam ) resulted . adiyEn wallows in this state of helplessness ,

and is unable to find a remedy to reverse this misfortune . adiyEn's

sorrowful status is clearly understood by me .

 

(Commentary ): There are four ways to destroy the sins through

prAyascchittham : " AnutApa , Uparama , PrAchitthOnmukhathva

and PrAyaschittha PoorNangaL " . In the previous slOkam , KurEsar

said that he has no anutApam ; in the slOkam before the previous

slOkam ( the 95th slOkam ) , KurEsar pointed out that there is no

uparati for him and his sins keep on growing . In this slOkam ,

KurEsar despairs over his inability and lack of incentive (motivation)

to perform the adequate PrAyascchitthams to destroy his paapams .

He hints that there is no hope for him since the paapams are so

heinous and limitless ( apAram) that he has reason to despair .

Swamy Desikan voiced such feelings in Dayaa sathakam :

" prasamayithum asEsham nishkriyAbhir-na sakyam " . He expresses

his dhurbhAgyam ( lucklesness) about the ever-present breeze of

the Lord 's infinite mercy missing to touch him .

 

SlOkam 98

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Iswarya veerya karuNAgarima kshamAdhyaa:

Swamin ! akAraNa suhruthvam aTO visEshAth

sarvE guNA : savishayA : tava maamm apAra-

gOrakapoorNam agathim nihatham samEthya

 

(Meaning ) : Oh Lord of Nithya and Leelaa VibhUthis ! Your Lordship ,

Your freedom from changes inspite of Your supporting every thing

through Your indwellership in all of Your creations , Your compassion to

remove the miseries of the suffering souls , Your omnipotence , Your

forbearance and particularly Your guNam of blessing others with

soubhAgyams without expecting any thing in return are well celebrated .

Those auspicious guNams have found their ideal target in adiyEn ,

who is the abode of limitless and fearsome sins , which gives me

the status of a goner .

 

(Commentary ) : In the earlier slOkams , KurEsar saluted the anantha

KalyANa GuNams of the Lord correcting the erring jeevans out of His

dayaa and bringing them to His fold . Here , Kuresar states that all those

guNams celebrarated by Vedams and Upanishads must be used in his

favor . He points out that they can not afford to miss him as the most

eligible target . by the principle of " Reductio ad absurdum " ( elimination

process) . They will be otherwise purposeless . Thus KurEsar hints that

he has the anugraham of SrI Vaikunta NaaTan .

 

For the Nithya sooris or the Muktha Jeevans , there is not much need

for the GuNams like KaaruNyam (Dayaa) . For sages like Sanaka , who

possess Svaroopa Jn~Anam , these guNams are not much in need either.

These guNams are only for the benefit of those who are helpless and

lost in SamsAram . Sawmy Desikan says in this context : " manyE MaathA

JaDa iva SuthE vathsalA maadhrusE Thvam " . Swamy AlavanthAr observed:

adiyEn is the fitting object of Your Dayaa ( idhAneem anutthamam

pAthramidham DayAyA : " . KurEsar constructed the second Paadham of

this slOkam ( SwAmin ! akAraNa suhruth Thvam aTO visEshAth ) to remind

us of the mesage of Upanishad that Sriman NaarAyaNan is the path and

goal for us through SaraNAgathy ( nivAsa SaraNam suhrudh gathi:

NaarAyaNa : ) . GeethAchAryan reminded us of this central doctrine :

" suhrudham sarva bhUthAnAm jn~AthvA mAmm sAnthimrucchathi " .

Know Me as the well-disposed One to all janthus and therefrom attain

peace of mind says the Lord to Arjuna .

 

SlOkma 99

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ThvathpAdha samsrayaNa hEthushu saadhikArAn

udhyunjatha:charithakruthsnavidheen cha tAmstAnn

Thvam rakshaseethi mahimaa na tavAlamEsha

maamm chEth aneedhrusam ananyagathim na rakshE :

 

(Meaning ) : Oh Bhagavann ! It is well known that You rush to protect

those who practise Bhakthi or Prapatthi yOgam to attain Your sacred

feet and also those who are fit to obeserve one of these yOgams .

That is not an act of generosity by you . It is almost natural and

some thing to be expected of You . That is KarmAnuguNa phala-

pradhAnam since they follow the path laid out by Your Saasthrams .

It follows the rule : " kruthE cha prathikarthavyam yEsha dharma:

sanaathana : " . Your action towards me without any recourse or

inability to follow the difficult yogams of Karma, Jn~Ana and Bhakthi

has to be different . It will not be a great testament to Your anugraha

sakthi if You do not come to adiyEn's rescue during my state of

helplessness . adiyEn is " Dhee-karma-bhakthi rahitha asakthan " .

KurEsar's son (ParAsara Bhattar) commented on this aspect of

the Lord coming to the rescue of the asakthars and becoming fulfilled

through such an act .Bhattar described in his Sri RangarAja Sthavam

that such an act of the Lord is like having a water stand in the middle of

a desert instead of having such a stand in a place abubdant ith water .

Saving those , who are competent in Jan~Ana , Bhakthi Yogams

is like adding water to a fish that is constantly in the middle of water .

Helping those struggling outside water needs to be placed instead

in the water said ParAsara Bhattar . Thus KurEsar expressed his

aakinchanyam (meekness) and ananyagathithvam ( being without

recourse ) .

 

SlOkam 100

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yaa karmaNAm adhikruthi:ya ihOdhyamastEshu

apyEshvanushDithirasEshamidham hi pumsAm

thvAmantharENa na kaTanjana sakyamApthum

yEvam cha tEshu mayi chAsthi na tE visEsha:

 

(Meaning ) : Oh Lord ! The adhikAram ( fitness and qualifications)

for practising Bhakthi or Jn~Ana or Karma yogam can not

be realized unless You will it so ( athuvum Avanathu innaruLE ) .

It is impossible for them to succeed by themselves in such efforts .

The Lord , who is SiddhOpAyan blesses them with the fruits of

suh efforts . As for adiyEn , SaraNAgathy at Your sacred feet

due some one with my limitations in intellect and aunshtAnam

is the way shown by the AzhwArs ( nORRa nOnbhilEn , nuNNaRivilEn

aahilum ini Unnai vittonRum aaRRahiRkkinRilEn AravinaNai AmmANE " ).

adiyEn has dared to observe SaraNAgathy at Your holy feet .

The SaasthrArTam of the impossibilty of SaadhyOpAyams like

Bhakthi Yogam giving the Phalan of Moksham without the prasadhanam

( favor ) of the SiddhOpAyan ( BhagavAn ) is indicated here . KurEsar

states that he is therefore clinging to the upAyam of Prapatthi alone .

 

SlOkam 101

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nirbhandha yEsha yadhi tE yathasEshvaidha-

samsEvinO Varadha ! rakshasi nEtharAmsathvam

tarhi ThvamEva mayi sakthyAdhikAra vaanchaa :

prathyUha saanthim itharath cha vidEhi viswam

 

(Meaning ) : Oh Boon granting Lord ( Varadha ) ! Thou art

known for protect those , who approach You by the ways

that You have created in Your SaasthrAs . If there are any

restrictions that You have about protecting the others outside

the above group , in that case , please bless me with the sakthi

to practise the required upAyam , fitness and the freedom from

seeking the fruits of such an observance . Please bless adiyEn

with all those required angams for reaching You as UpEyam .

 

(Commentary ) : At the end of this Sthavam , KurEsar declares

without ambiguity that the Lord does not grant MOksham

without Svanishtai or AchArya or Ukthi or BhAgavatha

Nishtai . BhagavAn expects vyAjamAthra SaraNAgathy

( rakshaapEkshAm pratheekshathE ) . This is the essence of

the Lord's upadEsam : " MaamEkam SaraNam vraja " .

 

Following the way shown by the AzhwAr , KurEsar appeals

for the Lord's dayaa to fulfill without deficiency all the angams of

SaraNAgathy including the completion of the Utthara kruthyams

to realize nithya , niravadhya kaimkaryams at Parama Padham .

 

KurEsar addresses Lord VaradarAjan , his ishta dhaivam in

the last slOkam of Sri Vaikunta Sthavam : " Varadha ! Thvam yEva

Mayi Sakthi , adhikAra vaanchaa , prathyUha Saanthim , itharath

viswam cha vidEhi " . Kuresar did not ask " dEhi " ( please grant me ) ;

instead , KurEsar selects the word " vidEhi " ( please generate in me ) .

KurEsar seeks the anugraham of Sakthi , desire for fitness to practise

the upAyam and removal of those that stand in the way of successful

practise of the angams of the SaraNAgathy yOgam . With MahA Viswaasam

in Lord Deva Raajan of Kaanchi , Kuresar concludes Sri Vaikunta Stavam

in the most hopeful , optimistic and triumphant note .

 

Special Taniyan

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Vyaktheekurvan nigamasirasaarTam antharnigooDam

SrIvaikuntasthavamakrutha ya: srEyasO sajjanAnAm

Kuraadheesam gurutara dayaa dhugdha sindhum tameeDE

SrIvathsAngam gurucchAthra seelaikadhAma

 

This Taniyan is about KurEsar and the SrI Sookthi of Sri Vaikunta

Stavam blessed to us by him . This Sri Sookthi the Vaibhavams of

Sri Vaikunta NaaTan housed in Veda-VedAnthams . He celebrates

His Vaikunta RaajadhAni , where He reigns supreme as the Emperor

surrounded by Nithya Sooris and Muktha jeevans enjoying ParipoorNa

BrahmAnadham and perfoming nithya , abhimatha Kaimkaryams for Him .

In this Sri Sookthi , KurEsar salutes the UpAyams for attaining Him and

eulogizes His DhivyAthma Svaroopam , Dhivya Mangala Vigraham , His

three divine consorts ( SrI , BhUmi and NeeLA DEvis) , His anantha kalyANa

guNams , His dhivya aabharaNams and Aayudhams . KurEsar expressed

movingly His Naicchiyam .He prayed through this Sthavam for the well being

of his own sishyan , NaalUrAnun , who had committed unpardonable apachAram

against him . KurEsar had the ideal lakshaNams of a MahA Desikan

and forgave that MahAparAdhi , who committed AchArya drOham .

 

KurEsar also had the ideal sishya lakshaNam and demonstrated it

in every step of his way to his own AchAryan , SrI Bhagavath RaamAnujar .

He gave his own eyes to the darsanam to keep AchArya RaamAnuja

outside the danger posed by the evil ChOLA king .

 

The attributes of the MahA Desikan celebrated in this Taniyan are :

 

(1) Nigama sirasAm antha: nigooDam arTam vyakthee kurvan =

One who brought out the inner meanings hidden inside the Veda-

VedAntha doctrines ( rahasyArTams embedded in Sruthi passages ) .

 

(2) SajjanAnAm srEyasE Ya: SrI Vaikunta Stavam akrutha = One who

created the SrI Sookthi of SrI Vaikunta Sthavam for the benefit of

the PrapannAs and to assure them auspiciousness here and in

the other world .

 

(3) GurucchAthra seela yEka dhAmam = The whole abode of the ideal

conduct to be observed by the AchArya and his sishyan as established

in the VedAs . He was the model of the ideal observances of an

exemplary AchAryan to his sishyAs and an ideal sishyan to

AchArya RaamAnuja.

 

(4) Gurutara dayA dhugdha sindhu : the most abundant milky ocean of Dayaa .

 

The Taniyan concludes with a prayer to the head of the agrahAram of Kooram

with the ThirunAmam of SrivathsAngar ( KoorAdheesam tamm SrIvathsAngam

eeDE ) .

 

SrI Vaikunta VinOdhini VyAkhyAnam of Sri VathSaangAcchAr sampoorNam ,

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama: