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C O N T E N T S T E N T S C O N
Introduction1 SlOkams and Commentary SlOkam 1 SlOkam 2 SlOkam 3 SlOkam 4 SlOkam 5 SlOkam 6 SlOkam 7 3 SlOkam 8 SlOkam 9 SlOkam 10 SlOkam 11 5 SlOkam 12 10 SlOkam 13 15 SlOkam 14 19 SlOkam 15 22 SlOkam 16 29 SlOkam 17 32 37 42 45 59 65 70 76 81 87 92
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lkm3 142 139 137 134 132 129 127 125 123 120 118 SlOkam 36 115 SlOkam 35 111 SlOkam 34 109 SlOkam 33 106 SlOkam 32 104 SlOkam 31 101 SlOkam 30 99 SlOkam 29 96 SlOkam 28 SlOkam 27 SlOkam 26 SlOkam 25 SlOkam 24 SlOkam 23 SlOkam 22 SlOkam 21 SlOkam 20 SlOkam 19 SlOkam 18
C ONTES(Contd...) sadagopan.org
C O N T E N T S (Contd...) (Contd...) T E N T S C O N SlOkam 37 SlOkam 38 SlOkam 39 SlOkam 40 SlOkam 41 SlOkam 42 SlOkam 43 SlOkam 44 SlOkam 45 SlOkam 46 SlOkam 47 144 SlOkam 48 146 SlOkam 49 149 SlOkam 50 151 SlOkam 51 153 SlOkam 52 156 SlOkam 53 158 Nigamanam184 160 162 164 166 169 171 173 176 178 181
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Ayindai sridesikan
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“Adiyavarkku HemAbhjavalli amy Desikan spent . The name for this stotra is based based is stotra this for name The . bhakti as the fail-proof mArgam for bhakti as the fail-proof mArgam for His Divine Consort is osed many important SrI Sookthis in osed many important SrI Sookthis NAgati to DevanAyaka PerumaL, and the way down to His Sacred Feet. In His Sacred Feet. In the way down to d infinite kalyANa guNams of Lord Desikan is about ThiruvahIndrapuram s on the various parts of bhagavAn’s s on the various parts of bhagavAn’s karyam to Him in this world and ever Lord Sw Devanathan. 1 a KavitArkika Simham-lion among poets rumALigai where SwAmy Desikan lived, rumALigai where Desikan lived, SwAmy . ïI>. . ïI>. Devanathan is also known as Devanathan is also known ïImteingmaNt mhadeizkay nm> nm> mhadeizkay ïImteingmaNt
NTRODUCTION NTRODUCTION NTRODUCTION I indicates the greatness of Prapatthi over more than four decades in the service of Lord DevanAthan and Lord Lord and DevanAthan Lord of service the in decades four than devoted to Swamy Desikan was deeply more HayagrIvan, becoming in the process Desikan comp and logicians. Here, Swamy beauty an adoration of the matchless the Ti can still find DevanAthan. We and the well constructed with his own hands. In this sthotram, for the most part (30 of the 53 SlOkams) Swamy Desikan describes his thoughts as he meditate tirumeni, starting from His kirITam all the last 8 SlOkams, he performs Sara gaining the boon to perform nitya-kaim after. Dhivya dEsam Emperuman, Lord Devanathan Dhivya dEsam Emperuman, Lord actually 53 that this sthotra contains) in are on the fifty SlOkams (there SrI praise of Lord Devanathan. Oruvan”. Meyyan, Achyuthan, MoovaAgiya This Sri Sookthi by Swamy VedAntha This Sri Sookthi by Swamy
I I sadagopan.org Desikan. of vigraham andtheKalyANagunams ecstat His Feet.Allinallitisan fingers and fingernailsofHisfeet, theknee, theankle, andeventhedustfrom (stomach), thenAbhI-kamala the abhaya hastam,the vakshastha kaTAksham from His eyes as it falls on us, neck, hands, the Sankha and chakra, the UrdhvapuNDram,nose,ears,earrings,lips,eyes,eyebrows, the He meditates onbhagavAn’s Hi kirITam, smiling face),etc. (kirITam), Hisbeingthe one oftheseSlOkaas,heremindsus poetinSwamy we seethe ofbhagav swept byallthekalyANaguNas beautiful SlOkas.As hesees thearch PerumaL startingfromHiskirITamallthewaydowntoLotusFeetin30 has In thissthotram,SwamyDesikan object ofmeditationforHisdevotees(thesweet, svami desikan tirukkinaru svami desikan Desikan revealedinSlOkamafterSlOkam.Inevery Desikan m, thewaist-band,ma 2 ic anubhavamofthedhivyamangaLa A-mUrti ofbhagavAn,histhoughtsare
bhagavAn’s guNas such asHisparatvam bhagavAn’s guNassuch the blissfulanubha the LordofThiruayindhaibySwamy lam, the vyjayantI garland,udaram lam, thevyjayantI s beautiful darkhair,face, forehead, An, andthisstoramisoneinwhich jestic thighs,feet,the vam ofDevanAtha sadagopan.org
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). The DevAs find at this time that find at this ). The DevAs is to prostrate at those redeeming blossomed MandhArA flowers from blossomed MandhArA flowers from of it and the sacred Oushada Giri and the Lord of all DevAs. Swamy ahmA and His son, Lord SivA are es the Lord of ThiruvahIndhrapuram, es the Lord the lotus feet of Lord DevanATan the lotus feet of Lord DevanATan g dEvAs have the MandhAra garlands g dEvAs have the MandhAra the Devan Devathi of DevanATa PerumaaL and wets them PraNatha Sura KirIDa-prAnta mandAra The first thing that the DevAs do on vanATan for protection immediately. 5 ade of Suddha Satthva VimAnam with SlOkam 1 SlOkam SlOkam 1 SlOkam SlOkam 1 SlOkam DhaivanAyakan as
: : : ). The honey from those freshly ). The honey EANING EANING EANING VigaLita makaranda snigda paadAravinda: M Desikan prays to this Supreme Lord De Desikan prays to this Supreme arrive at All the 33 crores of DevAs standing majestically under the sh Garuda nadhi at the back flowing north standing in front of the Lord’s abode. wrapped around their jeweled crowns ( maalA those garlands drip at the lotus feet In this slOkam, Swamy Desikan recogniz In this slOkam, Swamy Desikan PraNata Sura kirIDa prAnta mandAra maalA- PraNata Sura kirIDa prAnta | vikaLita makaranda snigda paadAravinda: pasupati vidhi poojya: PadmapathrAyathAksha: PhaNipatipura mAm nATa: paatu dEvanAtTa: || DhaivanAyakan as the Devathi Devan, the Lord approaching the sacred feet of Thiruvadis of the Lord. The prostratin ( àaNt mNdarmala- à[t sur ikrIq iõGx padarivNd>, ivgi¦tmkrNd pUJy> pÒpÇayta]> pzupit ivix devnaw>.1. )i[pit purnaw> patu ma< the great ones among them, Lord Br M M sadagopan.org A A Souseelya Moorthy. The Brahma Paara Souseelya Moorthy. The BrahmaPaara as ArchAMoorthy,who couldbeeasily deep VedAnthicdoctrines abouttheSupr Paara SthuthicitedinSriVishnu PurANam, whichincorporates initselfthe Swamy Desikan’sprayerremindsoneof Himself. SwamyDesikanprays ca and concludethatLordDevanATan fresh Lotus. TheDevAs enjoythe darsan ( tothe aarAdhanam performing VisEsha afflictions ( PathrAyathAkshan A Pasupathi VidhiPoojya: DDITIONAL DDITIONAL DDITIONAL PhaNipatipura nATa: paatu mAm dEvanATa: nATa:paatumAm PhaNipatipura T T T HOUGHTS HOUGHTS HOUGHTS ) DevanAyakan to protect him against all samsAric ) DevanAyakantoprotecthimagainstallsamsAric
). LordDevanATan’seyesarefullyblossomedlikea dEvAdhi dEvan to this PundarIka lOchana( to thisPundarIka 6 accessed and worshipped as Soulabhya, asSoulabhya, accessed andworshipped nnot beanyone butthe SarvEsvaran Sthuthi invokes the Lord’s anugraham Sthuthi invokesthe Lord’s anugraham the fourpowerful slOkamsofBrahma a soubhAgyam of the Lotus-eyed Lord a soubhAgyamoftheLotus-eyedLord emacy oftheLordand HisVaibhavam Lord ofallDevAs,SrIDevanAtan ). Padma
sadagopan.org Pasupati “Nithyam, abode of limitless terfere with the with the terfere ). adi and enjoys ParipoorNa ). Swamy Desikan prays to nishment of rAgam (desire for nishment of rAgam and eulogizes Him as Him and eulogizes of the DevAthi Devan. It is hinted It is hinted Devan. DevAthi of the Moorthy is absolutely essential for essential for Moorthy is absolutely Yajn~As do not yield the fruit of do not yield the Yajn~As with the help of SadAchAryan and agavAn can only be understood and hAryan. He is the shi points to the ArchAmoorthyshi points to in dhvEsham that in dhvEsham Odhams that interfere with his with his Odhams that interfere with immense sufferings through the 7 a powerful and resonant one celebrating ly the Naama SankIrthanam about the t him from all these dhOshams ( t him from all these dhOshams : Para: ParaNAmapi pArapAra: YadhAsou PurushOtthama: que boon of BrahmAnubhavam. This Lord of ours is que boon of BrahmAnubhavam. oasis of BhagavAn’s Thiruv asou PurushOtthama:” asou PurushOtthama:” “ of Prapatthi: dhOshA: prayAnthu mama prasamam .The Maharishi asks for the ba .The Maharishi asks for the
Aksharam…” parched desert of SamsAram, crosses it Bh That BrahmAnandham there forever. power (veeryam). All other YaagAs and ParipoorNa brahmAnandham. It is on Prakuratham SrImad Azhagiya translation Singar’s beautiful above of the with gratitude: slOkam is to be recalled of Our Lord is the end station after desert the travel through the horrible travels SamsAram (i.e.), the jeevan arrives at the life giving enjoyed through SadhupadEsam of an Ac Lord that assures this uni for the banishment of Raagam and of Raagam banishment for the performance of Prapatthi at the Thiruvadi at the Thiruvadi of Prapatthi performance gaining the phalan BrahmAksharam Ajam Nithyam tadhA rAgAdayO: prayAnthu prasamam mama dhOshA: KaNDu Mahari prArTanai, Through this as front of him Kaama-Krevanescent bhOgams) and saraNAgathi ( protec to Lord DEvAnAtan succinctly paatu mAmm Deva nATa: Vidhi poojya PhaNipatipura nATa: Paaram isThe first slOkam of Brahma of the Sarvarakshaka Deva nATan: the glories parEbhyO ParamArTaroopiPaaram Param VishNurapArapAra: Sa BrahmapAra: ParapArabhUtha that the AaarAdhanamof ArchAvathAra sadagopan.org na DevanATAth Paramsthi Dhaivatham na DevanATAthParamsthi Dhaivatham na DevanATAthParamasthi Paavanam na DevanATAthParamasthiMangaLam isSuperior. Devanathan adiyen wouldliketoquoteafamousslOkam thatLord Srushti SamhArakaarakou--MahABhAratha SaanthiParvam:350-19). as thecreationanddestructionof andKaimkaryam AarAdhanam that anugrahamelevatedthemtofollo that BrahmaandRudrAarerecipients ofSrImadRahasya PaaramArTyAdhikAram Swamy Desikancoversthetatthva DevanATan ofThiruvahIndhrapuram. and becomesblessed tocontinuewith withthehoneyofBhak Lord’s Thiruvadi of ThiruvahIndhrapuram.SwamyDesika flowers present in the MaalAsadornedby dEvAsprostratingbeforetheLord flows The BhakthiofSwamyDesikan dEvanAtTa: nATa:paatumAm PhaNipatipura poojya:PadmapathrAyathAksha: Pasupati vidhi PanchAsath: PerumAL forhisprotectionrightat quintessence ofSthuthis likeBrahma The clever AchAryaSaarvabhouman,Sw and AdhisEshan).HeistheallpervasiveVishNu. He is superior in status to Nithyasooris servesasthela Vaidhika KarmAs.He eternal, imperishabledhivyaMangaL Superior toBrahmAandothersrEshta assigned to thembytheirSupremeMastersuch to assigned ya sTAnam for PrakruthiandPurushan. ya sTAnamfor 8 a Vigraham. HeprotectsVedAsand a Vigraham. (eternallyliberated SoulslikeGarudan Paaram andpleadedwithDevanATa Paaram the world (TaadhAdarsitha panTAnou theworld(TaadhAdarsithapanTAnou of theanugrahamSarvEswaranand w thepathshownbyHimtoperform thi flowing fromhishrudhayakamalam the restofhisSrI SookthionLord thebeginning ofSriDevanAyaka n throughhisfirstslOkamwetsthe dEvAs. HeisDEvanATan.hasthe like thehoneyfrom theMandhAra amy Desikanthough ms housed in the ParadEvathA ms housedintheParadEvathA Thraya Saaramhere t perhaps of the the of t perhaps andpointsout sadagopan.org ); there is no oppAr mikkAr ilan oppAr mikkAr ing DevanATan. adiyEn will continue continue adiyEn will ing DevanATan. in destroying sins and Purifying us; sins and Purifying in destroying than DevanATan; there is no otherthan DevanATan; n of ThiruvahIndrapuram adored by adored by n of ThiruvahIndrapuram 9
: : : EANING EANING EANING M Swamy Desikan through his SrI Sookthis. through his SrI Swamy Desikan one that experiences sorrow after attain one that experiences with the salutations to Lord DevanATa superior MangaLam There is no other is superior to DevanAtanentity, which ( is Superior to DevanATan God that there is no na DevanATam praNipathyana DevanATam seedhathi M M sadagopan.org M M NammAzhwAr andconcluding withPeriya to as -UyyakkoNdaar, MaNakkAL Nampi,AaLavant ofAchAryAs.Thecontinuing paramparai from SwamyNammAzhwAratAzhwAr Th KaattuMannArKOil Swamy NaaTamuniof ( VakuLa garland VishvaksEnar isfollowed bySwamy Na ( VishvaksEnar continues with withhis tothe row ofAchAryAsstarting salutations “KamalA” Hisdivi Emperor ofalltheDevAs)and HeaddressestheLordof Paramparai. Guru theSrIVaishNava Swamy Desikanoffersherehisdeepsalutationsto || gOpthreem jagantiGurupankthimahamprapadhyE RaamAnuja Prabruthibhi:paribhUshithAgrAm dIpthAntharam VakuLabhUshaNanATamukhyai:| DevAdhinATa KamalApruthanEsapoorvAm gaePÇI—jgiNt ramanuj àÉ&itiÉ>pirÉUi;ta¢a< dIÝaNtra
PruthanEsar guép'!i´mh< àp*e.2. àp*e.2. guép'!i´mh< VakuLa BhUshaNar VakuLa Salutation toGuruparampara ), whoisthirdinthelineofourAchAryaas. This row of AchAryAs starting from Swamy This rowofAchAryAs starting SlOkam 2 SlOkam 2 SlOkam 2 ). 10 mmAzhwAr withthe ne consort,HemAbhjavalliThAyAras paramparai after Swamy NaaTamuni - afterSwamyNaaTamuni paramparai Thiruvainthai asDevaadhinATa(The Nampi is recognized as the middle recognized asthemiddle Nampiis , who received upadEsam directly , whoreceivedupadEsamdirectly irunagari, is saluted inthenextirunagari, issaluted hAr, Periya Nampi-- arereferredhAr, PeriyaNampi--
eternally fragrant sadagopan.org PerumAL is the First AchAryan in lights up the way in the surroundinglights up the way n~Anam of SamsAris and leads them n~Anam of SamsAris vanthAr and Periya Nampi. The mparai for proceeds Swamy Desikan ala) and VishvaksEnar are recognized VishvaksEnarala) and are recognized and foremost in any of our sacred and foremost in any of our sacred end) is constituted by the Lord, His end) is constituted by the ed as a human being by us; mere hnava AchArya Paramparai in three in three hnava AchArya Paramparai ramparai and prays for the successful hi maargam. Swamy Desikan performs hi maargam. Swamy disciple, SrI VishvaksEnar. The madhya nkthi. The final row of AchAryAs is AchAryAs row of nkthi. The final RaamAnujA and proceeds further down RaamAnujA and proceeds further arA Vandhanam by Swamy Desikan. This 11 DevanAyakan of ThiruvahIndhrapuram. LLi AacchAn, KidAmpi RaamAnuja PiLLAn,
HOUGHTS HOUGHTS HOUGHTS T T T DDITIONAL DDITIONAL DDITIONAL A distinct rows. The Poorva bhAgam (front bhAgam distinct rows. The Poorva and her divine consort (MahA Lakshmi) Swamy Desikan visualizes the Sri Vais bhAgam (middle portion) shines with Swamy NammAzhwAr, Naatha Muni, UyyakkoNdAr, MaNakkAl AaLa Nampi, AchArya concluding section starts with (Prakrutham) AchAryan our row of AchAryAs and it concludes with our current as the head portionas the head of this Guru Pa down RaamAnujA and His successors occupied by SrI Swamy AppuLLAr, the to Desikan himself. AchAryan of Swamy paramparai without parallel This AchArya aj the and removes darkness of SamsAram (Swamy AppuLLAr). to Swamy Desikan’s own AchAryan AchArya Para From AchArya RaamAnujA, along this divine path: Thirumadaipa KidAmpi Ranga RaamAnujAcchAr, and Swamy AppuLLAr. This slOkam is a brilliant Guru Paramp vandhanam has to be first performed activity. AchAryan cannot be consider AchAryan has to be considered and saluted as the incarnation of our Lord Himself. AchAryan is Moksha KaaraNam for us all. portion of our AchArya Paramparai (Guru Pankthi). Sriya: Pathi (Lord Pathi (Lord Pankthi). Sriya: (Guru Paramparai of our AchArya portion (Kam consort divine here), His DevanATan on to SrI Vaikuntam via the archirAd on to SrI Vaikuntam Prapatthi to this illustrious AchAryaPrapatthi to this illustrious pa on Lord conclusion of this SrI Sookthi A A sadagopan.org M M keeps atit: SamsAram drivenbyHisinfinite DayAforusthroughthefollowing meansand toliftusth from timeimmemorial AchAryan andasanwithout Swamy Desikandealswiththetatthvams In SrImadRahasyaThrayaSaaram’s EmperumAN IsthePraTamAchA Prapatthi. SaraNya Dampathisasthemeans (UpAyam) ( the Namas-sabdham We offeroursalutationstoown Pathi: vruNImahE chatathrAdhyouDampathIJagathAm namOvAkaamadhImahE Gurubhyas-tadh-gurubhyasccha Saaram: Saaram intheGuruParamparA ParamparA AchArya Vandhanamandelaboratesonth in thisglorious rowofAchAryAs. Sw M EANING EANING EANING 4. He blessesthesons ofBrah He spreadsBhagavadSaasthra 3. 2. When those VedAsarestolen OurPraTamAchAryancreatesBrahma 1. that wouldbebeneficial tothe world. Sanandhanar andSanAtanar--to crea son, BrahmA. andre HayagrIvan incarnates asLord VedAs. : : :
Nama: yenRa sollaiOthuhirOm Nama: yenRa ryan (FirstamongAchAryans) e BhaddhaJeevansoutofthemire of ms totheworldthroughBrahmA. AchAryan andHisAchAryAsbyreciting 12 amy Desikandevoteshisattentionto chapter on Guru
behind EmperumAn’s roleastheFirst EmperumAn’s behind by theAsuraasfromBrahmA,He mA --Sanath KumArar, Sanakar, mA --SanathKumArar,Sanakar, e importance of salutations to Guru e importanceofsalutationstoGuru AchAryan. Hestrugglesallthe time chapterofSrImad covers them and gives them toHis covers themandgives andgoal/fruits(Phalan)ofour te thegranthams(Samhithais) and instructs himontheFour andinstructs ). Further,weinvoke the ParamparA Saaram, RahasyaThraya sadagopan.org
create IthihAsams like MahA IthihAsams like MahA create n to instruct the world on then to c texts like Brahma Soothram. SampradhAyam from haani (harm) syam, and HayagrIvan and as Nara- (KrishNa DhvaipAyanar) through 13 vakuLabhUshaNan by commanding Sages Naaradhar, ParAsarar, Sukhar, Sounakar to create PurANams and other samhithais. anupravEsam and blesses them to BhAratham and fundamental VedAnthi NaarAYanan as well as GithAchArya Tatthva Trayams and MokshOpAyams. 5. He protects further the VedAntha VyAsar He enters into sage 6. 7. He incarnates as Hamsam, Math
sadagopan.org Swamy fortheabovesummary. adiyEnis as theFirstamongAchAryans. This istheessenceofsummaryth 12. Our LordasPrathamAchAryancontinuestoremindusthatAzhwArs 11. He createdmanyAchAryansafte 10. to NammAzhwAr AzhwArs(Swamy astheTen He incarnatedagain Heblesses uswiththePaancharAt 9. HeassertsthattheTatthvams/ar 8. and AchAryAs are His avathArams. and AchAryAsareHisavathArams. other scaredrivers. Maargam inthesouthernlandnouris (Tamizh) soeveryone canaccess theVedArthams. Thirumangai) andblessedustheVe and atthebeginningofKaliYugam. in KruthaYugamafteritdisappeare correct .Hebearsevidence tothe correctness oftheirinterpretations. interpreted byMahA Jn~Anis likeBhIshmAchAryanareindeed 14 grateful to Dr.V.N. VedAntha Desikan grateful toDr.V.N.VedAnthaDesikan e UpakArams doneforusbytheLorde UpakArams r theAzhwArstoprotectVeda hra SaasthramrevealedfirstbyHim tha visEshams revealedbyHimastha visEshams d at the end of Krutha, DhvApara d attheendofKrutha,DhvApara hed by CauvEri, TaamraparaNi and hed byCauvEri,TaamraparaNi da Saaram in AgasthyaBhAshai da Saaramin sadagopan.org thri PrAcha: kavIn ). Swamy Desikan
th in that vast Ocean, the upAyam upAyam the Ocean, vast that in th limitless DayA of Dhaiva Naayakan the most appropriate, unfailing and d by Sage VyAsa through the charama e beings of all the three worlds ( e beings of all the three as the step celebrated in the VedAs. as the step celebrated in the VedAs. SrImad RaamAyaNam,in they where in MahA BhAratham. Their statements BhAratham. Their statements in MahA ancient bards like VaalmIki and othersancient bards like VaalmIki 15 ) is like the deep undrying ocean. Although ) is like the deep ways to offer his salutations ( SlOkam 3 SlOkam SlOkam 3 SlOkam SlOkam 3 SlOkam ). This upAyam has been celebrated by Sages like ). This upAyam has been celebrated Salutation to AdhiSalutation kavis ) to the maargha darsIs (path showers) like Aadhi Kavi ) to the maargha darsIs (path an! à[maMyÉIú[m!.3.
: : : EANING EANING EANING PrAcha: KavIn PrAchEtasa prabrudhikAn praNamAmi divishad-niyanthu: divyE jala nidhou M ( Here Swamy Desikan’s salutation is to divyE dayA jalanidhou divishanniyantu: | theerTam nidarsithavatha: thrijagannishEvyam sUnruthOkthIn prAcha: kavIn nigama sammitha praNamAmiPrAchEthasa prabrudhikAn abhIkshNam || elaborated on the rites of SaraNAgathi idVye dya jlinxaE idiv;iÚyNtu> idVye dya jlinxaE iôjgiÚ;eVym!, tIw¡ indizRtvt> àac> kvIn! ingm s Jagath nishEvyam theerTam VaalmikI inSaraNAgathy an VibhIshaNa slOkam in Srimad Bhagavad Gita housed M M sadagopan.org A A ukthi VedAs andwhichispleasingeasytoperform( the upAyamofSaraNAgathi( as identifies sagesVaalmIkiandVyAsa stage oftheeulogyonLordDevaN thatheprostratesbefo Desikan states pleasing tothechEthanams( of about theimportance PrAchEthas JagannishEvyam theerTam path is fit toand trulypleasingeffective. Sw be observedby them by have the proven chEthanams to enjoythebene path ofSaraNAgathy to be in conson ofguides, whocouldpointoutthewaytostep all the threescorched bytheheat ofsamsAram and worlds ( iscompared KaruNai Deva Naayakan’s A DDITIONAL DDITIONAL DDITIONAL 3. In the third slOkam Swamy Desikan offers his praNAmams to theAdhi to offershispraNAmams Inthethird slOkamSwamyDesikan 3. SwamyDesika InthesecondslOkam, 2. InthefirstslOkamofthiseulo 1. ). PrAchEthas PrabruthikAnabhIkshNampraNamAmi of PrapatthiastheupAyam essenceof Kavis, whodistilledthe pankthim ahamprapadhyE protects thechEthanams of thethreeworlds( NaaTa: paathumAmDeva and prayedtoHimprotecthimfromsamsAricafflictions( established theLordofThiruvahIn isapartronymicof T T T HOUGHTS HOUGHTS HOUGHTS ). SaraNAgathy arerootedinVedictruthsand nigama sammitham theerTam nidarsithavatha:) Aadhi KaviValmIki ). for securingMokshaSiddhi( ance withthepathshownbyVedAs 16 amy Desikan states that SaraNAgathy amy DesikanstatesthatSaraNAgathy aaTan of ThiruvahIndhrapuram. Swamy aaTan ofThiruvahIndhrapuram.Swamy gy to Lord Devanathan, Swamy Desikan SwamyDesikan Devanathan, gy toLord re thoseancientsagesatthebeginning fits ofMokshaSukham.Thewayshown to acoolcomforti the ancientKavisarecomparedtowise those who pointed the way of adopting whopointedthewayofadopting those ). VedAs andshowedusthesupremacy intothatoceanofmercyusingthe dhrapuram astheGodofalldEvAs dhrapuram n salutedtheGuru . Letusreflectonthe three and nigama sammitha: sUnrutha sUnrutha nigama sammitha: Jaganthi gOpthrImGuru sUnruthOkthi ). ). ng Ocean for those Celebrated in the Paramparai that Paramparai that PrAcha: KavIn PrAcha: PhaNipura ). Swamy ). Swamy thri thri sadagopan.org prachEtas muni aise of Lord Deva Naayakan at ares sage VaalmIki, to nightingale aamam of Raama, while sitting on the Kavi Simham was sitting on a similarKavi Simham was sitting on 17 SruNvan SruNvan na yAnthi parAm gathim na yAnthi parAm ndhE VaalmIki kOkilam ndhE VaalmIki VaalmIki dealing with Yes, they do reach without fail the VaalmikEr-munisimhasya kavithAvanachAriNa: sruNvan Raama kaTA-nAdham kO charithAmruthaya: pibhan sathatham Raama saagaram athrupthastham munim vandhE PrAchEthasam-akalmasham verses comp The first of above three n warbling sweetly the Taaraka-phOshaka salutatory the PaarAyanamrecite during that we slOkams SrImadh of RaamAyaNam: RaamEthi madhuram madhurAksharam kUjantham Raama saakhAmaaruhya kavithA va the branch of poetry. Swamy Desikan, branch of poetry and singing the pr ThiruvahIndhrapuram. identifies Sage VaalmIki slOkam The second the sages). as Muni Simham (Lion among forest of the verdant travel in Those who VaalmIki’s poetry reach the supreme abode of Parama Padham through hearing of the simha naadham of Sage SrI Rama charithram. This slOkam asks a and answers it: rhetoric question Raama KaTA naadham, kO na yaanthi ParAm gathim? highest of states and are blessed with nithya highest of kaimkarya anugraham at SrI Vaikuntam. sadagopan.org achieve theParamaPurushArTam. Swamy Desikanasksustodipinth ( goes oncharitham anddrinksdeepfromthatoc drinkingcharithram. TheAadhiKavidelvesdeep from thenectarofoceanSrIRaama who isunsatiatedfromdrinking that nectarThe thirdslOkamsalutestheblemishl aparyAptha amruthaDayAsamudhram aparyAptha at oceanofDayA(LordDevanAthan)and ocean withoutexperiencinganysatiety 18 ). ). ess PrachEtasMuni(VaalmIki)asone intothe nectarocean ofSrIRaama ean andyetisnotfullysatisfied.He sadagopan.org ) Mazhalai sol ) of ancient bards ) and appeals to his most d Vedic base. Here, Swamy sUnrutha ukthi pt this sthOtram of adiyEn with who resides on the red lotus flower! who resides on the red lotus flower! the previous slOkam, Swamy Desikan the previous slOkam, Swamy werful Lord, who will never ignore her who will never ignore her werful Lord, Madh Ukthi ion a small matter (i.e.); adiyEn has ion a small matter (i.e.); adiyEn has 19 SlOkam 4 SlOkam SlOkam 4 SlOkam SlOkam 4 SlOkam Prayer toPrayer ThAyar inted out their Ukthis ha ll not brush aside any pleas/requests that You make. ll not brush aside any pleas/requests : : : EANING EANING EANING M commenced my effort to eulogize Your Lord, DevanAyakan. Out of His His of Out DevanAyakan. Lord, like Sage ValmIki and po Your Desikan refers to his own uttering ( eulogize po her of a baby and plead for him with to recommendations. effort my Swamy Desikan says here: “Oh Mother, adiyEn has to bring to your attent commenced affection for You, He wi You must intercede with Him to acce made reference to the sacred utterances ( made reference to the sacred compassionate Mother to treat them as the lisps and prattling ( Swamy Desikan makes a moving appeal to the dhivya KaruNAmayi,Swamy Desikan makes a SrI consort of DevanAyaka PerumAL of the divine ThAyAr, HemAbhjavalli slOkam. In ThiruvahIndhrapuram in this Maatha: thvam amburuha vAsini kimchidEtath Maatha: thvam amburuha vAsini taTA prasAdam | Vijn~ApyathE mayi kurushva AakarNayishyathi yaTA VibudhEswarastE madhukthim || prEyaanasou pruTuka jalpithavan matSTvmMbuéh vaisin ik M M sadagopan.org A A present his poeticnaivEdhyam toHerLo intercession inthis matter toacquire of his sthOthrameven if it had blemis Swamy DesikanseekstheprasAdham of to anythingofferedtheLord.PrasA wishes tobethe PrasAdhapAthram (obj kimchith vij~nApyathE”. “Ambhuruha Vaasini!Maatha!thvam Swamy Desikan pleads for a boon with HemAbjavalli ThAyAr this way: with thisboon”. (sthOthram) inthismode.OhMother lispy prattlingofhischild.Youshou compassion even if it is full of blemishes, just as a father joyously enjoys the A DDITIONAL DDITIONAL DDITIONAL T T T HOUGHTS HOUGHTS HOUGHTS hemabjavalli thayarthirumukhamandalam He actually asks for a PrasAdham. SwamyDesikan He actuallyasksforaPrasAdham. 20 HemAbhja Valli!YoumustblessadiyEn afavorableresult. HeasksHerto ld make Him listen to my prattling listentomyprattling ld makeHim hes andasksforHis divineconsort’s rd, make Him joyously accept it using rd, makeHimjoyously acceptitusing mayi prasAdham kurushva! YEtath mayi prasAdhamkurushva!YEtath ect ofthefavor).PrasAdhamrefers dhanam means free from impurities. dhanam meansfreefromimpurities. the Lord’ssvIkaraNam(acceptance) sadagopan.org Madh ukthim This is adiyEn’s This is tE preyAn asou tE preyAn asou ). Your Lord may not pay attention ). Your Lord may u should help to make Him listen to to Him listen to make u should help of a sthOthram about Your Lord. of a sthOthram my jalpanam (babblings, prattlings, my jalpanam him that prasAdham. prasAdham. him that ). You are so dear to Him and He is so dear to). You are is Him and He to receive the PrasAdham from to receive the PrasAdham the ). Please use your abundant influence). Please use and affection just as a Father would 21 the prasAdham that I seek from You! I seek from prasAdham that the yEtath kimchith vijn~ApyathE yEtath Lord by Swamy Desikan. her own influence over Him and return to and return to Him influence over her own PurushakAra Samarpanam is made here over Your Lord and make Him accept accept Him make ( little plea and for you ( you through His affection pulled towards Lord YaTA aakarNayishyathi VibhudhEswara: Your over the form takes which garrulous speech), ( babbling incoherent His child’s to accept it as Please ask Him YaTA aakarNayishyathi pruTuka jalpithavath prattle. Yo to hear my and may not choose intent babbling with my blemish filled mazhalai. This is listen to his child’s sadagopan.org M M appropriate foroneof mylimitedintellect. backgroundofthemagnificentsalutationsby Upanishads is against the bytheUpanishads.Thisin saluted grandly attempts toPraiseyouwithmylimite these calvesbecauseof such limited co appropriate fortheirdigestivecapabili ocean. Hence, thesecalvesconsume on ofmilktheir drink thesameamount that oceanheartily.Itwouldnothoweve positioned nearthemilky oceanassemble Therefore, adiyEn has commenced my praise of you. As an example, those cows Vaibhavam. Eventhe lowliest onelike Oh DhaivanAyaka EmperumAnE!TheUpanis || thruNamaadadAnA: kim tEnatarNakagana: gAva: pibanthugaNasa:kalasAmburAsim sthOthum kshamammamach nirvisyamAna vibhavamnigamOtthamAngai: ik < ingmaeÄma¼E> g[a St&[maddana>.5. Humble requesttoeulogizetheLord a devapathE bhavantham| a devapathE SlOkam 5 SlOkam 5 SlOkam 5 22 mothers drinkfromtheabundantmilky nsumption. Inasimilarmanner,adiyEn mehastherighttoeulogizeYou. ties. Thereisnoharmthatbefalls d intellectualcapabilities.Thouart r bepossiblefortheyoungcalves to ly a small quantityofmilkthatis ly asmall in big groups and drink themilkfrom in biggroupsanddrink significant act of mine to praise You topraiseYou significant actofmine hads relishin talking about Your sadagopan.org nigama m as the mighty ). Therefore, the ). Therefore, adhinATan, Divishad amAngai: nirvisyamAna nirvisyamAna amAngai: ” is Siras (the head sikan addressed the Lord of sikan addressed theof Lord Siras or Nigama utthama angam. ThiruvahIndhrapura the Veda Siras /Upanishads ( 23 ) is then that viewed as a Purushan, dEva pAthE ! Deva PathE! nigama utth nigama Deva PathE! ” to recognize the Lord Him as of DevAs and Nigama PhaNipura NaaTan, Deva PhaNipura NaaTan, thum mama cha kshamam thum mama cha HOUGHTS HOUGHTS HOUGHTS ). If Vedam ( T T T DDITIONAL DDITIONAL DDITIONAL A Swamy Desikan recognizes the Lord of by are enjoyed glories One, whose Upanishads are saluted as the Veda Purushan’s noblest limb (Utthama angam) utthamAngai: Nithyasooris. Desikan In this slOkam, Swamy addresses the Lord as “Deva Pathi”. vibhavam Bhavantham sthO vibhavam Bhavantham In previous slOkams, Swamy De VibhudhEswaran niyanthu and ThiruvahIndhrapuram as “ ThiruvahIndhrapuram Swamy Desikan statesSwamy “ here: A A sadagopan.org T U T U One ofthenames ofThiruvahIndr Thisisthelaksha Brahma” (TaittirIyam). salutethatBr The Upanishadsalso and freefromanyblemishes(UbhayaLingam). as Parabrhmam NaarAyaNa It describes andexpoundstheglor BrahadhAraNyam asSupreme SrimanNaarAyaNan Brahmanlike antharyAmithvam of Mahaa Him”. all otherentitiesandthatdevotionto “the One,non-secondSupr sentient andinsentient.Itgoesonto (SrIman relationships oftheBrahman asBrahman. SubalOpanish NaarAyaNa and thesixthKhANDAsofSubalOpanishad anddirect NaarayaNa (Brahman) asSrIman ce VishNu. MahANaarayaNOpanishad thatBrahmanwithNaarayaNaand of thatBrahman.TheUpanishadsequate Upanisha the teachingofBrahmaVidhya. Upanishads recognize theSupreme person Svaroopam andVaibhavamjoyously? Let usexplore how theseNigamAnthams “ AchAryan trulyenjoyssalutingthe NigamAntha MahA Desikanwithauthorit T U NigamOtthAngai: nirvisyamAna vibhavam HIRUVAH HIRUVAH HIRUVAH PANISHATHIC PANISHATHIC PANISHATHIC Narayanopanishad I I I NDHRAPURAM NDHRAPURAM NDHRAPURAM S S S ALUTATIONS ALUTATIONS ALUTATIONS ’ ’ ’ S S S L L L eme Brahman,whoistheantharyAmin(indweller)in ORD ORD ORD TO TO TO is anotherUpanishadwhichassertsthe P P P : T : T : T ARA ARA ARA HE HE HE N N N B B B ahman as“SatyamJn~AnamAnantham 24 RAHMAM RAHMAM RAHMAM establish that SrIman NaarAyaNa is establishthatSrImanNaarAyaNa AME AME AME wards Himaloneisthewaytoattain y ofMoolamanthram ds talk untiringly aboutthe Vaibhavam ds talkuntiringly Na vAkyam(definition)ofBrahman. y basedonHis titleas“NigamAntha” ”. NaarAyaNan) with theUniverseof with NaarAyaNan) ad describes the SarIra- SarIri theSarIra-SarIri ad describes Lord ofThiruvahIndhrapuramas the abodeofallauspiciousqualities apuram DevanAthan isSathyan. lebrates theSupremeprinciple / Upanishads eulogizingtheLord’s / Upanishads as “Brahman”. Upanishads deal with as “Brahman”.Upanishadsdeal gloriouslysalutetheSupremacy of s us to surrender to Him; the fifth AS AS AS S S S ATHYAN ATHYAN ATHYAN (AshtAksharam). (AshtAksharam). sadagopan.org ” is ” yam “ / the light of lets anyone down). Sathyasya Sathyam Sathyasya NDHRAPURAM NDHRAPURAM NDHRAPURAM I I I is mortal and ). Satyam here stands Satyan / true to those, / the Supreme Light " ti llables (Sat, ti and yam). ti , “ HIRUVAH HIRUVAH HIRUVAH !) !) !) T T T tasya ha vaa yEtasya BrAhmaNotasya ha vaa yEtasya OF OF OF NGI NGI NGI s interpretation of the meaning of of s interpretation of the meaning since it holds together or controls since it holds together or l nature of Brahman) and also itsl nature of Brahman) and JyOthishAm JyOthi: A A A entifies this Supreme Light with al together (yamayathi: Ch.Up: VIII al together (yamayathi: Ch.Up: ORD ORD ORD context of Brahman, Satyam /Satyan of Brahman, context is immortal , PrAsAsitAran (One has the power to One who possesses knowledge as an Jn~Anam, Prajn~Anam and VigyAnam as states that the of Brahman nAmadEyam 25 (the One who never man). The ChAndhOgya Upanishad also L L L Param JyOthi: ” ATHN ATHN ATHN R R R THE THE THE Sat cognizes the Brahman as “ Brahman the cognizes OF OF OF is made up of three sy three of up made is WITH WITH WITH ting nectar principle). nectar principle). ting names are Satyan (natha ) and insentient entities ( ( ( ( Achyuthan sat IGHT IGHT IGHT Brahman as “Satyam” ( Brahman as “Satyam” L L L ATTHVAM ATTHVAM ATTHVAM ” implying that Brahman’s svaroopam” implying that is never subject to NAM NAM NAM T T T Ch.Up: VIII 3.4). Ch.Up: VIII 3.4). ~A ~A ~A N N N UPREME UPREME UPREME J J J S S S AS AS AS CHYUTHA CHYUTHA CHYUTHA THE THE THE A A A - - - AS AS AS ORD ORD ORD L L Satyasya Satyam L ATHYA ATHYA ORD ATHYA ORD ORD HE HE HE T L S Let us enjoy the chAndhOgya Upanishad' Let us enjoy the chAndhOgya the word “Satyam”. This word are: “ Dr.S.M.S. Chari’s comments (ChAndhOgyam); BrahadhAraNyakam id Amrutham (immortal rejuvena The Upanishads salute this Brahman as The Upanishads salute the Brahman as “ refers to the name of refers to the nAma Satyamithi: who seek His refuge) and lights” (Mundaka Upanishad) and a part of His being Jn~AnaguNakan, attribute. He is adored as Sarvajn~an is “ (nirvikAraany kind of change Brah Lord DevanAthan’s choicest explicitly of the real. It or the Reality and mortthat which holds the immortal is Satyam 3.5). This implies that Brahman souls ( both the sentient Brahman. In the of for the dharma (the essentia denotes the svaroopam of distinguishing attributes. BrahadhAraNyaka Upanishad re T L S T L S sadagopan.org T T T T T T Brahman andnotasessentialattributes(guNAs). that thesethreeterms( consciousness (chith)andabsolutebliss and aanandareferstoBrahmanasthe the one,which salutesBrahmanas“ nirvisEsha Brahman. of theUniverseandbanishesanyconc guNa rahithan ( from inauspiciousattributes Upanishads salutethisBrahmanasfree Sah Aanandham (kamBrahma).TaittirIya saluted as“ saluteBrahmanas The Upanishadsalso by theSupremeLord,SrImanNaarAyanan). Upanis (IsAvAsya Sarvam” “IsAvAsyamidham recognized by the sameMundak itisVibhu (allpervasiv (Mundaka); That BrahmanstandingatThiruvhIndhr time. Itisinfinitewithrespecttoit that Brahmanisinfiniteandomnipres asesse characteristicand distinguishing recognizes The Upanishads(TaittirIyam) command all)andasSarvAdhAran(sub T T T HE HE HE HE HE HE HE HE HE L L L L L L L L L ” (Aanandam /infinite Bliss). Thepinnacl ” (Aanandam/infinite ORD ORD ORD ORD ORD ORD ORD ORD ORD FREE AS AS FREE AS AS FREE AS AS Aanandamaya AthmA A A A A A A ). That Brahman is recognized as the BhUtha yONi or the source FROM ANANDHAM NANTA FROM ANANDHAM NANTA FROM ANANDHAM NANTA ALL ALL ALL H H H sath-chith- aananda E E E YAMS YAMS YAMS ”. ChAndhOgyamattests ( ( ( DEFECTS DEFECTS DEFECTS s essential nature(Svaroopa)anddharma. m salutesthisBrahmanasRasa:“ Sath-chith-aananada 26 stratum ofallcreatedentities). ent withoutbeinglimitedbyspaceor e) and sarvagatha (omnipresent) as andsarvagatha(omnipresent) e) ntial nature ofBrahman.Anantameansntial nature (aananda). Dr.S.M.S a Upanishad.ThatBrahmanis ept ofBrahmanbeingconsideredas the Blissprinciple(Aanandam). Heis andsalutesBrahmanasAnantaa absolute being (Sath), the absolute absolute being(Sath),the apuram asSatyaniseternal/nithya e of this aananda-related tributeis e ofthisaananda-related ) ) ) had: allthisuniverseispervaded ) denote the very svaroopam of ) denotetheverysvaroopam that BrahmanisJoy/ that ”, where Sath,Chith ”, where . Chariemphasizes rasO vai rasO vai hEya sadagopan.org ” Kim Nigama Deva pathi: ”. ChAndhOgyam the controller of the controller (nor, is there any Ruler Swamy NigamAntha MahA Swamy NigamAntha to salute you in the manner to salute you in the manner this Brahman as the moving (vasI sarvasya lokasyathe moving (vasI sarvasya (Supreme Gods Lord of all Upanishad prostrates before that et al. TaittirIya AaraNyakamet al. TaittirIya salutes rvisyamaana Vibhavam Bhavantham (Lord DevanAthan, the Supreme deity (Lord DevanAthan, the Supreme visvEshAm ayam nara: (the ruler of all visvEshAm ayam nara: (the ruler meant, with the passage in the fifth as the Isvaran, the Supreme Ruler and Ruler Isvaran, the Supreme as the matter, if my efforts are feeble ( matter, if my efforts God. BrahadhAraNyakam salutes the 27 e title of NigamAntha Desikan ( rd of ThiruvahIndhrapuram as “ rd of ThiruvahIndhrapuram (the Supreme Ruler of all Rulers). (the Supreme Ruler of all Rulers). SarvEshAM bhUthAnAm RaajA bhUthAnAm SarvEshAM ); hence I have the fitness ); hence I SarvEshAm bhUtAnAm adhipati:” SarvEshAm bhUtAnAm SVARAN SVARAN SVARAN I I I AS AS AS of all dEvAs). PathinAm Paramam Pathim IsvarANAm Paramam MahEswaram DevatAnAm Paramam Dhaivatham lOkE na cha IsitA na Tasya Kaschit Patirasti over Him). ORD ORD ORD )?" 3. 1. 2. 4. L L L HE HE HE T the Supreme Personal as Purushan or Upanishads elaboratelyUpanishads Brahman salute Brahman as “ Brahman as Desikan salutes in this context Lo VibhudhEsvaran, and Dhivishad Niyanthu DevaathinAthan / salutes that Brahman as “VaisvAnaran” the whole world of the stationary and UtthamAnga Desikan shown by the Upanishads. What does it tEna Brahman (Him) further as: “ Brahman (Him) further as: souls). SvEtasvathAra Upanishad recognizes sthAvarasya carasya cha). The same Brahman with four more salutations: This is what Swamy VedAntha Desikan slOkam of SrI DevanAyaka PanchAsath: “DevapathE! Nigama utthamAngai: ni sthOthum mama cha Kshamam” "Oh Lord! You conferred on me th T T sadagopan.org Simham’s lineofreasoning. Our LordofThiruvahIndhrapuramhadtoconsenttheKaviThArkika 28 sadagopan.org (Please ensure that you bear the (Please ensure that (eternally Liberated souls)like mits of Your glories. Further, those mits of Your glories. Further, the Lord of ThiruvahIndhrapuram is: u to respond to me as Daasa Sathyan gam to experience You see only a small gam to experience You 29 SlOkam 6 SlOkam SlOkam 6 SlOkam SlOkam 6 SlOkam t this ThirunAma of Yours. ThirunAamam ThirunAamam when you do so, your title (birudhu) as Daasa Satyan inytrEip saim †òm!, inytrEip saim HOUGHTS HOUGHTS HOUGHTS T T T : : : Swamy Desikan’s prArTanai to theprArTanai to Desikan’s Swamy HIS Lord to protect EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M “dAsEshu Sathya ithi nAmadEyam dhAraya” The appeal that Swamy Desikan makes to Oh DhaivanAyakA! Even the nithyasooris Oh DhaivanAyakA! Even the AdhisEshan do not know the li and Garudan who strive hard to practice Bhakthi yO portion of Yourself. adiyEn who and unfit has come boldly is inconsequential forward to praise you of limitless vaibhavam. Indeed my you alone can fulfill wish to eulogize you. Only will survive. Hence, adiyEn requests Yo (adiyavarkku meyyan) and protec ajn~Atha seemakam anantha Garuthmath Adhyai: ajn~Atha seemakam anantha tamm tvAm samAdhi niyathairapi sAmi dhrushtam | thustUshathO mama manOraTa siddhidAyI nAmadhEyamdAsEshu Sathya ithi dhAraya || tuòU;tae mm mnaerw isiÏdayI tuòU;tae mm mnaerw isiÏdayI dase;u sTy #it xary namxeym!.6. géTmda*E> A}at sImkmnNt t< Tva< smaix A M A M sadagopan.org T T The affix “ souls( pious disposed towards Bhattar pointsoutthatHeisaddr The 107 and hatred( andfarthest( His adiyArs as Hisdearonesthat seekHim areconcerned. Heis nearesttothosewhoare lets themdown.HeisyathOkthakAri( prominent names of Lord DhaivanAyakan.(true tothosewhobowbeforeyouand He is true to His adiyArs.name ofDaasaSathyan/Truetothosewh He never T HE HE HE T T T HIRUN HIRUN HIRUN th SriVishnu SahasranAmamis“ A A A dhvEsham yat MAM MAM MAM ” comes after a word in the locative case inthesense of thelocativecase ” comesafteraword in OF OF OF S S S ) towardsHim. ATHYAN ATHYAN ATHYAN durlabaha:) anantha garuthman SamAsrithEshu sathsuSaadhu:ithi sathya:). SamAsrithEshu AND AND AND S S S ATHYA 30 ATHYA ATHYA essed asSathyanbecause Heis well Sonna VaNNamSeythaPerumAL from those,whoexpressindifference seek yourprotection).Theseare two o are your dAsAs) and Natha Sathyan o areyourdAsAs)andNathaSathyan SathyAya nama: P P P AR AR AR A A A KRAMAN KRAMAN KRAMAN ” Swamy ParAsara ” SwamyParAsara ) as far sadagopan.org ). ”. Swamy ”. Swamy ). sarvamEthath Rutham SathyAya nama: SathyAya (He is delineated by Saathvika (He is delineated (The greatness attributed(The greatness to Him hi and PrahlAdhan. He is far away far away is He hi and PrahlAdhan. in this slOkam in the context of the ). mns, they declare that His acts aremns, they declare that His ions and chapters of vedAs), Nishads ions and chapters of vedAs), tvAm thushtUshatha: mama manOraTa Dharma ParAkraman. Therefore He is ThiruvahIndhrapuram to be mindful of 31 (easy of access) for those, who seek His for those, who seek (easy of access) Sathyan:" Sathyan:" hi (tava) naamadheyam dhaaraya saluted as Satyan). saluted as Satyan). SATHYAM sathyEshu Saamasu SATHYAM sathyEshu Saamasu Sathsu Saadhu: sathya: Sathsu aasritha sulabhan aasritha sulabhan Sri Vishnu Sahasra nAmam is again " nAmam is Sahasra Vishnu Sri : : : rd Saathvika Saasthra PrathipAdhyan Saathvika Saasthra is YaTArTaSaasthrAs)He Vaibhavan He is is true and hence Gajendran, Dhroupat protection like HiraNyakasipu. of SisupAlan, from the likes 2. He is 1. EANING EANING EANING M Swamy ParAsara Bhattar quotes verse in this context: the following mumvAkEshuupanishasu cha anuvAkEshu cha nishathsu gruNanthi sathya-karmANam called Sathyan. His attributes and valourcalled Sathyan. His attributes are true ( sect In VaakAs and anuvAkAs (different He is Sathya ParAkramanSathya and Saama hy and Upanishads, as well in true protecting His ThirunAmam as “ Bhattar salutes the Lord as Sathyan for two reasons: reasons: two as Sathyan for the Lord Bhattar salutes ever true, and He is truth itself”. Swamy Desikan appeals to the Lord of Lord fulfilling his wish to eulogize Him ( siddhidAyee daaseshu sathya: it excellent thereto ( thereto excellent The 873 M M sadagopan.org M M Naamam, three referencesar Naamam, three VishNu SahasraNaamamthroughPith MahABhAratha Oh DhaivanAyakA!In sthOtEthi chathavathabhi sthavya: sthavapriyaithIvatapOdhanOktham giramah antharvathIm anindhyAm vidAm mamavisEsha visrANayan Staeteit cTvdiÉxanmvNXyyTvm!.7. StVy> Stviày#tIvtpaexnae´< igrmhINÔpuraixraj, ANtvRtI— ivïa[yn! mmivze Priyan These three thoughtsarehousedintheThirunAmams of of vidvAns,bless me when with the anugraham adiyEn of poetic skillsthem andemboldened myselftocome that would be engages object of laudation in praising You. More than that, You must M EANING EANING EANING Swamy Desikan’s PrArthani forth Swamy Desikan’sPrArthani . the One, who praisestheBh 3. theOne, whoisequallypleasedwith 2. theonlyOne who is 1. if those praises arise fromth if thosepraisesarise and : : : SthOthA”. ; ivdaminN*am! IndhrapurAdhirAja: | adiyEn hastakenthesethr fittobepraised dhAnam avandyayatvam|| e madetotheLordas: (Divine Speech) Speech) (Divine SlOkam 7 SlOkam 7 SlOkam 7 akthan thateulogizeHim. e useofdifferent languages 32 ithihAsam, SageVyAsareleasedSrI forward to eulogize forward to Amahar Bhishmar. InthatSahasra Amahar Bhishmar. thepraiseofHisbhakthans,even e boonofauspiciousvaak ee Naamams,reflected on “Sthavyan, Sthava You.Youshould sadagopan.org ). Swamy At the iram) is indicated e NaamAs revealede NaamAs antharvathIm giram “DaasEshu Sathya:” : He who is worthy of praise. Our : He who is worthy as the fulfiller of his deep desire as the fulfiller of his deep ) and that would gladden the heart ays for the boon of auspicious vaak ays for the boon of auspicious his skills in logic and engages the his skills in logic that all the thre that all Taarkika Simham Kavi besides being a th respect to You and prove infallible. prove infallible. to You and th respect rough pious words (G essential to protect the description of essential to protect the description Swamy Desikan prays for the power to Swamy Desikan prays for the ld on to the three names of SrI VishNu of names ld on to the three e SrI VishNu SahasranAmams from 684 osing a sthOthram that will be lauded bybe lauded osing a sthOthram that will irunAmams (abhidhAnam) of “Sthavyan”, irunAmams 33 sthuthah sthOtha rana-priya:” ) to conclude successfully the effort begun by) to conclude successfully the “DaasEshu Sathya ithi nAmadhEyam dhAraya”. “DaasEshu Sathya ithi nAmadhEyam (PraNavam) SthavyAya nama - VisEsha VidhAm anindhyAm HOUGHTS HOUGHTS HOUGHTS T T T DDITIONAL DDITIONAL DDITIONAL mama manOraTa siddhi dhAyi A same time, Swamy Desikan saluted the Lord ( of the Lord of ThiruvahIndhrapuram. compose a sthothram housing deep Tatthvams inside ( the Lord by Sage VyAsar with the th wi meaningful VyAsA will become by Sage Saarvabhouman is always a Our AchArya again, Swamy Desikan uses Simham. Here ho to Him persuade to dialog a in Lord and SthOtha. Sthavyan, Sthava Priyan Sahasra Naamam: to be careful to slOkam, Swamy Desikan asked the Lord In the previous His other naamAm:protect (DharaNam) one of pleaded with the Lord: Him. him to eulogize Desikan pr In this seventh slOkam, Swamy the task of comp engage in (speech) to mahA vidvAns ( a boon is Swamy points out that such “Sthavapriyan” and “SthOthA”. The Vaachika aarAdhanam of our Lord th accept my samarpaNamaccept be pleased so and to 688. 684th Naamam in the following SrI VishNu Sahasra Naamam section: SrI VishNu in the following “sthavya: sthava-priya: sthOthram Swamy Desikan is referring thus to th A A sadagopan.org ParAsara Bhattarcomments thatthisprai 686th Naamam Him become verydear toHim( ( offered by adevotee.Hewelcomes such 685th Naamam therefore Keerthaneeyam(des evanescent giftsreceivedfrom praisi Moksham, whichistheparamapurush object ofpraise.OurLordblesses us an guNAs auspicious Lord haslimitless yEna kEnApiJanthunA,BhAshayA - SthOthram: - SthOthram: - Sthava-Priya: - Sthava-Priya: erve tobeeulogized). Priyatama: Bhavathi He becomes“theEulo Sthavapriyan One whowelcomesandenjoysthepraise 34 d doesTHEMOSTdeserve oneas the ArTam compared to insignificant and comparedtoinsignificant ArTam ng richmen.OurLord's namesare praise from any one or in any language praise fromanyoneorinlanguage withthegreatestofgifts(viz), se of the Lord is accomplished by ). Thosewho engageinpraising ). gy Incarnate”.Swamy sadagopan.org (He who s of virtues, May all blessed souls through all blessed souls the blessings of divine speech forthe blessings of divine speech ge, knower of path agavAn Himself, and he who adores He is pleased with the bard, who sings bard, who sings with the He is pleased but he also includes the three Nama but he also includes the three wisdom and vigour for the acquisition e VishNu Dharma SlOkam 75.55 in this SlOkam 75.55 ine VishNu Dharma this 35 ct of adoration for Him). He who praises those who eulogize Him. He is is Him. He eulogize who those praises He who He who is being praised by He who is being - SthOtA: - Stutah: : : : EANING EANING EANING M “Oh Lord, the receiver of sacred homa Thou bless us this day abundant food of of enlightenment ". of the wealth context: “Yam sthuvan sthavyathAmEthi vandamAnasccha vandhayathAm” four VishNu Sahasra NaamamsSuch is the greatness of these Swamy that purport Desikan not only invokes their for such slOkam aspired in this request His through Swamy Desikan about Him. a status of priyathaman. 687th Naamam anupravEsam. the Lord's own 688th Naamam and it is HisParama Souseelyan to praise those, who praise essential nature Bhattar quotesHim. Swamy ParAsara th praises BhagavAn, he is praised by Bh prayers BhagavAn, he becomes an obje many the of one mind to brings verbatim in his seventh slOkam. PanchAsath DevanAyaka Desikan’s prayer for NigamAntha MahA composing housed in the VedAs: IX.44.6 sa nO adhya vasuttayE kratuvid gAtuvittama: Vedam vAjam jEshi sravO bruhath ---Rg the Lord Himself as an instrument, when instrument, Himself as an the Lord M M sadagopan.org “Sthava priyan”. gain thedhivya Jn~AnamblessedbytheLo “Vaajam” Jn~Anam (ArTaPanchakam). Srava:” “SravO bruhath” ortheimmensewealth,uniquewe in thisRkreferstoacombination of thisRkhasbeenin 36 terpreted bySaayanaas rd Himself(Sthavyan) inHis roleas of strength, vigour and wisdom to andwisdomto of strength,vigour alth ofenlightenment,thedhivya “Bruhath sadagopan.org us route of Moksha o else can protect adiyEn, if You do ious karmas have borne their fruits ious karmas have borne their limitless DayA of the Lord DayA of limitless bird ties its leg with a long rope and and rope long a with leg its ties bird u. In spite of this hopeless situation, Your limitless compassion, adiyEn has bound with samsAric It has not bonds. avel on the auspicio avel on with SamsAric bonds first and then s positioned me far away from Yous positioned me far away from and minds adiyEn of the analogy of a wealthy 37 it is free. At the appropriate time, the SlOkam 8 SlOkam SlOkam 8 SlOkam SlOkam 8 SlOkam : : : Swamy Desikan’s thanks to the thanks to the Desikan’s Swamy EANING EANING EANING M maargam to perform nithya kaimkaryam to You at Your supreme abode at the end of the bodily existence. Oh Lord! Your sport in locking adiyEn been pulled near You and directed to tr to directed and You near pulled been pulling adiyEn out of that cruel fate re and as a result adiyEn has been tightly This bonds. to free myself from these painful been possible for adiyEn adiyEn ha helpless and pitiable state of me to approach Yo made it impossible for Your DayA has now focused on adiyEn. Wh not decide to save adiyEn? Solely due to man owning a bird. That rich owner of the lets it fly away so that it can think Oh DhaivanAyaka PerumAnE! adiyEn’s prev SamrakshaNIyam amarAdhipathE thvayaiva dUram prayAthamapi dusthyaja gADabandham | aakrushTavAnasi BhavAn anukampamAna: soothrAnubaddha Svayam mAm | sakuni kramatha: TvyEv sr<][Iy mmraixpte ÊSTyj gaFbNxm!, Ër< àyatmip ÉvannuukMpman> Aak«òvanis mam!.8. ³mt> Svy< zk…in sUÇanubÏ M M sadagopan.org A A between himandhis Lord emphas SwamyDesikan In thisslOkam, adiyEn? thankstoYouforYourlimitlessDayAtowards adiyEn give have compassionatelytempting bazaarsoftransientworldly the sportbylettingmeroamin Youareengaginginasimilar DhaivanAyakA! decidedowner tugsattheropehisend to pull me home to be next to You. How can A DDITIONAL DDITIONAL DDITIONAL T T T HOUGHTS HOUGHTS HOUGHTS AmarAdhipathi during AdipUram AmarAdhipathi duringAdipUram (“uRavu ozhikkaozhiyAthu”). 38 pleasures foralongtimeandnowYou and pullsthebirdtohishome.Oh izes thetightand inviolable bond The bondsthattie sadagopan.org ) dhusthyaja engage in the yUpa sthambham nt in the life of Swamy nt in the life mean the tight and painful bonds bonds painful and mean the tight loosen that knot and pull the bird loosen that knot e bird earlier with a long rope e bird earlier with a long of the unbreakable type present present type unbreakable of the is the property of Isvaran, the owner the owner of Isvaran, is the property ahIndhrapuram and his journey to Kaanchipuram. He was He was his journey to Kaanchipuram. about Him. Swamy woke up from that ngaLa Vigraham and performing ngaLa Vigraham and performing mpamAna: soothrAnubhaddha sakuni to that eternal and unbreakable bond bond unbreakable and to that eternal e banks of PeNNai River. That night, e banks of PeNNai River. That apuram like Sathakam, Achyutha that long stay, Swamy Desikan decided ed in Swamy Desikan’s dream and an 20 years at ThiruvahIndhrapuram an 20 years at ThiruvahIndhrapuram rd and stayed at ThiruvahIndhrapuram DevanAyakan and other sthOthrams on m MangaLAsAsanam of Lord DevarAjan now decides to tug at that rope to bring at that to tug now decides 39 through the choice words of “ through the ). an tightly to the flag post ( an tightly to the an autobiographical incide ”. This group of words can also group ”. This dhUram prayAthamapi BhavAn anuka Desikan, who had lived for more th Desikan, who had lived for in DevanAyakan’s dhivya Ma enjoying engage MangaLAsAsanam. In the early part of to to perfor once to visit Kaanchipuram SrIrangam (Kaanchi VaradharAjan) and started on to on resting for the night at a village on th moving Lord of ThiruvahIndrapuram appear before there composition of a number of SrI Sookthis years dream and returned immediately to ThiruvahIndrapuram to commence his work of on the task assigned to him by His Lo number for AchArya’s duties. Thus was born the PanchAsath on Lord Lord DevanAthan of ThiruvahIndr commanded him to return to Thiruv kramatha: Svayam aakrushtavAn asi The reference here is to Jeevan Jeevan and Isvaran. the between Swamy Desikan refers of that Jeevan. property Lord and His between the gADa bandham that bound the jeev of SamsAram of samsAram. Now thehas decided to Lord towards Him. th the leg of The Lord, who had tied (SoothrAnubaddha Sakuni kramatha:) His bird traveling long distances away from Him back home and next to Him bird the plight of His wandering concern for driven by His own limitless ( Swamy Desikan and the Lord are that the Lord are Desikan and Swamy sadagopan.org T T T T Focuses on 15 individual Para math 15individualPara Focuses on chapters is: wo Bhangamisamonumental Paramatha andledtothecreation DhaivanAyakan place alsoonthebank The defense ofVisishtAdhvaithamagai Maalaietal. andNavaMaNi MummaNikkOvai, From thesixthto 20 establishes thelackofVedaPramA In Para MathadhUshaNaPrakriyai. the pathshownbySwamyParAsaraBha upthecommondefects/fall Desikan sums The fifthchapterisentitled Samu critical Para mathamsthatneed definesanydoctri VisishtAdhvaitham and establishes inthefront end,the Chit insentient andtheOnewhocommand The chapters2to4focusontheBhOk theLordofThiruvahIndhrapuram. DhaivanAyakan, Matha Bangam T T HE HE HE HE HE HE B B B 4. 3. 2. 1. STRUCTURE STRUCTURE STRUCTURE IRTH IRTH IRTH Para TatthvAdhikAram Para TatthvAdhikAram Achith TatthvaadhikAram Jeeva TatthvaadhikAram PrasthAvana adhikAram OF OF OF P P P , , , ” as a part of the task assign thetask ” asapartof ARA ARA ARA CONTENT CONTENT CONTENT M M M ATHA ATHA ATHA th chaptersofParaMath AND AND AND of PeNNairiver/Garudana B B B HANGAM HANGAM HANGAM (Doctrine ofIsvaran (Doctrine SIGNIFICANCE SIGNIFICANCE SIGNIFICANCE (Introductory remarks), evaluation and dismissal (Bangam). evaluation anddismissal(Bangam). (Doctrine ofJeevaninourSampradhAyam), (Doctrine ofinsentient), na balam intheother Mathams. na balam 40 dhAya DhOshAdhikAram. Here Swamy dhAya DhOshAdhikAram.HereSwamy h-achith-Isvara Tatthvams according to h-achith-Isvara Tatthvamsaccording ams and shows their deficiencies to theirdeficienciesto ams andshows thA, BhOgyam and PrEritha as sentient, assentient, thA, BhOgyamandPrEritha AT AT AT ofthegreatwo nst Jainism and Buddhism et al took etaltook nst JainismandBuddhism the fifth chapter, Swamy Desikan the fifthchapter,SwamyDesikan rk with24chapters.Thefirstfour nes outsidethosethreetatthvamsas T T T ttar in his celebratedSrISookthi, ttar inhis acies of the Para Mathams following acies oftheParaMathamsfollowing s bothofthem.SwamyDesikan HIRUVAH HIRUVAH HIRUVAH OF OF OF ed to Swamy DesikanbyLord ed toSwamy P P P ARA ARA ARA a Bhangam,Swamy Desikan as theSupremeOne) I I I NDHRAPURAM NDHRAPURAM NDHRAPURAM M M M dhi infront ofLord ATHA ATHA ATHA rk reveredas “ B B B HANGAM HANGAM HANGAM Para sadagopan.org e, which will give e, which will defend it against the ra Mathams do not have either ra Mathams do not have either gam, Swamy Desikan presents gam, Swamy Desikan presents ms is the only on only the is ms vichAram aspect of VyAkaraNars,vichAram aspect d ever-fragrant Sthuthis like Sri d ever-fragrant Sthuthis like Sri ha siddhi) or the fruits of Moksham Moksham of fruits the or siddhi) ha y Desikan to create the RakshA hAshikam). The remaining ten are: remaining hAshikam). The ham. (Swamy Desikan will develop Desikan will develop ham. (Swamy hAsath refers thus to the Lord ofhAsath refers thus to the shtAdhvaitham. The fifteen Mathams shtAdhvaitham. Mathams The fifteen nAdhikaram, the summing up chapter, nAdhikaram, the summing up 41 the Bhagavath RaamAnuja SiddhAntham anches of Buddhism (SouthrAndhikam,of Buddhism anches Bhagavathto Saasthram chapters point out that the Pa chapters point out that rd chapter of Para Matha Bhan chapter of Para Matha st and 23 nd PaancharAhtra Saasthram as criticisms of Para Mathams. The 22 the UpAyam of Moksham (means for Moks the UpAyam of Moksham Moksham). of (the phalan chapter is known as Nigama The final where Swamy Desikan declares that PramANabased on VedAntha (Upanishadic) without fail. the fruits of MokshAnandham Panc slOkam of DevanAyaka The eighth ThiruvahIndhrapuram commanding Swam granthams like Para Matha Bhangam an DevanAyaka PanchAsath, SrI Achyutha Sathakam, MummaNikkOvai, NavaMaNi Maalai et al. establish the Veda PramANam of Visi PramANam of the Veda establish br four are: ChArvAkam, analysed Soonya Vaadham, YogAchAramSoonya Vaadham, and Vaib BhAskaram, Tatthva Saankaram, Jainam, VaisEshikam, NyAyam, Gouthama NirIswara NirIswara MeemAmsakam, Matham andSaankyam, Yoga Paasupat of Para mathams criticisms further these Muktha KalApam and in Tatthva SarvArTa Siddhi). In the 21 sadagopan.org M M peaceful and isrelievedoftApamslike svabhAvam andYour nectarinesvaroopa result oftheenjoyment ofYourlimitl Your KalyANaGuNAnubhavam.adiyEn’s impermanent andinsignificantcomparedto got bewitched. NowadiyEnhasrealiz after theperishableworldlypleasuresth horrible sufferings arisingfromthesumme across a real pond with cool waters and immerseshis thirst.Afterthesefutileandwear in it to relieve him from the chases thatunrealwaterymassandruns who suffersintensely fromtheheatlo Oh DhaivanAyakA!Inthisworld,duri greeshmE taDAkamivaseethamanupravishTA dhIr-bhavantham mama GambhIra PoorNamadhuram visrAnthim adhyalabhathEVibudhaikanATa vyAmOhithA vividhabhOgamarIchikAbhi: ¢I:metqakimvzItmnuàivòa.9. gMÉIr pU[Rmxur SlOkam 9 SlOkam 9 SlOkam 9 42 ng the scorching summer time, the oneng thescorchingsummertime, peace ofmindandtranquility ess auspicious attributes, Your udhAra attributes, ess auspicious the suffering one,whodips deepintoa ed that these vishaya sukhams are ed thatthesevishayasukhamsare afterithitheran ANa guNamsoftheLordand oks at the mirage, gets deludedand oks atthemirage,gets ing efforts,hecomes providentially mind has become tranquil now as a mind hasbecometranquilnowasa inking thattheywerepermanentand dhyAnam. adiyEn’smind hasbecome beingimmersedintheenjoyment of r heat. Similarly, adiyEn’s mind ran r heat.Similarly,adiyEn’smindran d thithertoquench sadagopan.org “Mama ) and of a mama dhee: vividha ThApams: “VishNO: ). My mind has now GambhIran ) characterized by Your rned out to be non-lasting just like rned out to be non-lasting just ng flow of nectar that flows from ng flow of nectar that flows madhuram g the presence of water), my mind of g the presence Bliss (Aanandamayan). He is Aanandha ly compare it to a weary traveler, who ly compare it to syAth, yEsha hEyEvA nandhayathi er of all SamsAric SamsAric all of er can I compare this tranquil equilibrium this tranquil equilibrium can I compare the one blessed to have Bhagavath blessed one the from the scorching summer heat by from the scorching this aananadham, the Jeevan is blessed this aananadham, the Jeevan is blessed nandhI bhavathi kOhEyEvAnyath Ka: kOhEyEvAnyath nandhI bhavathi 43 ). After that horrible chase after a ). After that horrible chase “Oh Matchless Lord of the DevAs! Lord of the DevAs! “Oh Matchless itthirIya Upanishad this way: My buddhi (mind) has now attained a restful (mind) has now attained My buddhi anantha kalyANa guNams ) as a result of Your KalyANa GuNAnubhavam.) as a result of Your KalyANa e samsAris hold this bliss in their heart do not VisrAnthi HOUGHTS HOUGHTS HOUGHTS T T T : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL M A Rasamayan. experiencing Only through The Supreme Lord is the embodiment of The Supreme Lord is the embodiment with true aanandham. If th VishNu Sooktham describes the rejuvenati is the banish the Lord’s Thiruvadi, which padhE paramE madhva uthsa:” The incomparable bliss realized by Ta GuNAnubhavam is described by rasO vai sa: rasamhEyAvAyam labdhvA prAnyAth, yadhEsha aakAsa aanandhOna dipping deep in a cool pond. My mind was entranced before by the the by before entranced was mind My pond. in this slOkam are: The key words cool a dhee: adhya visrAnthim labhathE”. in state. Earlier How it was very agitated. deep on by my mind? I can attained and relief relief and immense receives instant dipping of the world that tu multitudinous bhOgams attained tranquility ( cool pond in summer. cool pond the kaanal neer (mirage) seen during the hot summer days ( during the hot seen neer (mirage) the kaanal suggestin nonexistent phenomena (mirage bhOga marIchikAbhi: vyAmOhithaa temperament ( you, who are of majestic noble experienced ( limitless auspicious attributes form that is most delectable to enjoy ( enjoy to delectable most is that form M A M A sadagopan.org of LordDhaivanAyakan theGaambhI Swamy Desikansalutes cavity, theywillnotexperienceanysukham sufferings ofSamsAricThApams. that hehasreachedlayam ThiruvahIndhrapuram inthis gambIran withthAyar (peace andtranquility)nowisfreed from the ryam, Maadhuryam andParipoorNathvam ryam, Maadhuryam 44 inthisworldortheotherworld. slOkam and points out slOkamandpointsout sadagopan.org - ratham during AdipUram In the middle of Soorya Manalam ption of the various abodes of abodes of of the various ption ). 45 SlOkam 10 SlOkam SlOkam 10 SlOkam SlOkam 10 SlOkam Soorya MaNDalam : : : EANING EANING EANING the Lord includingdhivya dEsam of ThiruvahIndhrapuram. the This slOkam is about the descri about is slOkam This M These respected PourANikAs point out PourANikAs point These respected Oh DhaivanAyakA! Those who are Oh DhaivanAyakA! Those who are PurANams and SaasthrAs in proficient as Para state that You reside VaasudEvan at SrI Vaikuntam and as the KsheerAbdhi NaaTan on the bed of are You AdhisEshan at the Milky Ocean. also described by them as residing on Veda Siras (Upanishads) and are saluted them as by are recognized You by them. the resident of the heart lotuses of righteous ones and in the middle of the orbit of Soorya ( divyE padE jalanidhou nigamOtthamAngE svAnthE sathAm savithru-maNDala-madhya-bhAgE muneenAm BrahmAchalE cha bahumAnapadhE vyakthim tava thridasanATa vadanthi nithyAm ingmaeÄma¼e idVye pde jlinxaE mXyÉage, m{fl sivt& SvaNte sta< äüacle c bhumanpde munIna< inTyam!.10. Vyi<´< tv iÇdznaw vdiNt M M sadagopan.org D A D A This dhivyaPadamisoneofthefive padam ofSrIVaikuntam( The firstoftheabodesLord Five abodesoftheLordgivingHisseva anugraham. to beknownlaterasBr waspleasedwith DevanAthan tapas. Lord BrahmaDevanto ether), whichcommanded overwhelmed BrahmaDevan.Heheardth Oushadha Giri.Thefragranceofthedi saw afragrantnandhavanam( back ofHisVaahanam,theSwan.Hearri wastr At onetime,Chatur-mukhaBrahmA Sages. (ThiruvahIndhrapuram), whichisadhiv that youarepresentinYourarchAformatBrahmAchalam as NaaTan shinesinHis Supremegloryan VyUham, Vibhavam,antharyAmiandar Tannudai ChOthi PoocchUttal (aaniRai) Paasuram 9 PoocchUttal (aaniRai) irunthAi... aNdatthamarkaL soozha atthANiyuLL-angu on thisDhivyapadham(vyOmapuri): ( D A Vaikuntham puhuvathumaNNavarvidhiyE DDITIONAL IVYA DDITIONAL IVYA DDITIONAL IVYA “ TeLi Visumpu,ThirunAdu,nalamantha P P P ADAM ADAM ADAM T T T HOUGHTS HOUGHTS HOUGHTS : : : ” . To attain this dhivya padham is the sole goal of the Jeevan ON ON ON Divya padEtavaVyakthimnithyAm vadhanthi Divya ahmAchalam andblessed THE THE THE sougandhya Vanam VARIOUS VARIOUS VARIOUS 46 i asLordDevanATanatThiruvayindhai. saluted bySwamyDesikanisthedivya d issalutedbyAzhwArsandAchAryAs ya dEsamofgreatreverenceforthe manifestationsof ved at the banks of Garuda Nadhi and ved atthebanksofGarudaNadhi RESIDENCES RESIDENCES RESIDENCES chA. ParamiswhereParamapadha thepenance of Hissononwhat came vine flowers nandhavanam fromthat millathOr naadu,SudaroLiyAininRa aveling aroundtheBhUlOkamon ). Thereare36AzhwArPaasurams stayonthatmountainandperform en an asarIri vaak(voiceinthe en anasarIri ) ontopofthehillknownas OF OF OF Brahma dEvanwithHis THE THE THE L L L theLord:Param, ORD ORD ORD - PeriyAzhwAr ). sadagopan.org in this PanchAsath Thirumazhisai Azhwar Thirumazhisai Azhwar -- Poygai Azhwar: Mudhal -- Poygai Azhwar: Mudhal ANDAL ThiruppAvai paasuram 9 - “DivyE PadE” before the Lord of SrI Vaikuntam before the Lord of SrI Vaikuntam manifest at Sri in a permanent way Vaikuntam with the garland ofVaikuntam with sacred rapturous description of the dhivya AchArya RaamAnujA has no parallel in kunta Naatan at SrI Rangam took the the blessed sight of SrI Vaikuntam, the blessed sight of SrI --Swamy NammAzhwAr: ThiruvAimozhi 47 ha pushkaraNi in SrI Vaikuntam in SrI ha pushkaraNi here as Chathur Vedha Purushan. here as Chathur Vedha Purushan. --Swamy NammazhwAr: ThiruvAimozhi 2.8.4 --Swamy NammAzhwAr: TVM 10.8.4 e Lord seated on AdhisEsahan under AnanthAnga AnanthAnga under seated on AdhisEsahan e Lord --Swamy NammAzhwAr: TVM 9.7.5 --Swamy NammAzhwAr: TVM with the salutation: “Samastha ParivArAya SrImathE NaarAyaNAya nama:" onVimAnam of aayiramat the banks soundharyam of SrI VaikuntanAthan by its beauty. AchArya RaamAnujA prostrates Reference here is to th here Reference MaamAyan Maadhavan Vaikunthan yeRenRu-- salutation to SrI Vaikunta Naatan PunithanE..... ViNNuLAi.…punanthuzhAialamkalam The gadhyam. Vaikunta SrI in front of BhUlOka Vai while he stood of form Thirucchantha Viruttham 45 on Lord of Viruttham 45 on Thirucchantha ThuLasi. ViNnahatthAi….naal PaNNahatthAy vEda ThiruvandhAthi Paasuram 68 The Lord of Vaikuntam is saluted NalamanthamillathOr naadu ChOthi Sudar oLiyAi ninRa Tannudai slOkam. AchArya RaamAnujA’s outpourings at 3.10.4 TeLivisumpu ThirunAdu TeLithAhiya sENN visumpu of the Lord is The parathvam (Supremacy) Vaikuntam saluted by Swamy Desikan as sadagopan.org L L Brahma Devanfromthe Lord’sNaabhiKamalam. Az him.InthisPaasuram, Him toprotect Here, periyAzhwArappealstotheSukh -- Iyyainiyennaik-KaakkavENdum paLLikoLhinRaParamaMoorthy paiyya aravinaNaip-pARkkadaluL the protection ofLordKsheerAbhdhinATan: solliVaitthEn In theappotthaikkippOthE “Paarkkadal VaNNA” We willrefertoselectedpassage blessed uswith51Paasurams. Ten AzhwArshaveenjoyedKsheerAb RudrAandDevAs to BrahmA, Vyuh AshtAnga VimAnam.ThisisLord’s MahaLNaacchiyAr. HisvimAnamis NaaTan. HeisservedbyThAyAr,Kadal human perception).ThenameoftheLord AzhwArs havesalutedextensively this References toThiruppARkkadalDhivyadEsam One, whoisrestingonAdhisEshan nithyAm vadanthi”.Theknowledgeable ones Swamy DesikansalutesEmperumAnhere “Bhagavann! mAmIykAnthikAthyanthika at blessings ofnithyakaimkaryam Our AchArya utterstheMoola manthramthereafterandbegsfor the L ORD ORD ORD ’ ’ ’ S S S PRESENCE PRESENCE PRESENCE AS AS AS A A A --PeriyAzhwAr: 3.3.7 NANTHAS NANTHAS NANTHAS at thisDhivyadEsam. A A A s from some of these paasurams: s fromsomeofthesepaasurams: permanentlyatthe MilkyOcean. SrI VaikuntanAthan’sThiruvadi: YEE YEE YEE 48 AT AT AT parcharyAkaraNaaya ParigruNishva” parcharyAkaraNaayaParigruNishva” a Saayeeatthemilkyoceanandbegs dhi NaaTan asVyUhaMoorthy and dhi NaaTan a manifestation. Hepresents Himself paasuramdecade,PeriyAzhwArseeks aprAkruthaDhivyadEsam(beyond atthisDhivyadEsamisKsheerAbdhi THE THE THE hwAr also refers to the creation of hwAr alsorefersto the creationof describeyourmanifestationasthe as “Jala nidhou tava vyakthim as“Jalanidhoutavavyakthim M M M ILKY ILKY ILKY O O O CEAN CEAN CEAN sadagopan.org rd of KsheerAbdhi rd of KsheerAbdhi the Lord as Maaya on PaancharAthram first dhi, KsheerAbdhi Naatan. ONN PavaLa vElai ulavu taNN ONN PavaLa vElai ulavu taNN hi Paasurams also salute this Jala ”. The Asccharya GuNa seelan Asccharya GuNa seelan ”. The of faked sleep (KaLLa Nidhrai) sleep (KaLLa of faked is (the Lord PadmanAbhan resting on on (the Lord PadmanAbhan resting he gets horripilation over that visionhe gets horripilation de, PeriyAzhwAr again celebrates His de, PeriyAzhwAr again celebrates n known for its gentle waves bringing n known for its gentle waves bringing in the third ThiruppAvai Paasuram ThiruppAvai as in the third scribes how this Lo scribes how this visualized here (PerumAL Thirumozhi: han Ocean waves of Milky on the white offer protection (pattiNak-Kaapu). In Milky Ocean (Panik-Kadal) and optingMilky Ocean (Panik-Kadal) and to bes how the Lord of KsheerAbdhi (Jala bes how the Lord " and salutes His Thiruvadi as a part of hA Lakshmi (Aravindap-Paavai) and the -Kadal) and salutes 49 refers to the Jala Ni AzhwAr Thirumozhi: 5.1.7). AzhwAr Thirumozhi: the Vyuham details based PaaRkkadaluL Paiyat-thuyinRa Paraman PaaRkkadaluL Paiyat-thuyinRa Nidhi Naatan. KulasEkharar visualizes KsheerAbdhinATan as: “ MaayOn paaRRkkadalUL KaNN thyuilum (MaayOn) resting on the cool Milky ocea the bright coral gems to the shore is the vratham. Two more NacchiyAr Thirumoz the vratham. Two more NacchiyAr 4.4). Thirumazhisai who gave us MaNALa Nampi...PeriyAzhwAr Paasuram: 5.4.9 MaNALa Nampi...PeriyAzhwAr Andal salutes the Lord of KsheerAbdhi “ rest in the ocean of his mind (Manak rest in the ocean of his mind has 13 paasurams, where He Viruttham are: from Thirucchanda The excerpts “Naaka Moorthy sayanamAi nalam kadal kidanthu” “Paal niRak-kadal kidantha ParpanAbhan” SoubhAgyam in having the Lord of the the of Lord the having in SoubhAgyam veLLam)(VeLLai in and resting a state by the AzhwAr and visualized beautifully Moorthy (Periy of that Vyuha 5.2.10,In the paasuram PeriyAzhwAr de his heart lotus to came and occupied paasuram,this beautiful descri Azhwar His milky ocean, Ma Nidhi) came with bed of AadhisEsha and entered in to him to rest. deca In the famous SenniyOngu Paasuram The Lord spreading His bed of AadhisEs spreading His The Lord sadagopan.org the 36 comprehension oftheTatthvamLord( cha Vaibhavam)and and Svaroppam, GuNam, AzhwAr “boasts”abouthisunparalle KsheerAbdhinATan: “ At ThiruveLLiyankudi, Thirumangaiackn KidanthAi, Naadinaanvanthuunn Thiruvadi adainthEn resting attheMilkyOcean declares thathehassoughtandarri AzhwArcalls Paasuram, NaimichAraNya rela Thirumangai has11Paasurams rests andruletheUn shore toformfinedroplets(spray). ocean like, hugeCauvEri. Heretheswee “Paravai” meanstheoceanandnotri yemmAn tanik-kidanthu arasuseyyumtaamaraik-KaNNan Inithirait-tivali mOdhaeR visualizes inLordRanganAtha hasabeautiful ThoNdardaippodi AzhwAr mangaLAsAsanam). eternal ( kidakkumAadhinedumaal”. “NaahatthaNaip-PaaRkkadal In the3 MahA lakshmi). churned earliertoproducenectaran “kadaintha PaaRkkadalkidanthu” the milkyocean), th paasuram of NMT, Thirumazhisai salutes the Lord of jala nidhi as: rd paasuramofNaanmukhanThiruv tava Vyakthim ni tava Vyakthim iverse. Whatabeautifulvisualization! PaaRk-Kadal thuyinRa ParamanArPaLLIkoLLkoil iyum taNNparavaimeethE astheKsheerAbdhinAthan: as theSupreme being: “ thyAm Vadhanthi (resting on the Milky Ocean, which He (resting ontheMilkyOcean,whichHe There inHis solitarymajesty,theLord 50 d toenjoythenectar,amongwomen- led knowledge oftheLord(Roopam, ved attheThiruvad owledges theSayana Moorthyasthe t waves of milk are breaking on the Paasuram (ThirumAlai:18),wherehe Paasuram the LordwithgreatAathuramand ting to KsheerAbdhinATan.In ting to ver CauvEri. It can alsomeanthe ver CauvEri.Itcan llenges others about their levels of llenges othersabouttheirlevelsof Paalil Kidanthavum anthAdhi (NMT), Thirumazhisai anthAdhi (NMT),Thirumazhisai is Swamy Desikan’s isSwamyDesikan’s ”. ParamanE PaaRkkadal ParamanE PaaRkkadal He isancientand igaL oftheLord --Paasuram). In --Paasuram). ”. sadagopan.org vision of the Lord as KsheerAbdhi Ocean with the Lord resting on the the Lord with Ocean a total description of the KsheerAbdhi a total description of the KsheerAbdhi SrI and BhU Devis pressing His lotus 51 ng the Lord are described here. are described here. ng the Lord l Ananthan yennum SayanamUrthi of ThiruveLLiyangudi SayanamUrthi of ThiruveLLiyangudi At ThirukkaNNapuram, Thirumangai has the NaatanThirumozhi: 8.10.7): (Periya VeLLai neer veLLatthanaintha aravanai mEl thuLLU neer meLlat-ThuyinRa PerumAne soft feet and the sages eulogizi NaaTan (Periya Thirumozhi 8.1.1): Senkamalat-tirumakaLum puviyum semponn thiruvadiyininai varuda munivarEttha vangamali tadam kadalu vari aravinaNait-thuyinRa MaayOn kANmin" at Milky domestic scene The beautiful Serpent bed and His divine consorts, At ThiruvazhunthUr, Thirumangai gives At ThiruvazhunthUr, Thirumangai sadagopan.org Iyndhu PaintalaiAdaravaNi mEvip-PaaRRk symbolizing theproofofSeshathvam: KsheerAbdhi engagedinYoga nidhrA visualizestheLordof In ThiruvAimozhi(2.6.5),SwamyNammazhwAr Him atParmaPadhamintranquilsurroundings). distractions ofthis world,arefar su with asanchalabhakthi/Singleminded SeeriyarE” s mElPaLLIkoNDaruLum PaampaNai DevarkaL Naayakan Srushti andsamhAraVyApArams( At ThirumAlirumchOlai,Thirumangaivi for Hisenjoyable sleeponthebed The whiteness oftheMilkyOcean, the Thiruviruttham (79 has9paasurams Swamy NammaazhwAr filled milkyoceanontopof honey, who iseulogizedbythe SaasthrA object ofpraisebyalltheFourVedA pEy AzhwAr recognizes thisSankOthap-PaaRkkadalAn PaampaNainmElAn. Lord of ThiruppARkkadalOcean). pEy AzhwArhasabeautifulsalutationofHim asJalaNidhi: as the one, whoworships Himas“ is the thisSayanaMoorthyas“ Poygai salutes Naathan. Naayakan Munn Mudhalvan(PradhAnaPurushan)”. ” hasassociationwiththeLord (AzhwAr declaresthatthosewho PaaRRk-kadalAn ) of the KsheerAbdhinATan and salutes Him as“ oftheKsheerAbdhinATanandsalutesHim ) th paasuram),AzhwArsalutestheLordas: HisbedofAadhisEshan. ” (theOnewhohastheabodeofMilky of AadhisEshanaresalutedhere. perior totheNithyasooris,whoworship 52 Bhuvanam padaitthuuNDuumizhntha Thirai mEl KidanthAn eethanayE ThozhuvAr, viNNuLArilum gently swayingwavesrockingtheLord s, whoexcelsthesweetnessofeven s andastheOnerestinginConch- devotion, eveninthe middleofthe on the Five-headed AadhisEshan ontheFive-headedAadhisEshan sualizes theJagathSamrakshaNa, The mangaLAsAsanam as“ The mangaLAsAsanam kadal yOgaNitthirai sinthaiseytha of ThiruvahIndhrapuram, SrIDeva devoted to KsheerAbdhinATan.In devoted to worship thisKsheerAbdhinATan ”. ButhatthAzwAr “PaaRRkkadal DevarkaL DevarkaL Moovaril sadagopan.org IN IN IN : : : AND AND AND IRAS IRAS IRAS S S S LOTUS LOTUS LOTUS EDA EDA EDA V V V HEART HEART HEART OF OF OF THE THE THE to the Lord. AzhwAr says to the Lord. AzhwAr TOP TOP TOP “Nigama utthama angE tava ON ON ON INSIDE INSIDE INSIDE , , , comes immortal in this birth itself comes s Him and says that I know this inATan without let just as the Lord inATan without points out of those, the greatness t nithya kaimkaryam to the Lord to t nithya kaimkaryam clining in the Milky Ocean. AzhwAr Ocean. AzhwAr clining in the Milky ath) of pondering over the anantha anantha ath) of pondering over the hAs are his (AzhwAr’s) unexcelled hAs are his (AzhwAr’s) unexcelled are visualized as prostrating at the immense/great (mahAntham), is who constituted by Upanishads, which are of such BhAgavathAs is extolled here. Aditya varNam tamasa: parsthAth and above the primordial matter. The disappeared and he has gained the state disappeared and 53 PRESENCE PRESENCE PRESENCE S S S ’ ’ Aram) and are eulogizing His glories. ’ PANISHADS PANISHADS PANISHADS no alternative path for Moksham: (ThiruvAimozhi 3.7.1) is a beautiful one saluting U U U ORD ORD ORD Nigama means VedAs. Utthama angam is the head OF OF OF pleasures of such service pleasures of such / L / L / L TOP TOP TOP ORBIT ORBIT ORBIT S S S ON ON ON ’ ’ ’ UN UN UN S S S OF OF OF RESIDENCE RESIDENCE RESIDENCE S S S ’ ’ ’ MIDDLE MIDDLE MIDDLE ORD ORD ORD THE L THE blessed one who knows this ParamAthman be (iha amrutha: bhavathi). There is vEdAhamEtham Purusham mahAntham, radiant like the Sun and is beyond Swamy Desikan salutes EmperumAn here as vyakthim nithyAm vadanthi”. They of the VedAs. the end portions (Thiru adiv sacred feet of the Lord The MahA NaarAyaNa Upanishad salute Purusha, SrIman NaarAyaNan, who is contemplates during His Yoga nidhrai on His duties to the aasrithALs and the His duties to the aasrithALs during His Yoga nidhrai on contemplates is His property. Universe that The Payilum SudaroLi Paasuram or Siras. The Utthamangam of Nigama is and Jn~Anam abou of endless beatitude deepdwell in and drink the on the KsheerAbdh that he contemplates AzhwAr the Lord of PaaRRkkadal, where (prosperity/Samp who have the SrEyas PurushankalyANa gunams of Parama re BhAgavat declares those Sri Vaishnava Masters and he would take any number of births just to have their association. feet The blessed life under the sacred Here the AzhwAr declares that he has now got a good grip on what his duties duties his what on YenthAi grip good a got now has he that declares AzhwAr the Here that his sins have now are. He states L THE L sadagopan.org L L ( out thisMahAPurushanmoveswithin residence, themindsofHisBhaagavat averthattheLo SaasthrAs andPurANAs ( isin and hailsthatallthiswhatsoever IsAvasyOpanishad adds to the chorus of infinite in dimensionsandisnotli (The BrahmanthatIameulogizingis Taittiriyam joinsinanddefinesHim ihabhavathi amrutha tamEvam vidvAn (ajAyamAna:), who istheSelfofALL). and inwhomtheSunalsosets.Noneca (All godswithoutexceptionareestablis Tamm dEvA:sarvEarpithA:tadhunAthyEthikascchana yathaschOdEthi SooryOasth Lord’s Sacredfeetand declares: oftheVedaSira KatOpanishad asone tasya DheerA: parijAnathiyOnim tasya DheerA: BahudhA vijAyathE ajAyamAnO garbhEantha: PrajApathisccharathi dhyAnam: yearn toattaintheeternal abode of dhivya sankalpam(divinewill).TheYo L DheerA: Sarvamyath IsAvAsyamidham ORD ORD ORD ’ ’ ’ S S S PRESENCE PRESENCE PRESENCE ) astheinnercontroller.Although He is born in many forms INSIDE INSIDE INSIDE THE THE THE am yathrachagacchathi MINDS MINDS MINDS kinchajagathyAm jagath mited byplace,timeorsubstance). OF OF OF “Sathyam Jn~AnamAnanthamBrahma” , nAnya:panTA:vidhyathEayanAya 54 True, uncontracted consciousnessandis S S S the Lord’sUniverse gins inwhosemindsthe Lordresides hAs. MahA NaarAyaNopanishad points hAs. MahANaarAyaNopanishad n transgressthisom s isblessedbythecontactwith AADHU AADHU AADHU the caves oftheminds ofthewise hed in Him from whom theSunrises hed inHimfromwhom the nithya sooristhroughceaseless (BahudhA VijAyathE) salutations as part of thevedaSiras aspartof salutations rd enjoysasOneofHispreferred He hasnobirth tospeakof J J J ANAMS ANAMS ANAMS ). is pervaded by Him nipotent Brahman, out ofHisown sadagopan.org le of the orb of le of the ALAM ALAM ALAM eir minds is omniscient, ND ND ND A A A M M M m, we recite a prayer as a part of the One in the midd rd seeks as the preferred place of of place as the preferred rd seeks ms of those knowers of His essential essential ms of those knowers of His OORYA OORYA OORYA roller of all (niyanthA) and associated also instructs us on this truth of the S S S 55 THE THE THE am of SvEtasvatara Upanishad: OF OF OF ). Through their ParamAthma - centered - centered ). Through their ParamAthma unite their mind, where the Lord resides with mind, whereunite their the Lord that the Lord inside th of the Orbit of the Sun. MIDDLE MIDDLE MIDDLE mandala madhyavarthee viprA:) YunjathE THE THE THE IN IN IN Soorya NamskAra Prasnam Prasnam NamskAra Soorya PRESENCE PRESENCE PRESENCE S S S ’ ’ ’ ORD ORD ORD L MahA NaarAyaNOpanishad salutesMahA NaarAyaNOpanishad Him as Lord residing in the middle In the SandhyA vandhanam, after UpasthAna the dhig vandhanam: DhyEya: sadhaa savithru naarayaNa: sarasijaasana sannivishta: | utha yunjathE dhiyO viprA- yunjathE mana viprasya BruhathO vipascchitha: vayunAvidhEka ith vi hOthrA dhadhE mahIdEvasya Savithu: parishtuthi: These saadhu janams ( that ParamAthman ( as the Golden-hued Purusha: the Sun ya yEshOantharAdhithyE HiraNmaya: Purusha: The entire marIcheenAm padham icchanthi vEdhasa: padham marIcheenAm the Lo whose minds souls, blessed These residence are saluted by one manthr residence are meditation, they comprehend always with His divine consorts of SrI and BhU devis. They also come to know know to come also They devis. BhU and SrI Cont embodiment of perfection, PoorNan, of consorts divine His with always kaimkarya that this ParamAthman relishes nature (Brahma Vidhs). L L sadagopan.org M M AchAryAs astheessenceofSandhyA vandhanam. Maam SaraNAgatham This prayerupon always. endsPaanchajanyam asdhivyaaa up with rings,crown, shoulder bands,ear SaraNAgathigolden hue, seated on a lotus,Sriman NaarAyaNandwellinginthemi adorning ornaments of ( exquisite beauty such as dhruthasankhachakra:|| haari hiranmayavapu: kireeti keyuravaan makarakundalavaan M EANING EANING EANING : : : BrahmAchalamUrthi duringAdipUram BrahmAchalamUrthi ). Thisprayerhasbeen yudhams is the ParamaPurushantobemeditated yudhams isthe 56 garlands, holding Sudarsanamand garlands,holding ddle oftheorbSunhavinga Govindha PundareekAkshaRaksha pointed out tousbyour pointed out sadagopan.org nAkasya ), inside the NDHRAPURAM NDHRAPURAM NDHRAPURAM I I I aa,You manifest nds of the Saadhu the Supreme Lord (at the Supreme Lord RESIDENCES RESIDENCES RESIDENCES HIRUVAH HIRUVAH HIRUVAH S S S ' ' ' ambhasya pArE /T /T /T bhakthAs to meditate upon ORD ORD ORD L L L OF OF OF chalam (Place of penance of Brahma chalam (Place CHALAM Janams and the center of the Sun is of the Sun is center Janams and the CHALAM CHALAM of the Lord besides SrI Vaikuntam,Lord besides of the Desikan eulogizing the Lord ofDesikan eulogizing resides in the mi ges, Oh DeavanAT In the middle of Adithya MaNDalam A ble to those UpaasakAs. He is present to those UpaasakAs. He is present ble A ation of the renowned MahA MahA ation of the renowned A 57 r controller. He is PLACES PLACES PLACES RAHM RAHM RAHM ) are saluted. At the Milky Ocean, He resides B B B THE THE THE AT AT AT amy Desikan in this slOkam. OF OF OF A A A es at the Milky Ocean ( es at the Milky RCH RCH RCH ), He resides to enable the A A A AS AS AS SUMMARY SUMMARY SUMMARY S S S ’ ’ ’ Bhuvanasya MadhyE NTHA NTHA NTHA ), a world free from any sorrow, to receive the Nithya Kaimkaryam the Nithya ), a world free from any sorrow, to receive PRESENCE PRESENCE PRESENCE A A A S S S ' ' ' IGAM IGAM IGAM ORD ORD ORD Bhuvanasya madhyE N L ( from the MukthAs and nithya Suris. He ThiruvahIndhrapuram is a summ ThiruvahIndhrapuram is NaarAyaNopanishad manthram: madhyE ambhasya pArE bhuvanasya nAkasya prushtE mahathO mahIyAn sukrENa jyOthigumshi samanupravishta: PrajApathisccharathi garbhE antha: Here the Lord’s residenc ( Sun’s orbit to be accessible to BrahmA and DevAs. Vaikuntam ( SrI Kaalams. He resides in Him during the SandhyA prushtE Janams to make Himself readily accessi as the inner self in all beings as thei This powerful slOkam of Swamy This powerful slOkam Siras, Minds of Saadhu Milky Ocean, Veda Swamy Desikan as BrahmA pointed out by yourself permanently says Sw The final permanent place of residence of residence place permanent The final Devan / ThiruvahIndhrapuram): cha bahumAnapadhE muneenAm BrahmAchalE vyakthim tava thridasanATa vadanthi nithyAm by the Sa At BrahmAchalam revered N L N L sadagopan.org ThiruvahIndhrapuram) withinfi Heispresentinthe mindsofsAdhujanams-kudalazhagar nite Isvaryam and VyApthi. andVyApthi. nite Isvaryam 58 sadagopan.org Umi, and Garuda ) that cures the virulent ones, who take a dip in these four ones, who efore as Sesha, Bh oushadham your iruvahindhrapuram in front of ual eminence of the highest order. ual eminence Umi Devi, Garudan and Brahma Devan. ChEthanams. Because of your role as role as Because of your ChEthanams. ters from these have four theerthams rs) at ThiruvahIndhrapuram thams mentioned in the Sthala PurANam thams 59 vanAyaka! You At ThiruvahIndhrapuram, SlOkam 11 SlOkam SlOkam 11 SlOkam SlOkam 11 SlOkam theerthams (assembly of waters) for which the unfailing medicine ( : : : (Sacred assemblies of wate EANING EANING EANING Swamy Desikan salutesSwamy the abundance of the PuNya Theerthams M of this dhivya dEsam. Oh Lord Dhai Lord Oh the as dEsam. role Theer the four refers to This slOkam dhivya vital your this of acknowledge play the role of an to Giri disease of SamsAram that attacks the Oushadha as known this parama Oushadham, the hill at Th also is temple never-failing medicine for samsAric diseases. Around this sacred Oushadha Giri are the four holy respective Devathais are AdhisEshan, Bh are revered ther theerthams These four and Brahma Theerthams. The fortunate of wa or have the sprinkling theerthams their sins destroyed and acquire spirit theerTair-vrutham vrujina nAsaNArhai: durgathi | Sesha KshamA VihagarAja Virincha-jushtai: NaaTa tvayA nathajanasya bhavaoushadhEna pranamanthi dEvA: || prakhyAtham Oushadha girim ÊgRit naznahER> tIwERvR&t< v&ijn ivhgraj ivir juòE>, ze; ]ma naw Tvya ntjnSy ÉvaE;xen deva>.11. àOyatmaE;xigir— à[miNt M M sadagopan.org A A acquired its name as a result ofthe acquired itsnameas aresult theerTai: vrutham Him ( role ofthepowerfulmedicineforth Oushadha GiriattheLord’sDhivya ( ( ( thepo have fourtheerthams These theerthams. this sacredabodeofyours,which nathajanasya These four theerthams are,“ A Virincha Sesha: durgathi DDITIONAL DDITIONAL DDITIONAL natha janasya bhava OushadhEna thvayA PrakhyAtham OushadhaGiri natha janasyabhava OushadhEnathvayAPrakhyAtham ), BhumiDevi( ). Thesetheerthamsarelocatedaround the reputed ( ) andallkindsofsins( C C C ”. Oh Lord of Thiruvayindhai! OMMENTS OMMENTS OMMENTS ). TheDevAs prostrate before KshamA Surrounded byOushadagiri ), Garudan( vrujinam Vrujina durgathinaasanArha:theerTa: desam, wheretheLordHimselfplays the 60 ose BhakthaJanams,whosurrenderto Lord staying near itastheSupreme Lord staying is surrounded bythesefourholy is surrounded wer todestroy (spiritual)poverty ). Theyarelinked withAdhisEshan The DevAs worshipwithreverence Vihaga Raajan thisOushadaGiri, which ) and Brahma devan ) andBrahmadevan prakhyAtham ) sadagopan.org AM AM AM dhivya dEsam as AN AN AN cognized the great UR UR UR P P P THALA THALA THALA S S S THE THE THE ent today at this IN IN IN ptional kaimkaryam performed by by ptional kaimkaryam performed us lakshaNams of a dhivya dEsam inus lakshaNams e two as to who was going to succeed succeed e two as to who was going to chosen by the Lord for His Dhivya chosen by the Lord for His this Dhivya dEsam and created a ed feet of Lord DevanAthan. By the Lord ed feet of PushkaraNi acquired the reputation h water to quench the thirst of their h water to quench the thirst thirst. The Lord re sEshan struck tail the earth with His noticed that AdhisEshan had already le. Garuda Nadhi flows at the foot of and the two nithya sooris around Him and the two nithya sooris around Him (Oushada Giri), sacred river (Garuda sacred river (Garuda Giri), (Oushada rudan as Sesha theertham and Garuda la PurANam, SrIman NaarAyaNan was , Brahma and other theerthams). 61 dhisEshan and Garudan) and named the tvayA prakhyAtham Oushadha girim dEvA: Oushadha girim tvayA prakhyAtham WATERS WATERS WATERS SACRED SACRED SACRED FOUR FOUR FOUR THE THE THE TO TO TO ). HEERTHAM HEERTHAM HEERTHAM T T T EFERENCES EFERENCES RAHMA EFERENCES RAHMA RAHMA B R time, Garudan His task; He completed Lord’s the quench delivered the water to sooris (A devotion of the two nithya and Ga waters created by AdhisEshan waters in a sacred well inside the temp comes from there. theertham the Lord and the Thirumanjana was The name of Thiru Ahindhrapuram desam (Puram) to recognize the exce Ahindhran (AdhisEshan) here. PushkaraNi for His anushtAnam. That Brahma Devan performed penance at Brahma Devan performed Lord. There was a competition between th was a competition Lord. There Garudan usedand gushed out the waters. His beak to make a big scratch on at the sacr the earth and a river flowed is pres nadhi/theertham. Sesha theertham (AdhisEshan and Garudan) rushed to fetc water first. Adhi the needed in bringing that it is surrounded by a sacred hill that it is surrounded thirsty after a big battle with asurAs Sesha Theertham and Garuda Theertham and Garuda Theertham Sesha Theertham Stha According to the Thiruvayindhai Pranamanthi has all the auspicio ThiruvahIndhrapuram Theerthams (BhUmi Nadhi) and sacred Medicine for SamsAric diseases ( for SamsAric Medicine B R B R sadagopan.org T B T B fatigue. That holyassemblyofwaters lovely flowers fortheLord’ssportan of thejust-concluded battlewithasur ThiruvahIndhra arrived at The Lord, who iseulogize who Lord, The Trissamaa saamagahSaamani rhOga oushadhanis: The slOkam sectionofSriVishnuSahasr suffer fromBhavarhogam). janasya bhavaoushadhan” In thiseleventhslOkam,theLord the responded anddestroyed to HerLord forreducingtheburdenofcarryingasurAs. TheLord thesagesan who delightedintormenting At onetime,BhumiDeviwasburdenedwi theertham, whichacquired thename befo austere penanceofBrahmAappeared similar totheVirajARiveratSriVa DevA DEvarshayascchaiva Yammvidhu: dukkhabhEshajam DevA DEvarshayascchaiva SiddhA:mahOragA: RishigaNA:taTA NaarAyaNAth apassagefromSt Bhattar quotes the Physician ( the bhava rhOgams.Hethusbecomes theeffective medicine( Saamans Vaama-dEvya T B HE HE HE H H H U U U L L L MI MI MI ORD ORD ORD T T T HEERTHAM HEERTHAM HEERTHAM AS AS AS V V V Bhishak AIDHYA AIDHYA AIDHYA ), whoadministersthatVedi ), engaged inSaamagAnamHimself( ), engaged N N N AAR AAR AAR puram, wheretheLordwasrestingfromrigors (thesuprememedicineforthechethanams who d bythethreeSaamans( A A A rvANam bhEshajambhishak asurAs and lightenedthe asurAs and YANAN YANAN YANAN hava rAjaminthiscontext: issalutedbySwamyDesikanas: ofBrahmaTheerthamlater. isknownasBhUmiTheertham today. 62 ikuntam andtheLordpleasedwith AT AT AT d helpedtoremoveHiswearinessand As. BhumiDevi createdapondfullof th theincreasedpopulationofasurAs, anAmam relating totheLordasBhava anAmam relating d saadhu janams. Bhumi Deviappealed d saadhujanams.Bhumi T T T HIRUVAH HIRUVAH HIRUVAH re himonthebanksofthissacred c medicine.SwamyParAsara I I I NDHRAPURAM NDHRAPURAM NDHRAPURAM Brihath, Ratantara load ofBhUmiDei.She Saamagan BhEshajam ) dispels ) dispels “natha ) and ) and and sadagopan.org ) is and grants them urgathi. The power KarmANAm Phala-janana sakthi of all bodies both superior and and superior both bodies all of oothills of Oushadha Giri at oothills of maya Vigrahan free from even the to by Swamy Desikan in this slOkam, idable and is not easily cured by any ikithsai (medical treatment by the anding in as UpAyam and UpEyam. He anding in as UpAyam as the Muktha Jeevan. This miracle This Jeevan. as the Muktha Svaroopam, anantha kalyANa guNams Svaroopam, anantha kalyANa all the sins and dh s their SaraNAgathi A:) realize this Parabrahman/ParAvaranA:) realize this eat serpent kings and godly seers came godly seers kings and eat serpent e heart get untied, all doubts become ase of SamsAram (Bhavaase of SamsAram RhOgam) from 63 jeevan become destroyed”. tasmin dhrushtE ParAvarE blesses the suffering SamsAris with Dhivya ParAvaran: ParE avarE yasmAth SA: ParAvara: ParAvaran: ParE avarE yasmAth : : : ). The Lord blesses the karma-bound jeevan to enjoy Him, realize Him Him, realize Him jeevan to enjoy ). The Lord blesses the karma-bound EANING EANING EANING M smell of samsAra, the wise ones (Dheer Locking their mind in Him, the Aanandha Him, Locking their mind in and are freed from their karmAs: --Mundakam: 2.2.9 2.2.9 Upanishad manthrams: saluted by one of the Mundaka bhidhyathE Hrudhaya granTis-cchidhyanthe Sarva-samsaya: chAsya karmANi ksheeyanthE --Mundakam: “When that ParamAtman, who is the Self inferior, is realized, the knots of th cleared and the karmaas of this NaarAyaNa(and as NaarAyaNa)”. is asAdhyam or form That Bhava RhOgam ThiruvahIndhrapuram and DhivyAthmaJn~Anam about His Roopam, of is the destruction Supreme Physician) Gathi the jeevan attains the ParamAm ( performed by the Lord dise medicine for the to know of this by the Lord Himself st means other than at the f the Oushadham becomes ofand Vaibhavam. The result that ch is arrested ( of karmAs to yield fruits vinAsam as the Sarva Loka SaraNyan and accept referred ParamAm Gathi. From Dhurgathi “The groups of Rishis, SiddhAs, the gr SiddhAs, the of Rishis, “The groups M M sadagopan.org this doctrine. this doctrine. sanctified. Thefourtheerthams ofThir Any thingassociatedwiththis ocean ofnectar( (free ofany andallblemishes); Heis prathyaneekan HeissamasthahEya embodiment ofSupremeauspiciousness). ofThiruvahIndhra Lord DevanAthan --Mundakam: yadhvibhAthi amrutham Aanandharoopam tath vij~nAEnaparipasyanthidheerA: 2.2.8 amrutha mahOdadhi amrutha Heyaprathyaneekan in thiruther ). 64 AanandhAmrutha Svaroopanbecomes puram is MangaLAnAm Param (The puram isMangaLAnAmParam Pavithran (Purityembodied);Heisan uvahIndhrapuram arenoexceptionsto sadagopan.org Sva Sva “nisarga ly Lord of this Universe ), who clearly comprehend Your alyam and elevates them to thealyam and elevates them to of the Lord attain of the Lord Devathvam or ksham as a result of their visEsha ksham as a result iverse is your special Isvaryam as As attain is at ThiruvahIndhrapuram e other DevAs like Indhran along with e other DevAs e You as Your humble and devoted Upadesam of in this Swamy Desikan 65 parAvaraj~na: SlOkam 12 SlOkam SlOkam 12 SlOkam SlOkam 12 SlOkam chapter of SrImad Bhagavadh chapter of SrImad GitA. As th hiyAm iha dEvabhAvam || ). You shine as the One and On pravr}a>, SlOkam refers to the high status attained the high refers to SlOkam by the th : : : , He displays His aasritha Vaaths , BhakthAs of LordBhakthAs of DevanAthan of ThiruvahIndhrapuram. This 12 EANING EANING EANING M adhiNa visva vibhavam created by You. Brahma Devan and all th the other assemblies of Devaas serv servants. The Brahma Jn~Anis ( Oh DevanAyaka Bhagavan! The entire Un command ( universe is totally under your control and LeelA VibhUthi. This SvAdhIna visva vibhavam Bhagavan visEshAthSvAdhIna visva vibhavam Bhagavan tvAm DevanAyakam usanthi parAvaraj~nA: | prAya: pradarsayithum yEthath ithi pratheema: tvadh Bhakthi-bhUshitha-d àay> àdzRiytumetidit àtIm> àay> àdzRiytumetidit àtIm> devÉavm!.12. TvÑi´ ÉUi;t ixyaimh saluted by Swamy Desikan. The bhakthAs saluted by Swamy to the 16 slOkam with links ivze;at! SvaxIn ivñivÉv< Égvn! Tva< devnaykmuziNt of Devathvam thatThe anugrahm Bhakth or Dhaivee sampadh for Mo Deva BhAvam DevanAthan is the Bhakthi for Lord Suhrudh” status of DevAs. M M sadagopan.org A A RaamAnujA on: chapters, GithAchAryan instructed Devaandasura bhAvamsre displaying categories ofthecreated beings as di incarnation asLordParthasArathyin In the16 Deva BhAvamandAsuraBhAvam: world anditsbeingscreatedbyYouisunder Yourcontrol andprotection. and addressYouasDeva Svaroopam). Upaaya, PhalaandVirOdhi Svaroopam/ IswaraSvaroopam,PrApt Thrayam (Prakruthi,JeevanandIswaran) These areBrahmaJn~Anis,whohave ParAvaraj~nA: of DevAs,whoareverydeartoYou. SaraNAgathy toyouatyourDhivyadE aasritha Vaathsalyam,Youblesspart bhUshitha dhiyAm with theirmindadornedvisEshaBhakthiforYou( that processearnthehighstatusofDevAs( ThiruvahIndhrapuram withvisEshaunwave reminding everyone of thereality thatthosewho worship Youat subtle reasons.Theintent extends totheentireuniverseandnotju (DevanAthan) althoughtheyare fullyaw liketoad why theBrahmaJn~Anis with affection( Lordship overtheDevAs prefertoad A DDITIONAL DDITIONAL DDITIONAL th chapter of SrImad Bhagavath Gi chapterofSrImadBhagavath C C C OMMENTS OMMENTS OMMENTS tvAm visEshAthDevaNaayakamusanthi ) address and salute Youas addressandsalute ) : : : Naayakan sincetheyknow clearly thatthewhole oftheBrahmaJn~Anisinthis context isfor 66 vine anddemonical(Devaasasuraas vine sam andpromotethemtotheassembly These blessedParAvaraj~nA:recognize These ha Svaroopam/JeevAthma Svaroopam, ha Svaroopam/JeevAthma Arjuna inthewords ofAchArya dress YouparticularlyasDevanAthan a clear understanding oftheTatthva a clearunderstanding structs Hisdisciple,Arjunaonthe dress You as the Lord of DevAs dress YouastheLordofDevAs spectively). Inthe preceding three st totheDevAs,weunderstoodtheir are of the fact that Your Lordship Lordship Your that fact the of are as well as arTa Panchakam (PrApya (PrApya aswellarTaPanchakam ring Bhakthiandlosetheirheartin icularly those,whoperformed tA, SriDevanAthaPerumAlinHis Deva BhAvam DevanAthan.DuetoYour ). Whenweexamined ). Thatiswhythey tvath Bhakthi tvath Bhakthi sadagopan.org vasthuna: chidh vasthuna: cha, vasthuna: cha, chidh vasthuna: yayathvavyApanabharaNasvAmyai: yayathvavyApanabharaNasvAmyai: is revelatory passage and that, which ath vibhuthithvam, VibhUthimathO VibhUthimathO ath vibhuthithvam, 67 Ena yATAthmyam cha varNitham” gIthAchAryan and Arjuna Swamy AadidEvAnandA’s translation of th “ ---Prakruthi-PurushayO:bhagav BhagavathOachidh VibhUthi-bhUthAdh arTAntharatayaa PurushOtthamathv Bhaddha-mukthObhayaroopAdh, av sadagopan.org M M This Divinedestinyiswhat grieve not,OhArjuna, youareborntoadivinedestiny. The Divinedestinyisdeemedtolead ---Bhagavadh Maa sucha:SampadamDaiveemabhijAthOsiPaaNDava GitA: Daivee sampadhvimOkshAyanibandhAyAsurImathA 16.5 given tousbyGithAchAryanusin Swamy Desikanseemstohaveinmind, In thepreceding three chapters wereelucidated the following: precedes it, takesthefollowing form: adornment forthe fortunate, whoPe DevabhAvam a mindadornedwith slokam. ThisDevaBhAvamorDhaiveeSa M EANING EANING EANING . ThattherealnatureofLordas 4. Thatprakruthiandtheindividual 3. Thattheir conjunction istheresu 2. Whatconstitutes thenatureof 1. pervading, supportingandruling. the statesofbondageandfreedom, as unconscient matter(prakruthi)andco they be,bothconstitutethegl their separation, theresult each other the individualSelf(PurushA)taken : : : ). Likeflowersfor SirOlankAram BhakthiforYou( Swamy Desikan referstoas Swamy Desikan g Arjunaasapretext(vyAjam): ofnon-attachment ory (vibhuthi)oftheLord 68 rform Kaimkaryam for the Lordrform Kaimkaryam of mpadh isattainedbythosepossessing liberation,thedemoniactobondage, tvadh Bhakthi-BhUsitha DhiyAmiha the comfortingassurancesthatwas self inwhatever modesofexistence lt of attachment to the GuNAs, and lt ofattachmenttotheGuNAs,and thesupremeperson isdistinctfrom separately andinconjunction with physical reality(Prakruthi),i.e.,of nscient entity(purusha)inboth he (theLordofa to alady,VisEshaBhakthi isthe “Deva Bhaavam” ll) isimmutable, in this sadagopan.org chapter ) that He th Maa Sucha: them to Deva GhOshti and earns in va GhOshti as referred to in the and without doubt attain Moksham. Moksham. doubt attain and without Lord. He confers Deva BhAvam on on BhAvam Deva confers He Lord. rough SaraNAgathy to the Lord ofrough SaraNAgathy to the Lord 69 themselves over His dhivya soundharyam. They They dhivya soundharyam. over His themselves ). VisEsha bhakti is like flowers for sirOlankAram for sirOlankAram VisEsha bhakti is like flowers MokshayishyAmi Maa Sucha: MokshayishyAmi the process the title of Deva Naayakan. the process This then is the MokshAnugraham th the Deva GhOshti members of become ( slOkam the very words uses in the above GithAchAryan slOkam of His, in the 18 in the sacred Charama is going to use ThiruvahIndhrapuram as members of De Charama slOkam of the most merciful those, who seek His RakshaNam, and raises ThiruvahIndhrapuram and lose ThiruvahIndhrapuram ( sadagopan.org M M sub-tattvams isconstituted by: ( them.So recognize 25categoriesamong the subdivisionsofthreeTattvam Oh LordofThiruvahIndhrapuram!The vigrahEasmin|| DivyAsthra bhUshaNathayAtava deevyanthi thAniahIpurandaradhAmanaaTa! thrayyantha vruddhagaNithAnisithAsithAni| tathvAni yaanichidachidpravibhAgavanthi dIVyiNt taNyaihpurNdrxamnaw ÇYyNtv&Ïgi[tainistaistain tÅvain yainicdicTàivÉagviNt Saaram. detail intheTatthvaTh on theLord’sdivinebody.Thesedoct Tatthvams) andrelatesthemtotheappr ofthethreeTa (vyApAram) pravrutthi This slOkamdealswiththeSvaroopam M The 13 and their presence as the asthrams (weapons) and bhUshaNams bhUshaNams asthrams(weapons)and asthe and theirpresence Svayam PrakAsam EANING EANING EANING (aabharanams/ decoratingentiti (aabharanams/ idVyaôÉU;[tyatviv¢he=iSmn!.13. th : : : slOkam refers to thedivi refersto slOkam ). Othersarenot;these areJa raya chintanaadhikAramofSrImadRahasyaThraya SlOkam 13 SlOkam 13 ! SlOkam 13 70 s (ChEthanam-AchEthanam-Iswaran) and s (ChEthanam-AchEthanam-Iswaran) rines arecoveredbySwamyDesikanin scholars ofVedAnthamhavecounted tthvams (ChEthana-achEthana-Iswara tthvams (ChEthana-achEthana-Iswara opriate weapons and Abharanams seen opriate weaponsandAbharanams es) on the Lord's ThirumEni. es) ontheLord'sThirumEni. (its essential nature), Sthithi,and (its essentialnature), sions of the three Tatthvams sions ofthethreeTatthvams me of these25 areself-luminous Dam. Thislistoftwenty five sadagopan.org body parts and is hrais are the as VanamAlai, present ell, RasanA in the tongue to taste, ell, RasanA in the tongue between the successive BhUthams. between the the dhravyam present subtly in 8 es from Agni and creates Appu/Jalam es from Agni and creates Appu/Jalam roat, bottom of the tongue, cheeks, different from the the Kaaryam and Appu is the KaaraNam the Kaaryam and Appu is the rd’s chest. The Five (Pancha) BhUthams Five (Pancha) rd’s chest. The m (legs), Paayu (Aasana dhvArm) and aak results from the coordinated action 71 Othram in the ear holes to hear. to hear. Othram in the ear holes the Jeevan). These five are: Thvak present in the present are: Thvak the Jeevan). These five se made up by Ajn~Anam. (The Saarngam Bow and the Paanchajanyam Conch): (Disc/Sudarsanam) divine garland of wild flowers on the Lo divine garland Vaayu,are: AakAsam, Agni, Appu/Jalam and Pruthvee. TanmAtrAs: (6-10) the Five The Five tanmAthrais Rasa,are: Sabdha, Sparsa, Roopa, Gandha tanmAthrams. as dhravyamThese TanmAthrams are in originat For instance, Rasa TanmAthram Agni is panchabhUthams. as one of the for Rasa Tanmathram. (11-15) The Five Jn~Ana Indhriyams; limb but is (Indhriyam is not the gross (1-5) The Five BhUthams (Pancha BhUthams): (Pancha BhUthams): Five BhUthams (1-5) The BhUthamsThe Five the Five TanmAt and (22) AhankArams sookshmam (subtle) and help nose to sm entire body, GrANam in the to see, Sr eyes the Chakshus in : (16-20) The five karmEndhriyams Paadha (Vaak, PaaNi (Hands/Fingers), Upastham (Genitals). Vaak or speech is locations of the body: Hrudhayam, th and the head. V inside nose teeth, lips, 8 sites. of all these The above 10 Indhriyams (5 Jn~Ana and 5 karma indhriyams) are present as ten arrows in the arrow ca (21) Manas sadagopan.org A A This famousTamilpaasuram connectin Talaivan bySwamyNammAzhwAr). His AarAdhanaMoorthy,KaanchiDevarAja the nameofLordhereisDevanATan, wonder whetherSwamyDesikanelected to Rahasya ThrayaSaaram,SwamyDesikan ofTatthvaTh In afamouspaasuram Tatthvams. alongwithChEthanam(Jeev derivatives ofachE TanmAthrais. These24divisions Jn~anEndhriyams, FiveKarmEndhriya Prakruthi inturngivesriseto SuddhaSathvam,whichar Kaalam and achEthanam. achEthanamitselfdivides Allofthem weapons orasAabharanams. inthisslOkam Swamy Desikandescribes above manner. entities areseen aseitherspecial weapons oruniqueAabharaNams inthe Naayak ThiruvahIndhrapuram asDhaiva The 26 (25) Jeevan (24) Prakruthi (23) MahAn not specificallyincluded in thecoun The divineswordoftheLordnamedNa A DDITIONAL DDITIONAL DDITIONAL th Tatthvam is Iswaran, who stands in ArchA form at TatthvamisIswaran,whostandsinArchAformat C C C (KoumEdhakam-Gadhai orthedivineMace) (KousthubhA gem) (SrI Vathsammole) OMMENTS OMMENTS OMMENTS : : : t since it is visEshaNam to Jeevan. to t sinceitisvisEshaNam e notpertinenttothisslOkam. 72 MahAn,AhankAram,Manas,five ndhakam represents Jn~Anam,whichis represents ndhakam ms, PanchaBhUthamsand an; onHis ThirumEni,the25Tatthva g the25Tatthvams tothespecific raya ChinthanAdhikAramofSrImad in toPrakruthi(Thriguna Dhravyam), salutes Lord DevarAjan (sometimesI DevarAjan salutes Lord thanam including Prakruthi and its 24 24 andits thanam includingPrakruthi , the25Tatthvamsshiningaseither an) constitute the 25 categories of an) constitutethe25categoriesof whichis identicalwiththenameof exceptJeevanaresubdivisionsof stay at ThiruvahIndhrapuram, since stayatThiruvahIndhrapuram, n, who has been saluted as ImayOr n, whohasbeensalutedasImayOr sadagopan.org Maann Purudan Moolapprakrithi higiri protecting all His higiri protecting all His f f ich never experiences any experiences never ich kq f baE[ baE[ f f ][ f gnized as the divine mace ( f ki[ f karg f aning of VedAm, which is the body of ). f k] the exact mapping of the asthram- the exact mapping of the dakt f 73 f YMlp shines as Kousthubham gem ( shines as Kousthubham kak f ba f Garudan KaNNan uruvAm MaRayin PoruLAm t] f sam on the chest of the Lord ( fkqak tikiaiyak f found in the SrImad Rahasya Thraya Saaram Saaram Rahasya Thraya in the SrImad found fTg who stands on top of Hast epaRqam f crg f epa[ f b^[t f mAbvak ~g f fTm cak m[n f ); the Moola prakruthi wh ni[ f vaq f Arn I cg f kq f ); the Mahath tatthvam is reco ); the Mahath fkw mRq f g f m]ivrmakp f Rd[ < caa ;RFkg kaikiaiEml Purudan MaNivaramAhap-ponRA moolap- Purudan MaNivaramAhap-ponRA Prakirithi maRuvAha mAnn taNDAhat- teruL maruL vALL maRaivAha AankArangaL manam thikiriyAha Saarngam SankhAha irudeekankaL Irainthum charankaLAha iru-bhUtha maalai vanamAlayAkak- KaNNan GarudanuruvA maRayin poruLAm anaitthum kaakkinRAnE Karigiri mEl ninRu describes This beautiful paasuram following form: takes the bhUshaNams with the 25 Tatthvams. Here the Lord of Kaanchi, creation, is saluted as the essential me Garudan, the Veda Svaroopi ( destruction is seen as SrI Vath maRu aaha weapons and AabharaNams is and AabharaNams weapons p Karigiri mEl ninRu anaitthum kAkkinRAn Karigiri mEl ninRu pirkiRti mBvak ma[ pirkiRti Lord’s body, the Jeevan On that maNivaram aaha etRq ;Rp>tma^l v[ma^lyakk ;Rp>tma^l mAbyi[ kRd{Rva sadagopan.org All these25TatthvamsexceptJeev Tatthvams areseendecoratingtheLord garlands offorestflowers( aaha IndhriyAs areseenastenarrows ( bow andConchoftheLord( (Saathvika, RaajasaandTaamasicahankA sheath respectively( taNDu aaha ); thefiveBhUthamsan ); Jn~AnamandAjn~Anamappear theruL maruLvaaLLmaRaivAha d thefivetanmAthrais be iru-bhUtha maalaivanamAlayaka karigirimEl kaNNAn karigirimEl AankArangaL SaarngamSankhuvAha an arederivedfromPrakruthi 74 irudeekankaL YeerIainthum charankaL aseitherweaponsorAabharaNams. rams) taketheformofdivine as the sword Nandhakam and its its and as theswordNandhakam ); thethree ahankArams come twostrandsofthe ). Thusallthe 25 . ); Theten sadagopan.org th . . . KAM KAM KAM m at this Dhivya O O O SL SL SL TH TH TH 13 13 13 (final slOkam), Swamy (final slOkam), rd THIS THIS THIS IN IN IN to 53 th oon of nithya vAsa ly seen in the 32 slOkams (SlOkams the 32 in ly seen e dhivya soundharyam of the Lord of Lord e dhivya soundharyam of the the paripoorNa Soundharyam of Lord the paripoorNa ail in the traditional manner known as manner known in the traditional ail sthOthram with his mudhrai (slOkam akthAs of SrI Dhaiva NaayakanakthAs of SrI (47 kam 48), begs for the Lord’s mercy kam 48), begs y Desikan’s matchless bhakthi for the y Desikan’s matchless bhakthi 75 TATTHVAMS TATTHVAMS TATTHVAMS DEEP DEEP DEEP SlOkam of SrI DevanAyaka PanchAsath, Swamy Swamy PanchAsath, of SrI DevanAyaka SlOkam th SUCH SUCH SUCH PACKS PACKS PACKS to the 45 th ESIKAN ESIKAN ESIKAN D D D WAMY WAMY WAMY S of in the enjoyment Desikan is immersed From 46 SthOthram. KesAdhi PaadhAntha the glories of the Bh Desikan salutes From the 14 From the DevanAthan from His crown to His toen DevanAthan from (slOkam 49), reminds the Lord about His duties to protect him from SamsAricduties to protect him from His about the Lord (slOkam 49), reminds seeks the b thApams (SlOkams 50and 51), SlOkam), performs saraNAgathy (slO SlOkam), performs desam (slOkam 52) and concludes the 53). mingled with Swam genius The poetic is abundant Lord of ThiruvahIndhrapuram of th 14-45) devoted to the description this Dhivya desam. S S sadagopan.org M M me andadiyEn'seyes enjoythis unpara floodof beautyassociated adiyEn, the feasting onYourbeauty withtheireyes not even wink theireyelidsforfearof special benefits.Yourdearestconsortsenjoy thisbeautyofyourbodyanddo Your dhivya ThirumEni.and thespecialweaponsgainlu They want to reside asenhancementinsoundha add anything on your body to holdbody ofyours, thepiecesof on jewelery to these incomparable Henc filled withsoundharyamandlAvaNyam. beautyOh SupremeMasteroftheassembly of your divine bo dhrusouVibudhanATanathrupyathOmE|| dhrushtvA VapustE prathyanga poorNasushamAsubhagam bhuktham PriyAbhi:animEshavilOchanAbhi:| BhUshAyudhai: adhigathamnijakAnthihEthO: †zaEivbuxnawnt&Pytaeme.14. †:q!va vpuSte suÉg< pU[Rsu;ma àTy¼ Éu´ sushamA subhagam vapu:) subhagam sushamA SlOkam 14 SlOkam 14 SlOkam 14 poorNa SoundharyamoftheLord 76 lleled beauty of yours without satiety. lleled beautyofyours withoutsatiety. missingouttheaanandha anubhavamof with yourdhivyaThirumEni overwhelms that you are adorning are not going to that youareadorningnotgoingto stre andbeautythroughcontactwith even for a fraction of a second. As for even forafractionof asecond.Asfor dy. To that extraordinarily beautiful dy. Tothatextraordinarily ryam. Inreality,th DevAs!Everyoneofyourlimbsis l limbs (Prathyanga poorNa (Prathyanga l limbs e, it is not easy to describe the e divine jewelery e divinejewelery sadagopan.org the dhivya Aabharanams vie Prathyanga poorNa sushamA y and salute the beauty of Lord rd from head to the nails in His feet feet His in nails the to head from rd ). That extraordinary beauty seen r own beauty and lustre through 77 Prathyangam : : : ). The dhivya aayudhams and ratnangi for beautiful Limbs of Devanathan OMMENTS OMMENTS OMMENTS C C C DDITIONAL DDITIONAL DDITIONAL A DevanAthan limb by limb ( DevanAthan limb by Swamy Desikan is getting set to enjo stored in every one of the limbs of the Lo the limbs stored in every one of makes thedelightful to enjoy ( Lord most subhagam tE vapu: thei to enhance with one another A A sadagopan.org P P upavAsam and look forward at theend upavAsam andlookforward at Here Kuresarpoints out thatHismindse -- dhrungmE|| paaraneeyathiVarapradha! abhijAtha kapOlam aayaathAksham | karNapAsa-parikarmasadamsam SlOkam thvAm udArabhujamunnasamaayath seen in this fourteenth slOkam: itsechoesare Sthavam(SlOkams22-24)and HisSrIVaradarAja KurEsar in The enjoymentofLordVaradarAjan’sDh Desikan’s devotionalpoetry. sthOthra granthams.Onecanhearthe PoorvAchAryAs andwiththeanugraham Swamy Desikanwasimmenselyinfluencedby sthOthrams knownfortheirpoeticskillsanddepthofdevotion. followed thefootstepsofSwamyAlavanthAr 22, Al form ofexquisitepoetry,isSwamy The FirstofthePoorvAchAryAs,whoco SrI ( dhivya soundharyam consorts andtheydonotevenwinkfor weapons andjewelery istheobjectof bhUshAyudhai: tEvapu:adhigatham sambhandham withtheir Lord’sdhivyaThirumEni( VaradarAja Sthavam ( eyes donot everexperience satiety fr divinebody(ThirumEni)andmy adiyEn hasthedarsanasoubhAgyamofYour P tE vapu: dhrushtvA mE dhrusou nathrupyatha: tE vapu:dhrushtvAmEdhrusou OORV OORV OORV A A A CH CH CH A A A RY RY RY A’ A’ A’ S S S ENJOYMENT ENJOYMENT ENJOYMENT PriyAbhi: tEVapu:animEs OF OF OF ). Your dhivya ThirumEni withitsattendant dhivyaThirumEni ). Your THE THE THE 78 avanthAr (SthOthra Rathnam). KurEsar avanthAr (SthOthraRathnam).KurEsar L fear ofmissingtheanubhavam ofYour L om enjoyingYourincomparablebeauty L single-minded enjoyment by Your dear single-minded enjoymentbyYourdear of that upavAsam to their PaaraNais theirPaaraNais of thatupavAsamto mposed sthOthramoftheLordin echo of KurEsar’s slOkams in Swamy inSwamy echo ofKurEsar’sslOkams t islikethat of those, whoundertake of LordHayagreevancomposedmany ORD ORD ORD ivya soundharyam(limbbylimb) the poetic devotional worksofhis thepoeticdevotional andblesseduswithfivebrilliant ’ ’ ’ S S S ). DHIVYA DHIVYA ha- vilOchanAbhi: bhuktham DHIVYA S S S nija kAnthihEthO: OUNDHARYAM OUNDHARYAM OUNDHARYAM ). sadagopan.org th ya Soundharyam of ya Soundharyam priyAbhi: animEsha priyAbhi: animEsha eyes, the radiant cheeks cheeks eyes, the radiant nEthrasAth kuru KarIsa and beauty of lotus. Limb by limb, d this slOkam. In addition His to ana soubhAgyam of the incomparable ays Him to grant the boon of nithya e sevai of His reclining posture on Kaanchi in the above slOkam. Here Kaanchi in the above slOkam. s blinded by the fanatic chOLa king s blinded by the fanatic chOLa king e individual limbs by Kuresar on the e individual limbs by Kuresar occurrence is that Lord VaradarAjan Lord, His black and curly tresses, His e majestic nose, the long ear lobes e majestic nose, am. The most generous and beautiful and beautiful most generous am. The splayed limbs of Bhagavaan through the of the Lord who do not close their eye of the Lord who to take in the Dhiv to take nRa ThirukkOlam on top of Hasthigiri), 79 lest the miss the aanandhAnubhavam of the miss the aanandhAnubhavam lest ) as described by Swamy Desikan in this 14 Their Lord’s angams ( slOkam of Devanaayaka PanchAsath in the spirit th the neck, broad and lovely the neck, broad Kuresar enjoys the Lord’s beauty and pr beauty of the bluish-black hue of the hands, feet and eyes with the softness sEvai to his eyes. The most important recovered his eye sight as he complete darsanam on the standing posture (Ni Kuresar prays for the dars uninterrupted granted the boon and Kuresar, who wa the Lord also blessed KurEsar with th of the enjoyment of the beauty of th of the enjoyment of the beauty of DevarAja PerumAl (ThEpperumAL) Adhiseshan (Sayana ThirukkOlam). Kuresar prays: “ after upavAs as the feast Your limbs of these soundharyam di full of joy - all for Kuresar. serve as feast It is similar experience like the Devis a fraction of a second lids even for of enjoying the soundharyam (breaking of the fast). My eyes wish My eyes wish of the fast). (breaking hands giving th away limitless boons, above adorning the region vilOchanAbhi: bhuktham tE vapu: bhuktham vilOchanAbhi: --SrI VaradarAja Sthavam: slOkam 23 23 slOkam Sthavam: VaradarAja slOkam. neela mEgha nibham anjana punja shyAma kunthaLam ananathasayam thvAm | nEthram abhja-pANi-padham ambhuja nEthrAsAth sadhA kuru KarIsa! mE || --SrI Swamy Desikan sets his 14 sadagopan.org PoorvAchArya sthuthis. DevanAthan thatisbeingsaluted Such isthe beautyofthePoorNaSo dhrusou nathrupyathE enjoyment of thebeauty of sadhA mE ”. Swamy Desikan says that hisey ”. SwamyDesikansaysthat ). theLord’sThirumEni( 80 by SwamyDesikaninthemannerof undharyam oftheThirumEniLord undharyam es areneversatiatedwiththe tE vapu:dhrushtvAmE sadagopan.org ). )! Your Purusha Sooktham e glories ofe glories the beautiful tava sooktham nikhilEshu VedEshu e entire prapancham (universe Lord through the Purusha Yajn~am is through the Purusha Yajn~am Lord ha MahA Desikan to Purushaha MahA Desikan Sooktham NirjarapathE the prapancham startingthe prapancham from Brahma your creations befitting your name as your creations befitting your name 81 SlOkam 15 SlOkam SlOkam 15 SlOkam SlOkam 15 SlOkam tava sooktham agryam; VyAsAdibhi: bahumatham am found in all the four VedAs and stands in the and its beings from to humans). DevAs ) is recited in all the VedAs ( )! Oh Lord of the DevAs ( DevAs the of Lord Oh )! slOkam pays tribute to th pays tribute slOkam th : : : ). It is revered by great sages like VyAsA as the most sacred one one sacred most the as VyAsA like sages great by revered is It ). VibhO The 15 EANING EANING EANING tava sooktham limbs (avayavams) that created th limbs (avayavams) M front row of Your Veda Manthrams? It is because it instructs us about those those about us instructs it because is It Why is this Purusha Sookth Manthrams? Veda Your of row front Vibhu ( Oh Lord pervasively present in all of among the Veda manthrams ( saluted. ( adhitham VedEshu nirjarapathE nikhilEshu adhItham VedEshu nirjarapathE nikhilEshu tava sooktham agryam | VyAsAdibhir bahumatham angAnyamUni Bhavatha: adhIthE subhagAni Virinja poorvam || visvam VibhO janithavanti Devan from the beautiful limbs of the limbs the beautiful Devan from vede;u injRrpte iniole:vxIt< vede;u injRrpte iniole:vxIt< VyasaidiÉbRhumt< tv sU´m¢(m!, A¼aNymUin Évt> suÉgaNyxIte ivñ< ivÉae jintviNt ivirÂpUvRm!.15. Special reference is made by NigamAnt Special reference of the creation where in this slOkam, M M sadagopan.org V V BrahadhAraNyakam andAitrEyaminthe BrahadhAraNyakam those foundin TaitthirIyam, yatha: sustenance anddissolutioninall merciful Brahman istheoriginofth that states Brahma Soothram(I.1.2) the VaibhavamofYourmost with the birth ofbeautiful limbs ofYours ( this universe starting from Brahma Devan. Grand indeed is Universe anditsbeingsasde V Oppiliappan KoilSri.V.Sadagopan Swam EDIC EDIC EDIC Smt. PadmaVeeraraghavan,Projec ). This soothram is backed up by many Upanishadic revelations such as ratnangi inpallakkuaccompaniedbySri NrusimhaSEvARasikar REFERENCES REFERENCES REFERENCES Samarpanam forSriDevanAthaPerumAL, Thiru-ayindai TO TO TO THE THE THE L L L Bhavatha: subagAniamUniangAni ORD ORD ORD scribed in PurushaSooktham. scribed beautifullimbsassociated ’ its myriad andabundantforms( its myriad ’ ’ S S S CREATION CREATION CREATION 82 ChAndhOgyam, MahA NaarAyaNam, ChAndhOgyam, MahA NaarAyaNam, e Universeandis the Omniscient,Omnipotent andmost t Co-Ordinator fortheRatnangi t Co-Ordinator i and his devout sister VidhvAmsini i andhisdevoutsister direct andinexpanded forms.The OF OF OF THE THE THE P P P RAPANCHAM RAPANCHAM RAPANCHAM withthebirthof responsible forits ) being associated ) beingassociated JanmAdhyasya sadagopan.org ) ), ) by ). The samith BhUthasya Naama roopa BhUtha yOni BhUtha Purusha Yajn~am ) is saluted by SvEthasvatAra) is saluted of Rg Vedam with the famous of Rg Vedam e Lord Himself for creating this creating this e Lord Himself for an and Brahma Devan regarding the for creation of the Universe and its for creation of the Universe i Yajn~am is covered in the Purusha i Yajn~am is covered in the is celebrated as the creator of the as the creator of the is celebrated ) recognizes the Lord as “ ) recognizes the from the mouth, Vaayu from PrANan, Purusha Sooktham is housed in all the rushan as Agni and himself (Brahma rd. Brahma Devan used DevAs (his jn~am. Chandran arose from the mind, BrAhmaNam. are given by Instructions PurushOtthaman, whose tatthvam is season) as the sacred twigs ( the CharAcharams arose in --as present ” for Purusha Sooktham seems to be ” for Purusha Sooktham seems 83 ) with the names and forms ( ) with the names ), Vasantha Ruthu as the ghee for that the source of the Universe ( the of the source DevAthma sakthi DevAthma rformed a Maanasa Yajn~am ( rthviks REATION REATION REATION C C ” (Creator and the Lord of all created beings). the Lord of all created beings). ” (Creator and C VedEshu akhilEshu tava Sooktham adhitham VedEshu akhilEshu tava Sooktham tava Sooktham AND AND AND ). The HiraNyagarbha Sooktham ). The HiraNyagarbha OOKTHAM OOKTHAM OOKTHAM PrajApathi, HiraNyagarbha S S S kasmai DevAya havishA vidhEma URUSHA URUSHA URUSHA P previous kalpAs-- from this Maanasa Ya Indhran and Agni Sooryan from the eyes, Devan) as PoorNAhUthi. The birth of Sarath Ruthu as the Havis, Parama Pu choice of the word “ choice of the word as relating to the Lord’s Vaibhavam elaborated here. BrahmA, the Aadhi Jeevan pe through the VirAD sarIram given by th Universe at the command of the Lo indhriyams) as the priests ( Yajn~am, GhrIshma Ruthu (summer VedAs and is revered ( Swamy Desikan says in this slOkam that Swamy Desikan says in this Upanishad. as Lord is recognized Mundaka Upanishad. propounded in Upanishads This PurushA Universe ( Prapancham refrain ( creative power of the Brahman ( power of the creative Jaatha: pathirEka aaseeth Jaatha: pathirEka The dialog between Aniruddha NaarAyaN command of the Lord to perform Srusht Saakalya Sooktha samhithai section of a Yaj~nam the Lord to BrahmA for such beings from the VirAd Purushan. beings from P P sadagopan.org P M P M aTa: Sruthibhya: SarvEbhyO phalavath samudhIritham aTa: Sruthibhya:SarvEbhyO phalavathsamudhIritham SookthamhiSarvaVedhEshuPaDyathE Idham Purusha Saaram ofallSruthis: This PurushaSookthamfoundinallthe (19.6.3). 3.12.13), S AaraNyakam: (TaittirIya Yajur Vedam(VaajasanEyaSamhithai:31.1.16), KrishNaYajurVedaSamhithai ManDalam with16manthrams(X.90).With foundintheoldestPurusha Sookthamis of creation.Iknowthisgloriousform Purushan The visvaRoopamofthisVirAD Naanya: PanTAvidhyathEayanAya ihabhavathi vidhvAnamrutha tamEvam parasthAth tamasa: Aadhithya varNam vEdhAmEtham PurushamMahAntham tath-Purushasya VisvamAjAnamagrE theVedaRishi The ManthradhrashtA, the earsetal. the face,Kingsfromarms,VaisyAs Anthariksham fromthenavel,DevaLO path forMoksham. who knows thisPurushanin way,re and whichisontheoppositeshoreof P M RESENCE RESENCE RESENCE EANING EANING EANING : : : OF OF OF P P P URUSHA URUSHA URUSHA S S S OOKTHAM OOKTHAM OOKTHAM IN IN IN aama Vedam(4.3)andAtharvana 84 the darkness of nescience (Tamas). One,the darknessofnescience(Tamas). ALL ALL ALL declares withprofoundreverence: aches immortalityandthereisnoother kam from the Siras, BrahmanAs from Siras,BrahmanAs fromthe kam theLordwith Veda Samhithais is considered as the Veda Samhithaisisconsideredasthe from the thighs, the directions from from thethighs,directions ofVedams(RgVedam)inthetenth becamemanifestedatthebeginning V V V some variations,itisfoundinSukla ED ED ED A A A S S S radiance ofthe Sun sadagopan.org l the Veda sages established top of al mA Sa yEva svakeeyayaa maayayaa BhAshyakArar describes this VirAd panam of Purusha Sooktham for ourpanam of Purusha ways in the Tatthvams like Mahath ways in the Tatthvams i kArar) and other i kArar) and other aayana comments on the origin of the aayana comments on the origin rusha Sooktham dealingrusha Sooktham with the rformance of the Yaj~nam with VirAd rformance of the Yaj~nam om the limbs of this VirAD Purushan of this om the limbs Japam, Homa Vidhi, AarAdhana kramam Japam, Homa 85 the Lord is revered on the Lord is revered slOkam, Swamy Desikanthe creation of salutes th AthmA jeevObhavath”. PascchAdh BhUmimaTO pura: PascchAdh BhUmimaTO pura: tasmAth Aadhi PurushAth VirAd ajAyatha BrahmANDa dEha uthpanna: --- Purushan as the One shining in different the ways to perform Purusha Sooktha the ways to the Universe starting from BrahmA fr through a maanasa Yajn~am. adhi Poorusha: tasmAth VirADajAyatha, VirAjO Sa JaathO athyarichyatha, passage, S Regarding this above manthrA this way: VirAD Purushan from the ParamAthmA “ yOyam Sarva vedAntha vEdhya: ParamAth dEham brAmANDam srushtvA tathra jeeva roopENa pravisya VirAD BrahmANDObhimAni Devath SrI RangarAmAnuja Muni, the Upanishad and links VirAd to Prakruthi: “MahathAdhi roopENa raajatha ithi virAd, VirAdithi PrakruthiruchyathE” Purusha Sooktham continues with the pe (PoojA VidhAnam), and ManthrArTa NirU (PoojA VidhAnam), benefit. Poorvam visvam“Bhavatha: angAnyamUni Virinja janithavanthi” 15 the of half second the In Tatthvam of PurushOtthama Sages from VyAsa onwards.Sookthams by Sounaka Rishi, Aapasthambhar (Soothra karthA), BhOdhaayanar (Vrutth --MahA BhAratham: Moksha Dharmam section Dharmam Moksha BhAratham: --MahA “VyAsAdibhiragryam” Sooktham tava bahumatham statesSwamy Desikan that the Pu sadagopan.org E E prabhOdhAnandharoopAya VishNavE ParamAthmanE VishNavEParamAthmanE prabhOdhAnandharoopAya MahAthmanE (praNavam) namOvedavEdhyAyaprasannAya Deva Naayakan: Let usconcludeonthis15 DevanAyaka PanchAsathSlOkam . path toMOksham.Hence Swamy Desikanmakesspecialmentionofitinhis Yaagam This SookthamlinkedtoSrushti VasaanthO asyAseedhAjyam,gr Yaj~namatanvatha “Yath PurushENahavishA,DEvA Purushan: E MPHASIS MPHASIS MPHASIS ON ON ON P P P URUSHA URUSHA URUSHA S S S RatnAngi forabhayahastam OOKTHAM OOKTHAM OOKTHAM th slOkam with the salutation to ParamAthmA, SrI SrI withthesalutationtoParamAthmA, slOkam eeshma idhma:saraddhavi:” BY BY BY 86 S S S WAMY WAMY WAMY is vitalbecauseitinstructsusonthe D D D ESIKAN ESIKAN ESIKAN sadagopan.org PanchAsathfirst of is the ific beautylimb of of each ams found there. ated with nescience (ajn~Anam) is of the Lord and conclude with the of the Lord r of all Emperors and as the Supreme n of Yours outshines the radiance of the world adorn crowns on their heads Him as the Lord of the Universe Him as the sses Your supremely radiant Crown, all 87 their subjects. You adorn a crown that is SlOkam 16 SlOkam SlOkam 16 SlOkam SlOkam 16 SlOkam slOkam deals with the radiant Crown found on with the radiant Crown found slOkam deals th the Lord and Aabharan slOkam DevanAyaka of SrI : : : th EANING EANING EANING the thirty slOkams saluting the spec the thirty slOkams The 16 M Oh Dhaiva NaayakA! kings of The great DevEswaratvam iha darsayithum kshamastE Naata tvayAapi | sirasA vidhrutha: KireeDa: sahasra deepthi: yEkikrutha dhyumaNi bimba nirmoolayan manasi mE nibiDam tamisram || to indicate their role as the kings of matchless in its radiance as the Empero Lord of all created entities. That crow thousands of Suns. When adiyEn witne the dense darkness in my mind associ deveñrTvimh dzRiytu< ]mSte deveñrTvimh dzRiytu< ]mSte ikrIq>, naw Tvya=ip izrsa ivx&t> dIiÝ> @kIk«t *umi[ ibMb shö timöm!.16. inmURlyn! mnis me inibf< startThe salutations from the Head of over the dhivya desam the great One presiding toenails of The 16 ThiruvahIndhrapuram. (Sarveswaran). the Lord’s head (Siras) tothe Lord’s head announce M M sadagopan.org A A . thecurlyblack tressesunderthecr 1. He willdescenddownfrom here. that tradition VarNanammethod This iscalledkesAdhiPaadhAntha The descriptionoftheLord’ssoundharya (Supreme Lordship). be sufficienttobroadcastthe destroyed completely(sweptaway).This A DDITIONAL DDITIONAL DDITIONAL face; C C C EmperorofallemperorsadorningnUtanaratnAngi OMMENTS OMMENTS OMMENTS : : : the crownonheadto 88 world about YourSarvEswarathvamworld about m startsfromtheCrownonhead. own andthenfocus on thebeautiful gloriousCrownofYoursalonewould . Swamy Desikan adopts SwamyDesikanadopts sadagopan.org ), ) there, slOkam and is getting th (KuNDalam VanamAlai e feet and the sacred dust associated d the found on those hands, Sankhu ption of the forehead, Urdhva PuNDram the forehead, ption of 89 ), ), the navel, the waist belt, ring freedom from fear, kan has arrived at the 45 KaDAkshams e Lord, the ear rings there rings e Lord, the ear there, with those feet. 3. ears of th the lovely 11. hastham assu the abhaya garland ( the broad chest, the forest flower 12. the most compassionate mind, 13. region, the beautiful waist 14. the strong thighs, 15. knees, the powerful 16. shaped ankles, the well 17. on those feet, fingers delicate and sacred feet, the the shapely 18. of th nails on the fingers the radiant 19. By this time, Swamy Desi 2. the descri will move on to next, he 7. nose, the elegant 8. the charming lips, 9. neck, the delicate the Chakrams an the powerful hands, 10. 4. the beautiful brows, 5. eyes, the bewitching 6. ( glances the powerful sadagopan.org VaradarAja PanchAsathslOkamreminiscentofthe16 VaradarAja Lord’s like darknesscomparedtothe totally dimmedinfrontoftheradiance The Sun’sradiancecanbeblocked byth The radianceofthe Lordis during theday.TheSun’sradian the Sun can only removeexternaldarkne The onlydifference betweenthe Lord’sra serves asthethousandrayedSuntobanishajn~Anam. referstotheradiwhere SwamyDesikan (banisher ofthedark andde That tEjasoftheLord likeHisradian parvasahasrabhAnO:||18|| slAghyEtha samtamasa thvath tEjasidhviradha | mEgamAnE dhOshA dhivAapiniravagraha mOhAndhakAra vinivarthanajaagarookE takesthisform: PanchAsath Naayaka aj~nAnam isreminiscentofthe18 The 16 wasgoingtosurrender( whom SwamyDesikan isaprep PaadhAntha VarNanam/vandhanam ready tosurrenderhisaathmAatth . Itisunobstructedbyan 4. Itoperatesatalltimes,dayornight, 3. itremovesinternaldarkness (nescience), 2. itisSvyamJyOthi, 1. th slOkamcelebratingtheradiantcr saila pathEvimrushTtE different in the sensethat: nse nescience of humans). y thingandgrow ce isderivedfromtheLord. th slOkamofSrIVaradarAjaPanchAsath, 90 t crownisMohAnthakAra Vinivarthanam matchless tEjas as Param JyOthi. The JyOthi. matchless tEjasasParam of theLord’s ThirumEni.Itisalmost e holyfeet oftheLord.KesAdhi e clouds.TheradianceoftheSunis ance oftheLord's ss and it can only perform this task ss anditcanonlyperformthistask diance and that of theSunisthat, diance andthatof own thatbanishesthedarknessof aratory step to salute the Lord to theLordto aratory steptosalute Aathma nivEdhanam s onandon. th slOkamofSrIDhaiva ThirumEni,which ). sadagopan.org ). aNam for Hasthigiri! Your radiant aNam for Hasthigiri! Your premely radiant crown, which has no crown, which premely radiant svarathvam both at Hasthigiri and svarathvam both at Hasthigiri SAdhi-PaadhAntha VarNanam of VarNanam SAdhi-PaadhAntha Lord unquestioned sovereignty over all the unquestioned sovereignty over vam has a wonderful slOkam about a wonderful vam has the 91 of the Lord as SarvEswaran:of the Lord as pinnazhagu showing Radiant crown showing pinnazhagu kirIDAthva VyApakam yOgAth SarvEsvarathva VaradarAja Stha VaradarAja in his SrI As DevarAjan, He demonstratesDevE the su ThiruvahIndhrapuram by adorning match. Swamy KurEsar, who engaged in the kE engaged in the KurEsar, who Swamy of the Crown supreme radiance AadhirAjyam adhikam bhuvanAnAm kila mouLi: | Isa! tE pisunayan chUlikAmaNi sahasramarIchE: BhavathudhayAdhri ||25||HasthibhUshaNa! Aabhar Oh JagadhIsA! Oh the Supreme crown demonstrates Your effortlessly Worlds ( sadagopan.org M M quell thementalafflictionsofth Themoonlightshin Oh DhaivaNaayakA! sarvaryasou kuDilakunthaLakAnthiroopA|| sampadhyathE VibudhanATa samAdhi yOgyA sAnthayEna:| samsaranasamjvara sangamya Mugdha smithAmruthasubhEna mukhEndunAtE êpa.17. zvRyRsaEk…iqlk…Nt¦kaiNt sp<*te ivbuxnaw smaixyaGeya n>, zaNtye s ) isthecoolorbitofMoon( nilavu th Taapams slOkam, Swamy Desikan describes thepowerof describes Desikan slOkam,Swamy ) toenhance the beautyofyourmoon-likeface. The darkand ) and the unbearablefeve ) andthe SlOkam 17 SlOkam 17 SlOkam 17 e people. Yourbeautifulface( 92 relocks ofLordDevanAthan. relocks of thedarknight,whereMoonis ing during the night has the power to ing duringthenighthaspowerto the vaibhavam ofyourdarkandcurly rays. Whenwemeditate onthelustre many folds. Our scorching samsAric manyfolds.OurscorchingsamsAric of yourcurly,blacktresses,ourjoy tiful smile, that becomes the cool tiful smile,thatbecomesthecool Chandra BhimBham r arequenchedbythat ). Whenyou Thirumukha sadagopan.org ). sangamya mugdha smitha tion of the Moon of rd’s smile corresponds to the cool to the cool rd’s smile corresponds your lustrous hair resembling the dark na: samsarana samjvara sAnthayE 93 ). That combined medita mugdha smitha mukham Mugdha smitha amrutha subhEna tE mukha indu smitha amrutha subhEna Mugdha : : : OMMENTS OMMENTS OMMENTS ). That Moon (Your smile bearing face) mingles with the ). C C C ). That nectar-like beauty of the Lo ). That nectar-like beauty tE mukha IndunA kuDila kunthaLa kAnthi roopA asou sarvarI sangamyatE mukha IndunA kuDila kunthaLa kAnthi roopA asou sarvarI DDITIONAL DDITIONAL DDITIONAL A Lord DhaivanAyakan smile on His face ( has a beautiful Mukham and rejuvenating Moon ( and hued dark sampadhyathE the with (Moon) face assembly of the curly and dark locks of smiling your of nectar the of union That meditation ( curly hair (dark Night) becomes appropriate for our the banish to medicine fit a samAdhi yOgyA sampadhyathE becomes Kesam of locks dark your with face Your terrible fever of SamsAram ( sampadhyathE hair! night ( A A sadagopan.org M M --SrI Daasasatya samagrAm|| sathyamsTApayathi sakthim agaDitha gaDanA Mukha chandramouLidinakaramadhyasT of theLordwithblacktre poet of KurEsarandhasanextraordinary In SrIVaradarAjaPanchAsath,SwamyDe name isDevarAjan. Desikan developsthisthemeinHissthu Achyutha sametime.ThisisagaD Light atthe which covers theParabhAgamaspect, night) doesnothavetheneed for The mingling of that lustre from the facetotheMoon Lord’s smile-adorning forSwamyDesikantocomparethe inspiration reference, the KurEsarprovides sathakam: 34th slOkam Your CrownandtheThirumukha MaNDalam crown is reminiscent of the brightMaNDalam) islikethecoolandcomforti Sun. The dark assemblyOh theLordtruetoHisdevotees!Your of hair in between one placeaddstoeachot Here, KurEsarsuggeststheunlikelypr ParabhAgam nanukounthalItamisrA” “GamithA tavavakthrachithrabhAnO: radiant facetotheSunanddark In his31 The dark,curlylocksandtheFace oftheLordalaKuresar M EANING EANING EANING st : : : slokamofSrIVaradarAjaStha her's separatebeauties( sses andHiscoolMoon-likeface: parabhAgam. SrIvathsAngAcchAr Swamy parabhAgam. SrIvathsAngAcchArSwamy locks ofhairtothemoonlessnight: itha gaDana sakthi for the Lord. Swamy itha gaDanasakthifortheLord.Swamy Face (Moon)withthe 94 instead oftheSun (alaKuresar). thi oftheLordKaanchipuram,whose brightandbeautifulface(Thirumukha esence ofdarknessandbrightnessat refers totheunionofdarknessand ithastava chikura bhArAndhakAra: | chikura bhArAndhakAra: ithastava ng (full) Moon. The radiance of your ng (full)Moon.Theradianceofyour sikan developstheabovedescription ic visionoftheunisonCrown vam, KurEsar comparestheLord’s vam, KurEsar is dense and dark like (a moonless) (amoonless) is denseanddarklike parabhAgam dark tresses (dark ). Withthis sadagopan.org st slOkam of the the of slOkam th ng Your sevai a testament sevai a testament ng Your slOkam as the union of the dark dark the of union the as slOkam th ved from that union (destruction ofved from that union (destruction to unite things and principles, which to unite things ) and andhakAram of the (Darkness osed by Swamy Desikan after SrI after SrI osed by Swamy Desikan have roots thus in Swamy KurEsar’s 31 roots thus in Swamy have experience the bright Sun and the cool cool Sun and the bright the experience the Moon of the Thirumukha manDalam the Moon of 95 up one step further in the 34 quest of Bhagavath RaamAnujA. quest of Bhagavath RaamAnujA. both of them, when havi them, when both of rred to in this 17 rred to in this together normally). together normally). of The sight Moon together. gaDanA Sakthi (power to your agaDitha can not be experienced (Moon), Dinakaran (Sun Mukha Chandran here by Swamy Desikan. night) are united Desikan refe What Swamy of the Lord) with night (black tresses the fever of SamsAram) is taken was comp Achyutha Sathakam, which DevanAyaka Both of them PanchAsath. night. It is rare indeed for some one to for some one is rare indeed night. It (Face of the Lord) and the blessings deri (Face of the Lord) and the slOkam of SrI VaradarAja Sthavam, whichslOkam of SrI VaradarAja was composed in of Lord front VaradarAja Kaanchi at the re of sadagopan.org M M not infrontofYou,mymi beauty ofyourmostbeauti Oh theLordofDevAs(DevapathE)!Wh || madeeyam svAntham vibhUshayathidEvapathE kAntham mukhamkanakakaithakakarNapooram | lambALakam laLithakunDaladarsaneeyam bimbAdharam vikachapankajalOchanamtE mdIym!.18. SvaNt BimbAdharam, Vikasa Pankaja lOchanam, lamba aLakam BimbAdharam, VikasaPankajalOchanam,lamba that unique soundharyam: that uniquesoundharyam: nd is filled with the floo ful faceandreflect onit (2) th SlOkam 18 SlOkam 18 SlOkam 18 slOkam set in Vasanthatilaka meter, slOkamsetinVasanthatilaka Kanaka KaithakakarNapooram 96 Theremainingtwo areaabharaNams the collective beauty of the the collectivebeautyof ing yourbeauty-ladenface?Five h addtothenatural beautyofYour ur facedecoratesadiyEn’smind en adiyEntakesintheintegrated d of that nectarine beauty. d ofthatnectarinebeauty. atthetimeswhenIam ). . -- are -- are sadagopan.org Kanaka ). Your dark and and dark Your ). with its tinge of red remind me remind tinge of red with its my mind a beautiful abode for thatmy mind a beautiful abode . Over the ear region of Your face, ear region of Your face, . Over the s it sanctified and enriched. The s it sanctified s with the beauty of the aabharaNams ) are radiant with their own jyOthi to ) are radiant 97 Vikasa pankaja lOchanam Vikasa pankaja raNams ( resembling ThAzhampoo ) extend down to your hip. The two beautiful to your hip. The ) extend down vikasa Pankaja lOchanam ) are seen. Thus the beauty of your face flows like a flows like a beauty of your face the ) are seen. Thus laLitha KuNDalam lambhALakam ). Your soft and beautiful eyes soft and beautiful ). Your BimbAdharam of the just-blossomed lotus flower ( ( curly tresses makara KuNDalams ( beauty of Your face the overall enhance symmetrically placed golden aabha The hue of your beautiful red lips reminds me of the ripe kovai fruit ripe kovai fruit me of the lips reminds red of your beautiful The hue ( integrated soundharyam. kaithaka karNapooram in my mind and makenectarine flood of yours join unparalleled natural beauty by your bhakthAs and makes presented sadagopan.org A A aabharanam ofauniquekindfor hismind( of theLordandaabha of thetwo(thelimbswithnaturalbeautyitsownconstitutingface AchAryaas. SwamyDesikanacknowledgesin why wepresentAabharanamstoperumA combinedeffectis kruthathvatham, the thus are“kruthathvatham”".Whentheakruthathvathamjoinswith RathnAngi aremadebyBhakthAswith aabharanams liketheearrings (karna PerumAL’s ThirumEniisnotcreated special statusofauspiciousness association withHis dhivyaMukham, intheformofwovenThaaz sevvippoo beautiful aabharanamsusedinadorning onlyHisowndhivyasoundharyambutalsoaddsbeautytothe displays not glories prEyas). ThatwondrousLordinarchA superior andauspiciousguNasthat “ wordsis KurEsar’s PerumAL in A DDITIONAL DDITIONAL DDITIONAL (“adhbhutham mahathaseemabhUmak O O O BSERVATIONS BSERVATIONS BSERVATIONS : : : raNams associated with them) serves as an raNams associatedwiththem)servesasan (“thvadhgathataya subheebhUyam yaathA”). (“thvadhgathataya Thunga MangaLaguNAspadhan 98 bless thebhakthAswithSrEyasand form at Dhivya desams with unmatched kuNDalam), svarNa karNapooram and kuNDalam),svarNakarNapooram great devotion withHisanugrahamand devotion great Him likethe makarakuNdalams,golden these aabharaNams have attaineda by anyone (akruthathvatham). The by anyone(akruthathvatham).The madeeyam svAnthamvibhUshayathi L followingthesacredstepsofour multifold andindescribable.Thatis hampoo leaves.Becauseoftheir this slOkam that the combination thisslOkamthatthe am nisthulamkimchidhvasthu”) ” (theabode of ). sadagopan.org . If it is so for human beings, it is . If it is so for human beings, r, the beauty of your forehead is is forehead your of beauty the r, i from a small portion of a drop ofi from a small portion of a htami chandran by many levels and e the beauty of Your forehead with e the beauty of Your forehead htami days, Kalai the form of Chandra rives his own limited beauty from the beautiful would be for Your Forehead. would beautiful Such is the soundharyam and power of 99 Your soundharyam-filled forehead. There Your soundharyam-filled forehead. There SlOkam 19 SlOkam SlOkam 19 SlOkam SlOkam 19 SlOkam iyam rajanI karENa surpte Évtae llaqe, Description of the Forehead of the Description of the Lord : : : Èy]> pura s pué;ae=jin zUlpai[>.19. EANING EANING EANING M sweat associated with Your forehead. Your incomparable forehead! eternal. The power of your forehead is comprehended by the fact that it gave gave it that fact the by comprehended is forehead your of power The eternal. birth to the Trident-wielding Soola PaaN will be most beautiful to look at. The poets are fond of comparing the beautiful are fond of comparing the beautiful to look at. The poets will be most beautiful chandran person’s forehead to that ashtami times easy to deduce how many more of As the beauty Your forehead beats instructs us that Ashtami Chandran de richest source of soundharyam (viz), ashtami chandran. his optimal beauty does not last In the case of Chandran, beyond the ashtami dinam. Forhoweve you Oh Lord DhaivanAyakA! On the Sukla as Oh Lord DhaivanAyakA! On yTSved ibNÊ ki[kaeÌt buÓudaNt> labdhA tiTou kvacchid lalADE | LakshmI: sTirA SurapathE bhavathO budhbudAntha: yath svEda bindu kaNikOdhgatha SoolapANi: || tryaksha: purA sa purushOajani compar poets is some thing else, when rjnIkre[ lBxa itwaE Kvicidy< lúmI> iSwra M M sadagopan.org A A PaadhukA sahasram (SanchAra PaadhukA sahasram(SanchAra Paddhathi). inthe317 referred tobySwamy Desikan Ashtami tiTiisalso sacredforKris poets. (KrishNa andSuklaashtamis)by toth boon ofcomparison derived. ChandranworshippedtheLord one ofthebeautiesLord'sfore Moonhasabeauti On ashtamidays,the (LalADa Lakshmi). got throughcomparisonwiththeSoundh Here, Kuresarasamasterpoetrefers || BhavathOLALAADALAKSHMYA VarAdhAbhUdh upamAnaja sampadhEhisEndhO: nirAsadhAshtameethi| vishamI-bhAva UbhayOrapi pakshayOsthiTiryA thesameword,LakshmI: Sthavam using his SriVaradarAja ofthebeauty KurEsar’s description The usageoftheauspiciousword,“Laksh ( Chandran ( This beauty ( Lakshmi: sTirASurapathEbhavathO lalADE LabdhA tiToukvacchidiyamrajanIkaRENa of LordDevanAthanthisway: Swamy Desikanreferstothepermanent A sTirA DDITIONAL DDITIONAL DDITIONAL ), whereasthebeautyof theAsht Kavachidh tiTourajani karENalabdha Kavachidh O O O iyam Lakshmi BSERVATIONS BSERVATIONS BSERVATIONS e beauty of the Lord's forehead on Ashtami days e beautyoftheLord's foreheadonAshtamidays : : : ) acquiredfromYourfo 100 hNAvathAram (JanmAshtami), which is which (JanmAshtami), hNAvathAram to the BhAgyam that Ashtami Chandran to theBhAgyamthatAshtami head fromwhich the ofThiruvahIndhrapuramandgotthe the foreheadofLordVaradarAjanin ami chandranlastsonlyoneday. soundharya Isvaryamoftheforehead mi” fortheforeheadcanbelinked to arya oftheLord’sforehead Lakshmi ful semi-circular shapethatreminds th slOkamofSrIRanganAtha ) isfirm andunchanging rehead by the Ashtami rehead bytheAshtami Moon's beautyis sadagopan.org ! On Your beautiful blue forehead, ! On Your beautiful blue forehead, kAppu has been adorned by You to tion of the auspicious Thiru MaNN Thiru tion of the auspicious t of the dark blue rain clouds. That the minds of those, who worship You. forehead however lasts forever and forehead however lasts forever and e lustrous ThirukAppu, which is Mann DevanAthan, Swamy Desikan finds the DevanAthan, of time and will disappear. The lightning of time and will disappear. The lightning 101 SlOkam 20 SlOkam SlOkam 20 SlOkam SlOkam 20 SlOkam Description of ThirumaNN Kaappu Kaappu of ThirumaNN Description ma¼i¦k àdIpm!.20. : : : EANING EANING EANING M Oh DhaivanAyakA! Oh NeelamEka ShyAmaLA Oh DhaivanAyakA! Oh NeelamEka one has the darsana soubhAgyam of th like the radiant lightning that jumps ou small amount last for a lightning would lavANya varshiNI lalADa-tadE ghanAbhE bibrath taDithguNa visEshamivOrdhva puNDram visvasya nirjapathE tamasA aavruthasya pradeepam manyE vibhAvayasi mangaLeeka of brilliant Thiru MaNN kAppu on Your lav{y vi;Ri[ llaqtqe "naÉe lav{y vi;Ri[ ibæt! tiqÌ‚[ ivze;imvaeXvRpu{f+m!, ivñSy injRrpte tmsa==v&tSy mNye ivÉavyis Lord of the forehead On the beautiful PuNDram and his saluta radiant Urdhva Kaappu takes this form: minds removes the dark clouds of Ajn~Anam in the in ajn~Anam of darkness the remove to MaNN whether that Thiru One wonders lamp auspicious an as serve of Your devotees. M M sadagopan.org A A beautiful forehead described as“Bha The sacrednessof the UrdhvaPuNDra bahumAnAthki urdhva puNDratilakam bhakthajanAnithiur uddharathupari DevanAthan. (“ImayOrTalaivan”): by Lord focusingontheUrdhva PuNDram aslOkam Swamy Desikantocompose MaNN KaappuofLord VaradarAjan andthisslOkammighthaveinspired In his26 A DDITIONAL DDITIONAL DDITIONAL th slOkamofSrIVaradarAjaSt O O O BSERVATIONS BSERVATIONS BSERVATIONS lustrous thirumaNkAppu : : : dhvathAsrayana soochithasakthim| dhvathAsrayana 102 m bibharshiVaradha!sva-lalADE|| ktha JanAn Upari uddharathi ithi ktha JanAnUpari uddharathi m and its symbolism on the Lord’s on theLord’s symbolism m andits havam, KurEsarsalutestheThiru sadagopan.org is what the Lord is what the Lord not only beautiful like the bright like the bright beautiful not only on cloud but it is also to signal the the signal to also is it but cloud on ina: pApakAriNa:). Urdhva PuNDram janams through its upward posture janams through of Urdhva PuNDram adorned by SrI of Urdhva PuNDram rAdhi Maargam). This rAdhi Maargam). PuNDram. Therefore Swamy Desikan PuNDram. Therefore 103 DevanAthan at ThiruvahIndhrapuram. DevanAthan at focused on the beauty and significance beauty focused on the seas dark blue rainy out of the lightning reserved for bhaktha superior gathi yath puNDram prAN (Urdhvam nayathi leads its wearers to Urdhva gathi (archi adorning Urdhva conveys by Himself UrdhvAsrayaNa soochitha sakthim”. It is sadagopan.org A M A M rescue. Thusyourearsrendergreat influence thatYourears of youandblessthechEthanams sufferings oftheChEthanamswhocryout Those sacredearsofyourspersuade to comethehelpof ChEthanams andbringthem totheatte sensitive antennaassemblies, theears (i.e.), theears.Thelamentsbype Here, Swamy Desikanrefersto theservic directions werebornoutofyourears Oh DhaivanAyakA!TheVedicscholarsre svayamtvAm|| aadhisathi aasA: prasAdhayithum prajAnAm aakarNitE tadIyamArtharEva hEthum adheethavEdA:| prasava aasAgana aahu: sruthimvibudhanAyakataavakeenAm Aaza>àsaxiytu O O O BSERVATIONS BSERVATIONS BSERVATIONS Description of the Ears of the Lord these sufferingchEthanams. hold over You. Youcometotheir (ChEthanam’s) hold overYou. : : : SlOkam 21 SlOkam 21 SlOkam 21 service tothesufferingchEthanams. 104 ( “Disa: srOthrAth”-- youtochaseawaythesorrowsand ntion oftheir Lord andstimulateHim withauspiciousnessbasedonthe fer toVedamspointingoutthatthe pick upthesemoving cries ofthe ople come fromalldirections.As e rendered byone limbof theLord movingly abouttheirplightinfront Purusha Sooktham). Sooktham). Purusha sadagopan.org “aadhisathi” This word can word This help but did not with wishes in the with wishes in Swamy Desikan also “AasA”. “AasA”. “aasA” This word can or mean Vedam His interest to come to the rescue His interest to come to the When these ears of yours hear the yours hear ears of When these to indicate directions in the first in the first to indicate directions rd had the intent to g the birth of the ten directions from directions from of the ten g the birth “Sruthi”. the four VedAs, Swamy the four VedAs, comments: 105 shes and give them sadhgathi. shes and give them sadhgathi. “aasA” refers to the birth of the groups of ten birth of the groups of refers to the le meanings of the word, of the word, le meanings suffering samsAris, they persuade you to redress suffering samsAris, they persuade “iyam sruthi: aakarNithE prajAnAm aartaravE aasA “Aasa gaNa prasavam” mean directions or wishes. In identifyin or wishes. mean directions the Lord’s ears as pointed out by the Lord’s ears Sruthim aasA gaNa prasava“thavakeenAm aahu:”. hEthum referring to directions. After paadham of slOkam, Swamy Desikan identifies the of the word meaning uses the double Ears. second paadham: prasAdhayithum svayam tvAm aadhisathi”. heart-rending cries of the their sorrows and fulfill their wi Lo The some thing. means the kindling of The ears kindled and stimulated execute it. SamsAris. of the suffering Swamy Desikan uses the doub Desikan uses Swamy sadagopan.org A M A M equal inpower.Swamy Desikanisoverco here tosaluteHimas thematchlessLord LordofThiruvah Swamy addressesthe flood andengageinlotofsports( beauty. In that floodofjyOthi, Yourkun assembled beforeYou,thelustreof when Your face movesmoving silveryappearanceisbeautifultowatch.OhLord!Ina similarmanner, in different directionssymbol foradorninghisflag.Whenthe to look at hasbeensatheir darsanasoubhAgyam.It the Bhaktha Janamsprovide abeautifulsighttothose,whost Oh DhaivanAyakA!TheMakaraKundal bhUshAmayee makarikAvividhAnvihArAn|| sTitidarsaneeyA pushyathyasou prathimukha | ruchirEtavakarnapAsE kAnti pravAha kandarpa lAnchanata ÉU;amyI mkirka pu:yTysaE àitmuoiSwitdzRnIya kaiNtàvahéi kNdpRlaÁDn tnuiôdzEknaw A M DDITIONAL DDITIONAL DDITIONAL EANING EANING EANING : : : C C C OMMENTS OMMENTS OMMENTS cre tvk[Rpaze, Description oftheLord’sKundalams ivivxan! ivharan!.22. nu: tridasaikanATa : : : SlOkam 22 SlOkam 22 SlOkam 22 vividhAn vihArAnpushyathi vividhAn 106 ams (the fish-shaped ear ornaments) (thefish-shaped earornaments) ams Your kundalams generate a flood of generateafloodof Your kundalams Indhrapuram as thridasa yEka NaaTa yEkaNaaTa Indhrapuram asthridasa fish swimagainstthetide,theirfast and infrontofyoutobeblessed with me bythebeauty of the DevAs. He has no superior or oftheDevAs.Hehas nosuperior id that Manmathanhasthefishasa id that dalams swim like the fish in aquatic dalams swimlikethe fishinaquatic and lustreofthe ). sadagopan.org prathimukha sTithi e beauty of the Kaanthi e beauty of the kandharpa lAnchana tanu:). kandharpa lAnchana ) and the flood of jyOthi flood of ) and the havam, KurEsar describes the joy havam, KurEsar describes the , when they swim against when flood with , MakarikA Kundalams and visualizes Kundalams and the many Kaanchi (DevarAjan) confer on him: Kaanchi (DevarAjan) confer 107 ms (blissful light show). ). He is overcome by th by overcome is He ). ). It is like an ever-changing kaleidoscopic display display kaleidoscopic ). It is like an ever-changing ) from flag of of the He is reminded them. Asou makarikA kAnthi pravAha ruchirE tava karNa pAsE kAnthi pravAha ruchirE tava Asou makarikA Divine ears adorned with kundalams Divine ears adorned with kundalams Makara Kundalams slOkam of SrI VaradarAja St slOkam of SrI VaradarAja ) and enjoying the flood of jyOthi originating from the Lord's ear the flood of jyOthi originating ) and enjoying th kAnthi pravAham kAnthi enchanting sports performed by the fish enchanting sports In the 27 ( flowing in it ( embedded the fish emblem Manmathan with rightSwamy is standing Lord’s kundalams in front of the ( darsaneeyA ornaments ( pravAham associated with those Makara ( their shining scales vividhAn vihArAn pushyathi of insatiable aanandhAnubhava those makara kundalams of the Lord of fish shaped aabharaNam for the ears ( for the aabharaNam fish shaped sadagopan.org overpowering hismindwiththeirJyOthiandSoundharyam. the correctoneand Lord’smakara allthese fo thatamong KurEsar concludes four questionsrelatingtotheLord’s One ofthePerumAL’snamesisMakara parikarma? mamavaa mAnasasya amsa lambyalakabhUshanamaahO! karnabhUshaNam ?uthAsamvibhUshA? karNikA tavaKareesa!kimEshA . Oraretheytheretoserveas 4. Aretheyenhancements tothebeau 3. fortheuppershoulder?( Are theydecorations 2. Aretheydecorations fortheears? ( 1. mama mAnasasya parikarma kim? parikarma mama mAnasasya over theshoulders? ( kim? ) Amsalambi alakabhUshaNamKim? Amsalambi earornament.Hewonders whether: objects ofbeautyformymind?( 108 Kundalams are there forenchantingand are Kundalams ) Nedum kuzhai Kaathan.KurEsarhas Nedumkuzhai ur possibilities, thefourth optionis ur possibilities, KarNa bhUshaNamkim? ty of curlylocksofhairdangling utha amsavibhUshA utha amsavibhUshA ) ) atha vaa atha vaa sadagopan.org rows could qualify to become the rows could qualify to become n to create the bow of Manmathan? of Manmathan? the bow n to create ese assigned responsibilities, Brahma ese assigned responsibilities, tiful bow. Since the beauty of your tiful bow. your brows to get the clue about the your brows to get the clue ahmA uses it as a model to create looking at your beautiful brows, where beautiful brows, at your looking 109 ) for the bow of Manmathan. chant the people of the world. chant SlOkam 23 SlOkam SlOkam 23 SlOkam SlOkam 23 SlOkam devpte æuvaE te, Description of the beauty of the Lord’s Brows the Lord’s beauty of of the Description : : : EANING EANING EANING M MathrukA (the primary model/mold This frequent darsanam of your bow-like eyebrows gives BrahmA the the BrahmA gives eyebrows bow-like your of darsanam of looks every second at the movement successive steps of creation. frequent This to create Manmathan’s beau confidence brows captivates and all, Br enchants Manmathan’s bow used by him to en If BrahmA did not have the benefit of would BrahmA have gotten the inspiratio Nothing but Your most charming eyeb Oh Lord of the DevAs! You commanded Your son, Brahma Devan to engage in in engage to Devan Brahma son, Your commanded You DevAs! the of Lord Oh of th For execution creation. the act of nEthum sarOja vasathi: nijamAdhirAjyam nEthum sarOja vasathi: nijamAdhirAjyam nithyam nisAmayathi bhruvou tE | devapatE vimOhanArhaa yEvam na chEdh akila janthu kim mAtrukA bhavathi kAmasarAsanasya || netu< sraejvsitinRjmaixraJy< inTy< inzamyit ivmaehnahaR @v< n cedioljNtu zrasnSy.23. ik< mat&ka Évit kam M M sadagopan.org A A sarAsanasya? The question thatSwamyDesikanasksis:“ become effective in its duties( world andthroughtheirpowerconfer ThiruvahIndhrapuram transferthepowe Brahma. toinspire contender the perfect shapeoftheLord’s ey the SugarcanebowofManmathA?)andan A DDITIONAL DDITIONAL DDITIONAL C C C ” (What vasthuwouldhaveserved OMMENTS OMMENTS OMMENTS brahmA alwayslooksatyoufor clues : : : Sthree-Purusha VaseekaraNam 110 e browsalonepromptedeveryother Those brows of the Lord of theLord of Those brows onManmathA’sbowthepower to swers thatthematchlessbeautyand r ofenchantingth asthemodelforcreationof Kim mathrukA Kaama Kim mathrukA e beings ofthe ). sadagopan.org ) Satthva and Snigdha rds’s dayA-filled eyes with that of ful eyes remind adiyEn of the Milky Milky ful eyes remind adiyEn of the comparison with the choice word comparison with the choice word area and extend over long distances. ures of the waves of the Milky Ocean. of the waves of the Milky Ocean. ures one desires. Those eyes are extended one can obtain all one want from thoseone can obtain limitless DayA. The glances originating limitless DayA. The glances als. Ocean break The waves of Milky 111 SlOkam 24 SlOkam SlOkam 24 SlOkam SlOkam 24 SlOkam meanings of two words ( words two of meanings : : : vEla dayOttharangam it ivlaecn< te.24. OMMENTS OMMENTS OMMENTS C C C Description of the beauty of the Lord’s Eyes the Lord’s beauty of of the Description : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M to achieve the comparison between the Lo to achieve the comparison between the the Milky Ocean. Swamy starts the auspicious waves. Those waves are wide in auspicious waves. Those waves Swamy Desikan uses the double ceaselessly at the banks gently. People gently. at the banks ceaselessly feat Your captivating eyes have all these and benevolence Your eyes are full of the boons that all from those eyes gives Oh Lord DhaivanAyakA! Your most beauti Oh Lord DhaivanAyakA! Your aalakshya satthvam athi abhyarTinAm abhimatha prathipAdanArham | snigdhAyatham praTima sAli Suparva nATa dugdhAmbudhE: anukarOthi vilOchanam tE || anim Ocean, which is full of aquatic your ears and are wide. to all the way Aalúy sÅv< Aitvel dyaeÄr¼m! àitpadnahRm!, A_yiwRnamiÉmt zail supvRnawiõGxayt< àiwm ÊGxaMbuxernukrae A M A M sadagopan.org “Aalakshya Satthvam”. eyes isequally alluring: (in thecase oftheMilkyOcean).Rest “Snigdha” Next, SwamyusestheprayOgamof eyes (fortheLord)orfilledwithmany 1. celebration oftheDayA guNamoftheLord). breaking onitsshores (Vide:DayaSathakamforSwamy Desikan’s AthivEla dayOttharangam: can mean friendly and welcoming (for the Lord’s eyes) orbeautiful can meanfriendlyandwelcoming(fortheLord’seyes) This can meaneitherfilled The wavesofMilky ocean The Oceanwith ceas 112 “Snigdha vilOchanam”. aquaticanimals(fortheMilkyOcean). of thedescriptionsaboutLord’s with satthvaguNaminthose eless waves of DayA eless wavesofDayA Here theword sadagopan.org tE Like a Kalpaka tree fit Kalpaka tree Like a Here, the salutation toHere, the salutation ). ll of Vaathsalyam at seeing His ll of Vaathsalyam from ear to ear and wide so that from ear to ear mparsion that the Lord’s auspicious mparsion that seeks (Here the Lord DevanAthan's DevanAthan's the Lord seeks (Here lky ocean on which He rests ( lky ocean on which He rests 113 ambudhE: anukarOthi to grant any boon that the devotee the devotee any boon that to grant is hailed). oudhAryam/generosity praTimasAliSnigdha aayatham tE VilOchanam: which are fu of the Lord, the eyes are long stretching bhakthan; they any thing. they do not miss the mi eyes are very much like dugdha vilOchanam abhyarTinAm abhimatha prathipAdhana arham: prathipAdhana abhimatha abhyarTinAm 3. 4. concludes on this basis of co Swamy 2. sadagopan.org sacred glancesonchetanams 114 sadagopan.org like being soaked like being ster of those devAs, who travel in blessed one feels blessed one feels ances directed at the chEthanams effortlessly in sportive manner. Your effortlessly in sportive manner. r touch the ground)! Your eyes move Your eyes ground)! r touch the r of Lord’s KatAksham KatAksham r of Lord’s quiry about heir well being. When those ossomed lotuses. When Your glances fall ossomed lotuses. When Your those sacred glances fall on me, adiyEn’s on me, adiyEn’s those sacred glances fall 115 SlOkam 25 SlOkam SlOkam 25 SlOkam SlOkam 25 SlOkam : : : ivfiMbt muGxpÒE>, ivfiMbt muGxpÒE>, OMMENTS OMMENTS OMMENTS C C C Descriptionof the Powe : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M in the rain of life-granting nectar. As VimAnams in the sky (whose feet neve VaimAnika Adhipa! Oh Lord who is the Ma glances of Yours fall on a ChEthanam, that comfort like standing mind and body are rid of all tApams and enjoy the cool under a most shady tree on a broiling day. auspicious eyes appear like the just bl auspicious eyes appear like on a chEthanam, Your joy over gaining that chEthanam as Your Prapannan is Your gl evident. One wonders whether of in incorporate inside them the words Oh Lord DhaivanAyakA!Your leelai of glances are eager to perform the its beings protecting the Universe and visvAbhirakshaNa vihAra kruthakshaNaistE mugdhapadmai: VaimAnikAdhipa viDambitha aamOda vAhibhi: anAmaya vAkyagarbhai: aardrIbhavAmi amrutha varshanibhai: apAngai: Aamaed vaihiÉ rnamy vaKygÉER> Aamaed vaihiÉ AaÔIRÉvaMym&t v;RinÉErpa¼E>.25. ivhar k«t][ESte ivñaiÉr][ vEmainkaixp A M A M sadagopan.org “aayathAksham, ambhuja nethram” ambhuja “aayathAksham, Varadha!thvam" ambhujAni apadhisan vadhanaEekshaNasabdhai: "paaNi pAdha Sthavam): red lotuses( KshEmam. Atthosetimes,yourfastmo performing thesedutiesofprotecti its beings( rapidly toscanyouruniverse perfor feet ofthe Lordarealllotusesinthe21 out thattheeyes,ThirumukhaMandalam according to “KaNNiNayum aravindham” Poets compareoften theLord’seyesto after beingknockedoutbyth chakshusrains inonusandbringsbacktolife arising fromYourdhivya made thesankalpamtoprotect,no dhrushti pAdha: suffering jeevan( Oh VaradarAjA!DevaPerumALE!AdiyEn rejuvenating powerof the The thirty second slOkam ( tApams miserable samsAric of SrIdwelling ofthosenectar-likeglances,ad VaradarAjachEthanams ( PanchAsathvarsha nibhai: elaboratesthose glances.Thoseglances arethe on the brAnthasya mE afflictions ( rivers ofmiragegeneratedbythese Visva rakshanavihAram asrAntha samsaraNa karma niBhIDitasya bhOga marIchikAsu asrAntha samsaraNakarmaniBhIDitasyabhOgamarIchikAsu viDamBitha mugdha Padhmai:Iva mugdha viDamBitha anAmaya vAkyagarbhai:sahitha:) anAmaya ) andarefilled withqueries ) betherevivinginstruments( ). May youravyAjaKaruNA ). May niravagraham yEthamAnA: thvadhIya KaruNAmrutha yEthamAnA:thvadhIyaKaruNAmrutha niravagraham Lord’s KaruNAKaDAkshams: tE apAngai:aardhrIbavAmi e powerfulSamsArictApams. are the additional salutations of KurEsar are theadditionalsalutations ofKurEsar ). You areintent( ). You rejuvenating showersofnectar( 116 m thesportofprotec one canstop You.ThekarunAmrutham on andvichAram(inquiry)ofYoga ving eyes arelike the fullyblossomed vere heat of the endless SamsAric iyEn feelscooled(relieved) fromthe housingthe eyes, the handsandthe Thirumangai AzhwAr. KurEsarpoints beautiful red lotuses. Examples are: beautiful redlotuses.Examplesare: is tossedaboutand about theYogaKshEmamof jeevAthu asthu ) and express great joy inside ) andexpressgreatjoyinside on whomtheyfall.Throughthe st slOkam of SrI VaradarAja slOkamofSrIVaradarAja kadAkshams fallingonthis ). krutha Kshanai:) ting theworldand ). WhenYouhave suffering in the amrutha on sadagopan.org . allaluRum ). r saluted by KurEsar in by KurEsar r saluted abhivarshathi harsham abhivarshathi 117 e Lord’s glancese Lord’s are furthe slOkam of SrI VaradarAja Sthavam ( VaradarAja Sthavam SrI slOkam of th aardhrabhAvam tanuthEaardhrabhAvam dhrushti paatha: tE Varadhaisha TangaLukku uLLa karuNai allavAjeevankaLidam yenkirAr itharkku kAraNam regarding the Lord’s lotus-like beautiful eyes. lotus-like beautiful the Lord’s regarding of th and power The richness his 36 sadagopan.org A M A M majestic noseOh is like a dam between Your huge oceanscomforted. of eyesthere, adiyEn’sconfusionsandigno ( meditates onyoursacrednoseandth and thefragranceofVedaSvAsam is naturallyfragrantbrea thenthe cheeks, WhenYourdearconsorts’lo SvAsams). out withoutinterruptionfromyoursacr uniting with eachothertocreate even and coolness.Yournoseappearslikea Oceansintheirsprawlingsize Youreyesarelikeindividual Oh DhaivaNaayakA! bhavathisamprathimuhyathOmE|| aasvAsinee priyatamAmukhapadmagandhai: aamrEDitha nAsA nNabasccharapathEnayanAbdhisEthu:| nithyOdithair-nigama ni:svasithais-tavaishA AañaisnIÉvitsMàitmuýtaeme.26. Aaèeift iàytmamuopÒgNxE> nasanÉírptenynaiBxsetu>, inTyaeidtEinRgm in>ñistEStvE;a A M DDITIONAL DDITIONAL DDITIONAL EANING EANING EANING Nabhascchara PathE : : : Description ofthebeauty C C C OMMENTS OMMENTS OMMENTS ! (Oh Lord of the DevAs, who travel intheskies!). Your ! (OhLordoftheDevAs, who : : : SlOkam 26 SlOkam 26 SlOkam 26 118 rance arebanishedandadiyEnfeels dam toseparatethes a vasterOcean.The breaths that come ed nosearetheexhaled VedAs(Veda e VedaSvAsamthatemanatesfrom ths ofTheirsunite tus facesunitewithYoursonboth o h odsNs oftheLord’sNose multipliedmanyfolds.WhenadiyEn e twooceansfrom with Your breath with Yourbreath tava yEshA sadagopan.org ). Yasya nissvasitham rd are equated here to equated here rd are aamrEDithA: This passage is anusandhEyam This passage is anusandhEyam ose of the Lord. The blending of The blending the Lord. ose of ngle with the fragrant breaths of ngle with the the manner instructed, the nose is the nose instructed, the manner s with those of the Lord carrying Vedic s with those of 119 PriyatamA Mukha Padma gandhai: sangamam Padma gandhai: sangamam PriyatamA Mukha e the exhalation of VedAs ( e the exhalation Devanathan mUlavar da Vaasanai manyfold ( da Vaasanai manyfold ). ThirukkaNNkaL of the Lo ). ThirukkaNNkaL slOkam of SrI VaradarAja Sthavam, KurEsar slOkam of SrI includes the th ) as they press their cheeks with th ) as they press ). Those fragrant Vedic exhalations mi ). Those fragrant here. comparisonthe two eyes: of the Lord’s nose serving as a dam between sEthu:” sindhO: tava naasikEva “dhrukchala In and depth. in breadth vast oceans which ar sending out breaths, VedA: of the Lord ( the dear Devis gathvA naturallytheir (Devis’) fragrant breath Ve the fragrance enhances In the 35 nAsA nayana abdhi sEthu: nAsA nayana sadagopan.org A M A M Paanchajanya, about the ad ripe Kovaifruit)is celebrated here. ANdAL hasinquiredtheLord’s remi The Lord’sbimbAdharam (redlips adiyEn’s mindwishestoengagein th soubhAgyam ofbeingincontact with those deliciouslipsofyours.Yourfl unmatched beauty.TheGopishadthesoub its treeevokethecolor ofyourlipswith ofthat The tenderredshoots youvanam (enduring,eternalyouth) isli (BimbA fruit).OhLord! Yourlipsareshin VenkatanAyaki) to enjoy Your red lips;Oh DevanaaTaa!Mymindengagespassi they remind me of the ripe kOvai fruit || mathirmE raagavathI bimbAdharam sprusathi vamsEna sankhapathinAchanishEvitham tE | aabhIra yOshidhanubhUthamamarTyanATa AaruNya PallavithayouanapArijAtham v C C C Description ofthebeauty OMMENTS OMMENTS OMMENTS cin;eivt hyanthAnubhavam ofcontac SlOkam 27 SlOkam 27 SlOkam 27 e anubhavam ofthosecelebrated lips. ute andConch(Paanchajanyam)havethe 120 nding the BhakthAs of the hue ofthe theBhakthAs of nding ke thewishgrantingPaarijAthatree. those lipsofyoursandenjoy them. onately inthecontemplation (asSrI ing withauniquered hue.Yournithya oftheLord’sLips hAgyam of enjoying with pleasure hAgyam ofenjoyingwithpleasure t withthosedelectable sadagopan.org s the curative power of the s the curative ^[ f -- f f f f ole decad to the dhivya VeNugAna VeNugAna to the dhivya ole decad gyam of the Paanchajanyam overgyam of the Paanchajanyam the t[ f cik f pAynthAdavallAy valampuriyE” pAynthAdavallAy fEka[ fTk 121 t f [l < Thirumozhi (seventh Thirumozhi): (seventh Thirumozhi p f (PeriayAzhwar Thiru Mozhi 3.6): 3.6): (PeriayAzhwar Thiru Mozhi Ekavin Kzl - PeriayAzhwar Thiru Mozhi 3.6.11 3.6.11 Mozhi Thiru Kuzhal iruNDu suruNDEria Kunchik- Govindhanudaiya kOmaLa vaayil, kumiztthuk kuzhal muzhainchugaLinUdu PeriayAzhwar tannai, kozhitthizhintha amudappunal Kuzhal muzhavam viLampum PudhuvaikkOn - Kzl --NTM: 13.4 13.4 the flute in when he plays from the lips of SrI VeNugOpAlan theertham BrundhAvanam: VaayilooRiya “AarAvamudhanaiyAnRan Amudha pularAmE parukki iLaippai neekeerE”. koNarnthu neer thAnn --NTM: a wh devotes Her father, PeriyAzhwAr nAdham arising from those lips lips of the Lord in Her NaacchiyAr Lord in Her lips of the “ThiruppavaLa SevvAy thAnn thitthirikumO?” thAnn thitthirikumO?” SevvAy “ThiruppavaLa Vaayamud“Madhusoodhan tannudaya vAi“senkaNNmAl theertham AndaL wonders about the unique SoubhA AndaL wonders Naayaki in this slOkam. DhwArakai. So does SrI Venkata 16,000 Devis at In the 13 sadagopan.org Govindham. many slOkamsofSrIKrishNaKarNAm The enjoyment oftheLord’stenderred bimbAfruit lips 122 rutham andSrIJayaDevA’sGita lips bytheGopisissubjectof sadagopan.org ). Since these ). Since sacred neck are formed by the sacred neck en her hands tightly embraced You. tightly embraced hands en her r hand acquired a blue hue because of r hand acquired a blue hue because pressed against Your neck, when she adiyEn’s mind roams around the beauty y blossomed state as a result of that 123 neck, adiyEn wonders whether the white the white neck, adiyEn wonders whether SlOkam 28 SlOkam SlOkam 28 SlOkam SlOkam 28 SlOkam mbles the state of Your VanamAlai that roams sankhanibhE mathirmE : : : PadmAlayA valaya dattha sujAtha rEkhE OMMENTS OMMENTS OMMENTS C C C Description of the beauty of the Lord’s Neck the Lord’s beauty of of the Description : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M impressions, when SrI Devi’s bangles tightly embraced You ( The rEkhAs (distinct marks) on your its proximity to your blue hued neck. As of Your beautiful neck, it is in a full aanandha anubhavam and rese Oh DhiavanAyakA! On Your majestic neck are some lines. They were formed by by formed were They lines. some are neck majestic Your On DhiavanAyakA! Oh wh golden bangles, SrI HemAbhjavalli’s PadmAlayA valaya dattha sujAtha rEkhE thvath kAnthi mEchakitha vismEra bhAva ruchirA vanamAlikEva kaNDE guNeebhavthi DevapathE thvadIyE like When adiyEn enjoys Your conch Paanchajanyam resting left uppe on Your round and round Your neck. dÄ sujat reoe pÒalya vly mecikt zŒinÉe mitmeR, TvTkaiNt ivSmer Éav éicra vnmailkev k{Qe gu[IÉvit devpte TvdIye.28. A M A M sadagopan.org ( neck. adiyEn’smindisdeeplyinvo fully blossomedflowersfromtheforest itself aroundthesoundharyamofYour state duetotheenjoyment ofthebeauty ( the whiteConch(Paanchajanyam)andit ( areasso andAuspiciousness Isvaryam rEkhAs originatedfromMahA guNeebhavathi thvath kAnthimEchakithaSankhanibhE neelamEkha nibhashyAma varNam mAlA offully-blossomed flowerscirclesaroundYourneck ). Lakshmi, they aresalutedas Lakshmi, they ) oftheneckandThirumEniisreflectedon 124 lved inthisenjoyable anubhavam ). adiyEn’smindisinafullyblossomed takes onYour(theLord’s)bluishhue neck justastheVanamAlaiwithits ciated withthem. Thebluishhue of Your neck region and has circled (wildflowers)circlesaroundYour “SujAtha RekhA”. sadagopan.org ms point out that the arms extended ms point out that the arms extended from shoulder to the knees as the from shoulder to the knees arms beautify the weapons that they embrace from those strong arms just embrace from w, the chord of the bow leaves a welt, the chord of the bow w, t of your arms with beautiful mid arm Utthama Purushan. Is it therefore any Utthama Purushan. Is it therefore 125 SlOkam 29 SlOkam SlOkam 29 SlOkam SlOkam 29 SlOkam is held tight by her lover. Dam parirabyathE dhee: || Description of the beauty of Lord’s beauty of of the Description Hands : : : EANING EANING EANING M down to one’s knees is the symbol of an down to one’s knees is the symbol extending wonder that Your arms are she when like a maiden feels, Oh Lord of DevAs! SaamudhrikA lakshaNa give any boon except Moksham, Your PaarijAtha like hands does grant hEthi jAlai: aajAnu lambibhi: alankrutha grant paarijAthai:jyAgAtha raaji ruchirai: jitha | does jAthAsangA thridasa pungava chithrAngadai: hands tvath bAhubhi: mama dhru like PaarijAtha Your can that tree PaarijAtha Parama Purushan? Your naturally strong Moksham, to contrast In behold. except to beautiful is boon itself any which give Moksham as well as what one desires. My mind is deeply lost in the enjoymen and enjoys the many kinds jewelery of heitjalE> AajanuliMbiÉrl»¯t éicrEijRtpairjat>E, Jya"at raij jats¼a icÇa¼dEiôdzpu¼v xI>.29. TvÓahuiÉmRm †F< pirr_yte adorn. When You aim your arrows with Your bo M M sadagopan.org A A again fromtheatrocities sought HisrefugedownsinceHeisAc Tatthvam oftheLordarebeingcelebrat arms, matchlessoudhAryam(generos dhivya (Valor), the Baahu ParAkramam (characteristics) ofthearmsLord mama dhee:dhrudamparirabhyathE the tight embracefrom theathyanthabhak tightly embracedsays “Mama dhee:dhruDamparirabyathE” A DDITIONAL DDITIONAL DDITIONAL 5. weapons the hands adorn These 4. The lower handsarelong an Theyarebeautifultobeholdwith 3. 2. They arevictorsover theb 1. Adorning novelbanglesonHisShoulders ( jAlai: Saarangam, andMacebeautifytheseweapons ( lambibhi: the Lord’sbow( tree cangrant MokshaSukham PaarijAthai: angathai: samanvithA C C C ) OMMENTS OMMENTS OMMENTS ) ) inthattheLord’shandsalon jyAgAtha raajiruchirai: : : : of their enemies (asurAs). of theirenemies(asurAs). Lord’s stronghands( Lord’s ) DevanAthan?Theyareknownfor: 126 d reachdowntotheknees( confesses SwamyDesikan.Mymindis oon grantingPaarijAthatree( hyuthan. HesavestheDevAstimeand ity) andMOkshaDaayakaMukuntha soundharyam (Divine beauty)ofHis (Divine soundharyam theweltsformedbychordsof than of Lord DevanAthan as he feels ashe than ofLordDevanAthan ). WhatarethelakshaNams ed here.Heneverletsanyonewho like Sudarsanam, Paanchajanyam, like Sudarsanam,Paanchajanyam, ) thvath bAhubi: jAtha SangA e in contrast to that divine thOL vaLaikaL/Chithra vaLaikaL/Chithra thOL alankrutha hEthi alankrutha AajAnu Jitha sadagopan.org and trust (MahA and Paanchajanyam a sense of hope y those, who offend your devotees.y those, who offend your of the Disc and Conch Disc and of the t abhaya mudhrA to offer protection a blue (indhraneela) mountain. These a blue (indhraneela) mountain. mind us of the simultaneous udhayam mind us of the simultaneous d chase away SaraNAgathA’s lingering Dharmam for the Lord. His abhaya Dharmam for the Lord. His abhaya m and the dazzling white Conch on Your m and the dazzling white Conch of that commitment to protect the on, then Sudarsanam 127 the SaraNAgathAs about have any doubt SlOkam 30 SlOkam SlOkam 30 SlOkam SlOkam 30 SlOkam : : : OMMENTS OMMENTS OMMENTS C C C : : : Description of the beauty of the Description EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M your ability to come to their protecti reveal their power as Your weapons an doubts and fill the SaraNAgathAs with VisvAsam) about Your omnipotence. hastham is the most assuring symbol SaraNAgatha rakshaNam is Parama to those, who seek your refuge. If upper hands of your blue-hued body re upper hands of your blue-hued the Moon on (rise) of both the Sun and to destro two weapons have the power Through Your lower right hand, you spor Oh Dhaiva Naayaka! The radiant Chakra neelAchalOditha nisAkara bhAskarAbhE neelAchalOditha nisAkara bhAskarAbhE | Sankha ChakrE sAnthAhithE SurapathE tava pANEramushya bhajathAm abhayapradasya prathyAyanam jagathi bhAvayatha: || svabhUmnA inzakr ÉaSkraÉe nIlaclaeidt surpte tv zŒc³e, zaNtaihte ÉjtamÉyàdSy pa[ermu:y àTyayn< jgit Éavyt> SvÉUåa.30. A M A M sadagopan.org Lord DevanAthan isSathyaVratha Lord DevanAthan bhAvayatha: sva-bhUmnA prathyAyanam amushya pANE: the AbhayapradhAna hastham generate trustinthemindsofdoub Him willalwaysbearfruit(Phala-avinA both Sakthi(power)andKaaruNyam( vishaya SaraNAgathi SaraNAgathan. The SaraNAgathi harm Hisdevotees. chakram andSankhamremindoneofthe assuresth hastham, LordDevanAthan NammAzhwAr saluted(ThiruvAimozhi: nAsamseysathirmoorthy” kootavalvinayai “TamarkaL RakshaNa dharmam)andisdhruDavikraman through His abhayahastham. HeisDh ”. It is the SaraNAgathi offered by the Lord, who has ”. ItistheSaraNAgathiofferedbyLord,who sooryOdhayam &chandrOdhayam through theirownsakthi( offered bytheLord is “ 128 n announcing SarN Armikan (deeplyrootedinSaraNAgatha bhUthai:). TheChakramandtheSankhu DayA ting SaraNAgathAs about thepowerof about ting SaraNAgathAs e SaraNAgathan of RakshaNam. His His ofRakshaNam. e SaraNAgathan Lord’s powerstodestroythosewho 8.10.9). WithHisabhayapradha ). The SaraNAgathi extended by extendedby ). TheSaraNAgathi (ofunfailing valour).OurLord is ) . Agatha RakshaNam amarTa-KaaruNIka amarTa-KaaruNIka abhaya pradasya abhaya pradasya as Swamy sadagopan.org ) is described as ) is described as e or unagitated. That ocean of ruNA. When a suffering jeevan them happy. This abhaya hastham is abhaya hastham This happy. them , which is like the beautiful red coral o constantly acquires pApams and is the Lord’s Abaya the Lord’s Hastham ght hand grants freedom from fear from fear ght hand grants freedom Your mercy and with its red hue shines hue shines Your mercy and with its red Ocean of mercy and compassion for His 129 KaruNAmbhudhi SlOkam 31 SlOkam SlOkam 31 SlOkam SlOkam 31 SlOkam : : : ” or one, which is imperturbabl ) born out of that ocean of Ka OMMENTS OMMENTS OMMENTS C C C : : : Description of the beauty of of the Description EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL AkshOpaNeeyam VidhrumaAbham A M Lord’s KaruNA samudharam ( Mercy is vast and still. Out of that that of Out still. “ and vast is Mercy adiyArs rises the right hand of the Lord ( sees that reassuring abhaya hastham, all his sorrows are forgotten and his Oh Dhaiva NaayakA! Your uplifted ri akshObhaNeeya karuNAmbudhiakshObhaNeeya vidrumAbham bhakthAnuranjanam amartyapathE thvadeeyam | madeeyE nithyAparAdha chakithE hrudayE datthAbhayam sphurathi dakshiNa paaNi padmam || (abhayam) to Your adiyArkaL and makes ivÔumaÉ< A]aeÉ[Iy ké[aMbuix AmTyRpte TvdIym!, É´anurÃn< ùdye mdIye inTyaprax cikte pai[pÒm!.31. dÄaÉy< S)urit di][ in firmly stands Yours of hand sacred This beauty. divine and of the Ocean from born coral like the exquisite with adiyEn’s heart and comforts adiyEn, wh afraid of their fruits. A M A M sadagopan.org due totheconstant handlingofthestick (kOl) factor forthereddening ofthe Palmscouldbe kim?) His palms houses oftheGopis,whic to crawlonHiskneesandhandsasaninfant atthe acquired duringKrishNAvathAram,where Hehad wonders whetherthatcorallikecolor was Coral orthetipofacreeper). TheAchAryan the Lord’spalmshavingatenderredcolor(like SlOkam). HerekUresargivesthreereasonsfor SthavaslOkamofKurEsar(46 VardarAja onehastorefertheSrI Janams, SaraNagatha Abhaya Hastham pointed towards the To comprehendtheorigin (abhaya hastham)ashavingthe hue ofared coral. Swamy Desikansalutesth through His abhayahastham.Itisth PerumAL hasatitleasSaraNAgathaSamr to protecttheJeevanafterthatac time SaraNAgathythroughAchAryAsand abhaya hastham, Hisprot SaraNAgathy tobeassuredof Lord itis stoppingindicatesthat suggesting onlyThat AbhayaHastham(outstretchedPalm once andinjunctions. therein myheart, whichisafraidofth Padmam is nomind need is filled to with repeat joy ( that performance of . He wonderswhether anothercontributing ). Thatpowerfulhandof Yoursofferi (Vraja sadanaanganEshurinkhAtha “alam” (pOthum /enough). He is easily satisfied withthatone (pOthum /enough).Heiseasilysatisfied h ledtothereddeningof Bhaktha anuranjanam thvadheeyam DakshiNa PaaNi DakshiNaPaaNi anuranjanamthvadheeyam Bhaktha oftherednessHis e Lord’s inner hand hand e Lord’sinner t of Prapatthi (UpAya anushtAnam). t ofPrapatthi(UpAyaanushtAnam). e manifestationofHisDayAKaaryam. 130 e daily trespasses to Your saasthrEic YoursaasthrEic e dailytrespassesto enoughtoperformSaraNAgathythe ection. He seems to say through Hisection. Heseemstosaythrough akshakan andthatHedemonstrates ) appears tosayhalt;thatgesture ) appears does notneedany morepersuasion ng protectiontoalljanthusshines th RatnAngi forgadAhastam sadagopan.org (gOpa gOshtyAm gOyashti gOshtyAm (gOpa as PaarthasArathy atas PaarthasArathy Kuru 131 d leaning heavily on it heavily on d leaning Yet another reason is given to us holding the ropes and and the ropes to us holding is given reason another Yet (Haya naya tOtthrayOr vaa?) (Haya naya tOtthrayOr grahaNavasAth vaa?). used for grazing cows an grazing cows used for prodding stick KshEthram. sadagopan.org M M chEthanams. auspicious lakshaNams andconsidersit adiyEn’smultiple reflections onthe VarNakkO mind enjoys ofthesesp svabhAvam andSvaroopam.All theYour chest isgolden-huedMahALaks sevaiVanamAlai (garlandmadeupofwildflow of thatthe red gem knownasKousthubham, th valoroussame Chestareseen theblue birthma chestappear likeavarNakkOlam(geometric markedvictorious battles.Thesearrow markscri by so many areminderofthose oftheasurAslike fromthosearrows originating wound Yourchestwiththeirarrows. Yo The unrighteousas Oh DhaivaNaayakA! chinthAnubhUya labhathE charithArTathAm na:|| SrIvathsa KousthubhaRamAVanamAlikAnkam VibudhanAyaka baahumadhyam| veerasya tE daithyavisikh durdAntha cirtawRta a ksahtha-pathrabhangam SlOkam 32 SlOkam 32 SlOkam 32 132 patterns withdiffer ers) andontopofeverythingadorning u destroythemandyetbearthewelt self asthemostfortunate amongall of the Chest of theLord of theChest rk (maRu)celebrat lam caused by the asurA’s arrows. causedbytheasurA’sarrows. lam ss crossing eachotheronyourchest ss crossing urAs fight withYouinbattlesand urAs fight hmI, whodefines yourauspicious ecial adornmentsonyourchestshed e wildflowergarlandreveredas ed as SrIvathsam, ed asSrIvathsam, ent hues).Onthe sadagopan.org ambhhaLinAl ) Your heroic ). In the fierce ). In the fierce Visikha kshatam Visikha kshatam ). anubhooya ) enjoy ( DurdAntha daithyA: other and looked like a multihued other and looked On that valorous chest are alsoOn that valorous chest are seen took many (Raama, VibhavAthArams aNa, LordRaamamchandra received ayanthi, all of which mark Your ayanthi, all of which mark and attain parama soubhAgyathathvam tha pathra bhangam ha gem, MahA Lakshmi and the never the never ha gem, MahA Lakshmi and 133 the arrows of the enemies ( the arrows of na: chinthA: ). These welts are reminders of Your immense are reminders ). These welts ). : : : Daithya visikha ksha you incarnated as Rama (Ayindhai Srirama) OMMENTS OMMENTS OMMENTS C C C DDITIONAL DDITIONAL DDITIONAL charitArTathAm labhathE A As the Lord of DevAs, SrI DevanAthan SrI DevAs, of Lord the As KrishNa) and fought with dhushta asurAs ( with dhushta asurAs KrishNa) and fought battles with these asurAs likebattles with Raav powerful arrows from His enemy’s bow and had wound marks on His chest and had wound marks from His enemy’s bow and powerful arrows on His chest and marks criss crossed each these wound asurAs. victories over these unrighteous Kousthub other signs like SrIvathsam, geometric design ( geometric design arising from means the welts uNDAkkappatta TazhumpuhaL as Vaij fading Vana Maalai known SarvEsvarathvam. ( Our minds chest housing many subha LakshaNams chest housing many subha LakshaNams ( A A sadagopan.org M M eternal inits existence. It is like your second body in the sense that it has thenatural fragrance and is flower garlandneverfadesandis Yours areSrIDeviand Kousthubhamgem adorns yoursacredchestandhashaunting The justblossomedflowersintheVanamA Brahmins, Kings,VaisyAsandSudrAs. Yourit mostenjoyable likeYourown body,wh bodyand Blueflowers from theforest). It has generatedThirumEni ofYours.Itismadeup Oh DhaivanAyakA!TheVanamAlaiador many differentnithyA tavasphurathiMoorthirivadvitheeyA|| categorieshrudhyA sugandhirajahathKamalAmaNeendrA smEra prasoonasubhagAVanamAlikEyam| of VibudEsavichithrithAngee varNakramENa people inTyatvS)uritmUitRirviÖtIya.33. like m[INÔa ù*a sugiNxrjhTkmla the SmeràsUnsuÉgavnmailkeym!, v[R³me[ ivbuxeziviciÇta¼I M EANING EANING EANING : : : VarNanam of VanamAlai ofVanamAlai VarNanam SlOkam 33 SlOkam 33 SlOkam 33 Saasvatham likeYourbody. Saasvatham many coloredflowers(White, Red,Yellow 134 has thispolychromearray,whichmakes ich iswondrous inthatthelimbsof ned byyouappearslikeanother fragrance. On that sacred Chest of along withtheVanamAlai.Thiswild lai makeitbewitchingtobehold. It sadagopan.org associated with the wild body that is beautiful like a just that is beautiful like body it can mean the order of the four gs for the following phrases of this phrases of gs for the following triya-Vaisya- SudrALs). 135 can mean the garland that is beautiful with can mean the array of colors can mean the assembly of many colors in VanamAlai or : : : OMMENTS OMMENTS OMMENTS Many coloured flowers look like another thirumEni Many coloured flowers look C C C “VarNa KramENa” flowers constituting the VanamAlai or VarNAsramams (BrAhmaNa-Ksha “VichithrithAngi” it can mean the various limbs of the Lord. “SmEra Prasoona SubhagA” or the Lord's fully blossomed flowers blossomed flower. 2. 3. 1. DDITIONAL DDITIONAL DDITIONAL A Swamy Desikan incorporates doubleSwamy Desikan incorporates meanin slOkam: A A sadagopan.org ( is concludes thattheLord’sVanamAlai Kousthubham ( are eternal ( Both VanamAlaiandtheLord’s Iyam VanamAlikA tava DvitheeyA Moorthyivasphurathi DvitheeyA tava Iyam VanamAlikA 4. “hrudhyA” nithyA ajahath KamalA, MaNeendhrA KamalA, ajahath can meanon thechestregion ); bothareneverseparate body havenaturalfragrance( 136 a veritablesecond bodyofthe Lord ). Therefore,SwamyDesikan or delectable toexperience. d fromMahA Lakshmiand ). Sugandhi: ). Both sadagopan.org behind the Moon’s le each other in many many le each other in mind is similar in many ways to the the to ways many in similar is mind and the pot made out of that clay is Mind / ThiruvuLLam / ThiruvuLLam Mind tter are the Kaarya PoruL (Created d shares other attributes. Therefore d shares other attributes. Therefore d the created object, Chandran have DevAs the nectar of its kalais as food, the nectar of its DevAs L (the reason/basis cool and comforting, removes darkness, 137 daya for others, removes aj~nAnam, stays SlOkam 34 SlOkam SlOkam 34 SlOkam SlOkam 34 SlOkam ). There are multitudes of ChandrAs created by you by of ChandrAs created ). There are multitudes (the clay and the pot) resemb cNÔmsa< àsUit>.34. VarNanamof the Lord’s : : : EANING EANING EANING ChandramA mansO jaatha: M Oh DhaivanAyakA! The Sruthis declare that Chandran is born declare that Chandran out of yourOh DhaivanAyakA! The Sruthis mind ( aardram tamOmaTanam aasritha tArakam tE suddham mana: sumanasAm amrutham duhAnam | taththAhdrusam VibudhanATa samruddhakAmam sargEshvidam bhavathi chandramasAm prasoothi: || in the many, many srushti during activities of Yours after the many Creations each praLayam. Your sacred mind is the KaaraNa Poru AaÔ¡ tmaemwn< Aaiïttark< te sumnsamm&t< Êhanm!, zuÏ< mn> sm&Ïkam r allcreationincludingtheMoon ganniyamana sakthioftheLord: kham dhisO-bhUrmahOdadhi: 138 nectarforHisdevotees.HeisAadhi uram, Swamy Desikan refers to this uram, SwamyDesikanreferstothis occursforalltheobjectscreatedby In Vaikunta Sthavam slOkam, KurEsar KurEsar In VaikuntaSthavamslOkam, e sustainedbythesankalpabalamof cuses on Kaarya-KaaraNa Ubhaya cuses onKaarya-KaaraNa dran, Sooryan,Stars,thedirections, “KannA! Naanmuhanaip-padaitthAnE! “KannA! Naanmuhanaip-padaitthAnE! se consisting ofsentiments and An is BhOgyan to MukthAs through An isBhOgyantoMukthAsthrough achyan andtherebydenotes (Through Your . Hebecomes Mukthitha: sadagopan.org is gion like the encircling the encircling gion like kAlam, you swallow the whole worldskAlam, you swallow the whole ezhu- maal varai muRRum uNDavan” hi dEsam and sees BrahmA there, one there, one hi dEsam and sees BrahmA ose three folds are the hints of the ose three folds are the hints llowed the three worlds with all its llowed the three worlds enjoys the three folds associated with enjoys the three folds associated ur stomach. When one looks at the is attached a honeybee. adiyEn’s mindis ese three worlds and their beings, your and their beings, ese three worlds 139 SlOkam 35 SlOkam SlOkam 35 SlOkam SlOkam 35 SlOkam e beauty of Your waist re : : : VarNanam of the Udharam Eswara jAthakArsyam Nx #vazyae me.35. OMMENTS OMMENTS OMMENTS C C C : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M the salutation for the Lord, who swa “aNDaraNDa bakiraNDaitthoru maanilam Oh Lord DevanAthA! During the PraLya Oh Lord DevanAthA! During visvam nigeerya Vibudh jagath vibhAgham | madhyam valithraya vibhAvya virincha bhrungam aamOdi nAbhi naLinasTa ivAsayO mE ||aakalapayath udhara bandha of your stomach for small portion a in them keep and beings and their all th safekeeping. In spite of holding jatkaZy¡ ivñ< ingIyR ivbuxeñr ivÉaVy jgiÖÉagm!, mXy< vilÇy ivir É&¼m! Aamaeid naiÉni¦nSw AakLpyTyudrb When one stomach looks lean and small. your stomach, one wonders whether th which to three separate worlds residing in yo lotus huge a of fragrant lotus growing of Your Naab out reminded is revolves round and round th belt. A M A M sadagopan.org “Varadha! thvathUdharamaNDAnAmsT KurEsar describesthe wonderthis Saayee.Swamy asVaDapathra stomach andsailsdownthePraLayamwaters mountains andbeings. SuchaLord keeps Peru Maayan ( mischievous BaalaKrishNan ofthethreestrands ro impressions usually associatedwiththenameof Lord’s stomach.TheValiThrayam orth stomach thattheyarelinkedtothepr vibhAgam however bythethree fold ). Onehastoguess andconclude ). ). you swallow thewhole worlds s seenonthestomach( KaNNinuNN siRuthAMpinAL kattuNNappatta way astheBrahmaJn~Anisknow. 140 DaamOdharan, whicharosefromthe DaamOdharan, pes used by YasOdhA to tie down the usedby YasOdhAtotiedown pes esence ofthe threeworlds insidethe Anam (ithi) santha:aamananthi” Anam (ithi) e threewelt marksonthestomachis all that in a very small portion of the all thatinaverysmallportionofthe from the three folds onthelean valithraya vibhAvyajagath presence is hinted bloated buttheir Lord’s stomach are notmakingthe that thoseworlds answers Desikan stay slim?Swamy nu?” kArsyam kaTam Kuresar: Swamy go ask Where didallthat What happened? lean andtrim. stomach stilllooks worlds, your gigantic three swallowing ofsuch ofIn spite How doesit “tath asya sadagopan.org the entire world during the entire praLya kAlam as the small child, VaDapathra sAyee sAyee small child, VaDapathra as the 141 this way: “BaalAkruthEr-vaDapalAsamithasya yasya abhUth udharaikadesE” BrahmANDa maNDalam Swamy Desikan also refers to the Lord refers to the Desikan also Swamy holding in a small portion of His stomach, in a small portion holding sadagopan.org A M A M dEsam ofThiruvahIndhrapuram (Your Daasans)from misery. Theyaregrat against theasurAs.YoudisplayYour providedby based onthesamrakshaNam Mighty Hero!Foryoutheprecioustitle of DevaNaaTanisveryappropriate “Veera! Bhavatha:sameecheeVibudh therefore itisappropriate forYou destroytheir(DevA’s)valour, you enem arrive atyourdhivyadEsamtoperf transformed intovariousBrahmAs Oh LordDhaivaNaayakA!Thedustfr || veerOchithA VibudhanAyakaithyabhikhyA aarAdhyadhbhiriha thairBhavatha:sameechee naabhi sarOjarajasAmparINAmabhEdA:| nAkoukasAm praTamathAmadhikurvatEtE #TyiÉOya.36. vIraeictaivbuxnayk AaraxyiÑirh tEÉRvt>smIcI naÉIsraejrjsa C C C OMMENTS OMMENTS OMMENTS VarNanam of the Lord’s Naabhi Lord’sNaabhi ofthe VarNanam : : : SlOkam 36 SlOkam 36 SlOkam 36 (iha aarAdhayathbhi: thai:). to havethetitleofDevanAthan. orm aarAdhanamforYou.ThroughYour 142 a Naayaka ithiabhikhyAuchithA”. a Naayaka and DevAs.BrahmAthoseDevAs om the Lotus on Your naabhi becomes unmatched valor an valor unmatched ies, protectthemastheirSwamy and youtotheDevAsintheirbattles eful andworshipYou atYourdhivya d savetheDevAs Why arethey so Oh Oh sadagopan.org ). Brahma was your ). Brahma was DevAs, who have thus thus have who DevAs, Deva Naathan/ViBhudha tE naabhi sarOja rajasAm tE naabhi sarOja akan is an apt fit for You. akan is an apt Your navel. The pollen dust from that that from dust pollen The navel. Your to their rescue? They are dear to you are dear They rescue? to their from the transformationfrom the pollen of the 143 VibhUdha nAyakan e thirty three crores of e thirty three Hence You are their Lord ( You Hence ) and the title of ViBhudha Naay ) and the title born they are to you since and close nAbhi ( lotus springing out of Your dusts of the nAkoukasAmpariNAma bhEdhA: adhikurvatE praTamathAm arose out of the Lotus on first-born. He Lotus transformed in to th to You. become very dear Naayakan dear to Youdear to to rush You elect so that sadagopan.org A M A M a resultofthecontactwithherhusband’s handonherbody). ThiruvahIndhrapuram ( The mEklai issurroundedby th a reveredkulamblushingandexperiencing horripilations( visualizes themEkalaiasabeautifulwife with naturalhumilityofagirlbornin makesadiyEn’s This mEkalaiofYours expression ofthehorripilation( originate fromthecontactofYourle When adiyEnlooksatthoserays, beautiful tolookatandtheraysofli Oh DevanAtha!Thewaistbelt( thvadheeyA|| rasanA rOmAncha ramyakiraNA sangama jAyamAna vinyastha savyakara devapathEdhrusoumE| dAsyE nivEsayathi peethAmbarENa parivAravatheesujAthA raemaÂrMyikr[arznaTvdIya.37. ivNySt sVykrs¼mjayman- †zaEme, invezyitdevpte daSye pItaMbre[ pirvarvtIsujata A M DDITIONAL DDITIONAL DDITIONAL EANING EANING EANING : : : C C C OMMENTS OMMENTS OMMENTS VarNanam of MekalA (Lord’s waistbelt) ofMekalA(Lord’s VarNanam peethAmbarENa parivAravathee : : : RomAnjali SlOkam 37 SlOkam 37 SlOkam 37 MekalA 144 e PeethAmbharam oftheLord of ght arisingfromitspreadallaround. wonderswhethertheseraysoflight ft handwithYour mEkalaiandare eyes a slave ofit.(SwamyDesikan aslave eyes ) experienced by the joyous mEkalai. ) experiencedbythejoyousmEkalai. ) holdingYourpeethAmbharam is mayir KoocchukaL mayir ). ThatmEkalaiis ) as sadagopan.org ). The ). The vinyastha vinyastha savya kara li with the Lord’s left li with the Lord’s in to contact with that mEkalai as He mEkalai as with that in to contact from the rasanA (mEkali/ottiyANam)from the rasanA is 145 thvadheeya dAsyE rasanA mE dhrusou during His devotees ( the sevai to or born in a revered kulam in the case of the the of case the in kulam revered a in born or as it were to the mEkalai ( mEkalai the to were it as ). That sparsam of the mEka ). That sparsam ) and sends out to express the thrill beautiful rays rOmAnja ramya kiraNA thavdheeyA rasanA rOmAnja ramya ( SujAthA peethaka rays spreading from you .... rays peethaka ). beautiful to look at ( to look at beautiful young bride). The Lord’s left hand comes left hand The Lord’s young bride). positions His hand in a stylishpositions His hand pose savya kara sangama bhAvam savya kara sangama horripilations hand generates rOmAnja sangama jAyamAn from that experience rays arising beautiful effect of those eyesto make adiyEn’s its’ slave ( nivEsayathi sadagopan.org M M influence. youthful elephantand pullmymindtowa elephant full ofstrength.Those thighs youthful ( thighsserveas occasions, yourstrong places ofenjoyablerestforthehead as punishmentforstealingVedAsfromBr Theywereplaced th Lord HayagrIvan. koLLum idam describeVaisyAs-SudrAs), theVaisyAscameout that Yourthighs. Vedamsaysthatamongthe thighs served herbirthfromYour thig Urvasi took as PurANAsdescribe Oh DhaivaNaayakA! the heroic place of rest ( ureekarOthi bhavadhUruyugammanOmE|| dEvEsa youvanagajEndrakaraabhirAmam | daithyEndra veerasayanamdayithOpadhAnam thrutheeyavarNam sthreerathna kAraNamupAttha ^rIkraeitÉvËéyug ) for the Asuras, Madhu and KaidabhA, during Your avathAram as avathAram Asuras,MadhuandKaidabhA,duringYour ) forthe VarNanam oftheLord’sThighs VarNanam ). Your power as a Nithya YuvA is like that of a young SlOkam 38 SlOkam 38 SlOkam 38 146 pillows fortheirheads.Youareforever ere andcrushedtotheirdeathbyYou h (i.e.); YoucreatedheroutofYour rds themandkeepmy mindundertheir of yourdivineconsorts. During those four jaathis(Brahmins-KshathriyAs- that themost beautifulapsaraslady, of yoursresemble thetrunkofthat of Yourthighaswell.PurANAsagain ahma Devan. Your thighs alsoarethe Yourthighs ahma Devan. Veera PaLLi sadagopan.org ). ) and ). came under her came under her upAttha thrutheeya OorU tadhasya Yadh dayithA UpadhAnam ). on His thigh. At that time, the on His thigh. At that time, the Lord as the reason for the the Lord as the reason for His tapas. They r of the third jAthi, VaisyAs r of the third ighs draw and overpowers his mind ose of their visit. Swamy Desikan ose of their n of the trunk of a powerful young n of the trunk of a powerful young His Devis at His inner chambers, His ic deathbed for the asurA kings the asurA ic deathbed for st beautiful apsaras by the name of st beautiful apsaras e trunk of a powerful, young elephant young elephant of a powerful, e trunk s the thigh of the Lord ofs the thigh of the the Lord’s thighs. Those thoughts are Sthree rathna KaaraNam 147 ). e soft pillows for them ( : : : Youvana gajEndhra Kara abhirAmam bhavath OorU yugam OMMENTS OMMENTS OMMENTS ”. ”) Swamy to this creation of VaisyAs by Desikan the Lord refers slOkam of SrI VaradarAja Sthavam, KurEsar describes the slOkam of SrI VaradarAja Sthavam, KurEsar describes C C C th daithyEndra veera sayanam bhavadh OorU yugam mE mana: UreekarOthi spell completely and lost the purp spell completely refers to this incidentat BadrikAsramam (Nara-NaarAyaNa thighavathAram) and salutes that of ( birth of the gem among women Urvasi. At BadrikAsramam, Lord NaarAyaNa created Urvasito charm to distractthose who came Him from ThiruvahIndhrapuram as the creato ThiruvahIndhrapuram as the passage: “ in Purusha Sooktham (Reference ( vaisya: Hutha Yj~nam as “ from His thighs during Sarva varNam destroyedOushada giri at ThiruvahIndhrapuram kings of AsurAs, the them Madhu and KaiDaban by crushing Lord’s thigh served as the hero Lord’s thigh serves as th elephant ( elephant that those powerful th he concedes ( 2. Next Swamy Desikan salute 2. 1. mo of the birth of It is the place 3. HayagrIvan on top of the The Lord of Thiruayindhai sitting as SrI 4. During His sportive moments with 5. Those thighs remind Swamy Desika DDITIONAL DDITIONAL DDITIONAL A extraordinary and matchless beauty of events: are linked to four Lord DevanAthAn’s thighs resembling th resembling thighs Lord DevanAthAn’s In the 56 A A sadagopan.org the beautyofLord’sthighsto: sTitham”. akumAra youvana DevanAthan. TheLord haseterna echoed in SwamyDesikan’svivaraNam(d 3. Emerald pillars( Atrunk( 2. 1. The trunkofabeautifulVaazhaimaram( the thighs ofLordDevanAth elaborateson world. SwamyDesikan the YouthfulLord’sthighsandcanno thatthecomparedo KurEsar states rambhAsthambhA: thumbikkai kArabhA: maragatha sthambhA: ), ) ofapowerfulelephant ( KurEsar states that the traditional comparisons of of comparisons KurEsarstatesthatthetraditional l youthasVedampointsout: an ofThiruvahIndhrapuram. 148 escription) ofthethighsLord escription) bjects donothavethebeautyof t have the power of creating the t havethepowerofcreating these themes in his salutation to to these themesinhissalutation Karivara KarA: Karivara ) are inadequate. ) areinadequate. “yuvAakumAra: “yuvAakumAra: SaarabhAja: ) and sadagopan.org i i t r f n n g o g a a a d h R A that flood of Soundharyam of Your 149 beauty is flowing with foam beauty is the river of Your beautiful the river of Your beautiful SlOkam 39 SlOkam on their beauty and lustre, on their beauty and lustre, SlOkam 39 SlOkam SlOkam 39 SlOkam awled on the inner chambers s the darsana soubhAgyam of d mirrors held for the benefit d mirrors held for the benefit : : : lectable meditation. VarNanam Lord’s Knees of the OMMENTS OMMENTS OMMENTS C C C : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M they appear like gem-decorate they appear and froth past us at a high speed. In Oh DhaivanAyakA! The flood of of SrI Devi sitting on Your lap engaged in checking Her own own Her ThirumEni. When one reflects checking in engaged lap Your on sitting Devi SrI of beauty. These knees of yours cr of the Gopis during Your KrishNAvathAram. houses of the the adiyE’ns mind and have become leave never These knees object of adiyEn’s de Your beautiful knees, they make us wonder whether these make us wonder Your beautiful knees, they knees are the whirlpools from Oh DhaivanAyakA! When one ha Oh DhaivanAyakA! When one lAvaNyapoora laLitha Urdhva paribhramAbham LakshmI vihAra maNi | darpaNa baddha sakhyam tavaithath gOpAngaNEshu krutha chankramaNam || chittham jAnudvayam SurapathE na jahAthi lav{ypUrli¦taeXvR piræmaÉ< mi[dpR[ bÏsOym!, lúmIivhar tvEtt! gaepa¼[e;u k«tc'!³m[< januÖy< surpte n jhait icÄm!.39. A M A M sadagopan.org consort, HembhajaValli,tocheckher adiyEn wonder,whetherthey arepair From anotherperspective,thelustre tava jAnu-dvayam ThirumEni, thekneesofyourslook Isvaryam. ofabullassert (thimil orKoNdai) yugmiva bhAthi ( flood, thetwokneesappearlikeoutwar branching offintotwosectionsand fl visualizes theLord’ssoundharyam In enjoyment oftheparamasoundhar youvana-isvarya-nAmnO: syAth ushNOrvaakakutha-yugaLam tajjAthOrdhvabrahmi-yugamiv dhvitayamiha yadhyAthipAdha-pravAdhamtasyA: srOthO Varadha!janithAkAnthimayee yaaAapagAbhUth yaa tEgAthrE knees ofLord VaradarAjan(SrI DevanAthan areechoesofKurEsar’s Swamy Desikan’sathyanthaanubhavam jahAthi knees never ever leaves mymind( gOpAngaNEshukruthachankaramaNam tava jAnu: crawled overtheinsidesofhous baddha-sakhyam VihAra MaNidarpaNa tE jAnuneetathsoundharyajanitha ). Theyareanchored in mymind. ). TheyalsoremindKurEsar , lAvaNyapoora laLithaUrdhvaParibhramAbham OdhbhAnunee jAnunee tE VaradarAja Sthavam:SlOkam57): like a fastrotatingwhirlpool( es of Gopisandenchanted them( tava yEthath jAnu dvayam chittham na tava yEthathjAnudvayamchitthamna 150 ing itsextraordinaryyouthandgreat anubhavam of theso anubhavam of beauty as she sits on Your lap ( and thebeautyofthose knees makes owing like a fast moving river and owing likeafastmovingriver reaching His two Thiruvadis. In that reaching His twoThiruvadis.In gem-framedmirrorsforyourdear ). Thosearethesamekneesthat srOthA pravAhasya urdhva brahmi srOthA pravAhasya d-bound lustrous,circularwhirlpools yam oftheLord’sknees,KurEsar of thebeautykneesLord of twoperfectlyformedhumps ). Thosebeautifulpairof undharyam ofthe ). SurapathE! yEthath Lakshmi sadagopan.org ase the enemies of (percussion musical instrument) of the Gopis, who were sporting in the the Gopis, who were sporting urs take You there to fulfill Your urs take You there ed as an ambassador of to the court ich raise the love of those, who see ich raise the s His arrow case from which flower Manmathan? adiyEn’s mind is lost over hamed? When you ch hamed? When at help you in your transportation? e affection of lovers? Are these well- lovers? of e affection u to climb the Kurukkatthi tree and sit u to climb the Kurukkatthi because of their multifaceted beauty. of their multifaceted because 151 SlOkam 40 SlOkam SlOkam 40 SlOkam SlOkam 40 SlOkam VarNanam of the Lord’s ankles Lord’s ankles of the VarNanam "ayug< jyit devpte TvdIym!.40. : : : œ EANING EANING EANING M your dear ones, are not these ankles th your dear ones, are not yours, wh ankles of Are these beautiful them stand for the KaahaLa vaadhyam of Your ankles Manmathan? Are these shaped ankles the KaaLAnji cup held by the myriad possibilities of Your ankles arrows are sent by him to kindle th kindle to him by sent are arrows KouravAs, were not these ankles of Yo dresses ofmission? When you stole the helped yo pond, was not these ankles there watching the distress gopis of as Oh Lord DhaivanAyakA! When you travel Oh Lord DhaivanAyakA! When dUthyE dukoola vraja sundareeNAm haraNE DaithyAnudhAvana vidhou api labdha sAhyam | kandarpa kAhaLa nishanga kaLAchikAbam thvadheeyam || jangA yugam jayathi DevapathE ìjsuNdrI[a< ËTye ÊkUlhr[e lBxsaým!, ivxavip dETyanuxavn kNdpRkah¦ in;¼k¦aickaÉ< j' M M sadagopan.org A A victorious ( ankles oftheLordmake The experience ofthe overwhelmingbeauty ofthewell-shaped andradiant Three activitiesthatengagedthe A DDITIONAL DDITIONAL DDITIONAL . Theyarefulloflustre reminding 6. 5. They have thebeautiful shapereminiscentof thearrowcaseof Lord’sanklesareshapedlikethebeautiful 4. 3. Givingchase totheoffendingasurAs( 2. Climbing theKurukkatthitree( WalkingtoDuryOdhanA’scourtas 1. used bytheLoveGodduringamorousactivities. Kindle their loveand ManmathA used to hold the flower arrows that he aims at the lovers to beaten byManmathAtora to threeotheraspectsrelating Swamy Desikan’senjoymentofthebe pond below/ carrying theapparelofgOpis,wh theminimum at /“ for thePaNDavAs JanghA yugamJayathi C C C OMMENTS OMMENTS OMMENTS vraja sundareeNAm dukoolaharaNE vraja sundareeNAm : : : s Swamy Desikan declareth s SwamyDesikan ) inhismind. ise thefire oflovein Lord’s anklesarerecalledhere: 152 Swamy DesikanoftheKaaLanjivessel Manmathan,theKaamaKadavuL: Pinnai Maram a peacemakerseekingfivevillages dUthyE o weretakingtheirbathsinthe auty ofthoseankleswanderson daithya anudhAvanavidhou ” KaahaLa vaadhyam theheartsoflovers at thoseanklesstand ) afterstealingand ) that is that is ). sadagopan.org of ashes in to a living child, which which child, living a to in ashes of vowed to kill even the embryo of sacred feet is limitless. During sacred feet is limitless. your sacred feet cleansed her of all her of all your sacred feet cleansed reduced it to ashes. As the dearest her husband’s curse over her marital her husband’s curse over her affectionately press those mysterious womb of Queen Utthirai and through status as the wife of a great revered ected the lineage of PaaNDavAs from a powerful arrow named ApaaNDava o was carrying the seed of PaaNDavAs. 153 SlOkam 41 SlOkam SlOkam 41 SlOkam SlOkam 41 SlOkam thi padam thvadheeyam || VarNanam of the ThiruvadigaL Lord’s w rmamhI_ya< w rmamhI_ya< : : : EANING EANING EANING M RaamAvathAram, they restored life to the wife of Sage Gouthama, who was was who Gouthama, Sage of wife the to life restored they RaamAvathAram, the wayside due to resting as a stone by the dust from infidelity. The contact with the sins and returned her to erstwhile AsvatthAma sage. During KrishnAvathAram, the last of the PaaNDavAs and sent asthram to the womb of Uttharai, wh That asthram and burnt the live embryo friend of PaaNDavAs, You entered the your paadha sparsam restored that assembly became King Parikshith later and prot disappearance. SrI Devi and BhUmi DEvi of Yours. and powerful ThiruvadigaLs Oh DhaivanAyakA! The power of your Oh DhaivanAyakA! The power PaashAna nirmitha tapOdhana dharmadAramPaashAna nirmitha tapOdhana KumAra bhAvam | bhasmani upAhitha narEndra samvAhitham tridasa nATa RamA MaheebhyAM SaamAnya daivatham usan tpaexn xmRdar< pa;a[ inimRt nreNÔk…marÉavm!, ÉSmNyupaiht s RatnAngi forthedivine feet 154 sadagopan.org ). Lord thvadheeyam PaashAnam ). Those sacred d. Therefore Both have the power to bring power have the PaashaNa nirmitha tapOdhana m, those Thiruvadis created a m, those Thiruvadis ent, KaaLingan. They roamed the They ent, KaaLingan. ed feet shot up and measured the resting in the womb of a PaaNDavaresting in the womb e ThiruvadigaLs of the Lord. During wer to cause miracles. One of them is is One of them wer to cause miracles. e sacred feet with their gentle hands e sacred feet with their to contact a with AhalyA resting as ize that Your ThiruvadigaLs are Your ThiruvadigaLs ize that the back to her former human form as the form as the human former back to her essed every jeevan and devAs with the essed every jeevan and devAs rAtti. They got tire e word got sanctified with the sparsam sparsam e word got sanctified with the 155 ). This is the view of all learned ones says says ones learned all of view the is This ). h became the wealth of all ( h became yA was staying as a stone ( yA was staying ose ThiruvadigaLs, which which ose ThiruvadigaLs, e hoods of the serp : : : ). During the KrishNAvathAra OMMENTS OMMENTS OMMENTS C C C bhasmani upAhitha NarEndra KumAra bhAvam DDITIONAL DDITIONAL DDITIONAL A Padam SaamAnya daivatham usanthi Swamy Desikan. common property of all the sentient beings. of all the sentient beings. common property ash and recogn life stone and back to Our Lord’s ThiruvadigaL have limitless po VimOchanam. Ahal AhalyA Saapa Paadha rENuRaamachandran’s came in pressing thos SrI Devi and BhU DEvi are of thos to remove the aches and pains very same sacr Thrivikrama avathAram, the bl sacred feet earth and heaven. Those of th Paadha sparsam. All of the people whic(touch) of those Paadhams, The learned ones praise th ones praise The learned stone by the way side and restored her stone by the way side and restored queen ( SahadharamchAriNi of the Sage Gouthama ( Sage SahadharamchAriNi of the dharma dAram young PaaNDava the ashes prince from Thiruvadigal jumped on th DaNDakA forests in search of SitA Pi A A sadagopan.org A M A M after allkindsof no saluted inthisslOkam. SwamyDesikan The beautyandpoweroftheanguLis(toes objects. power ofvaseekaraNam,mymindwas with theirbeautyandhavekeptmymi and areredlikethepetalsoflotu the weightoflustrethat beautiful tolookat.Onewonderswhethe ThetoesOh DhaivaNaayakA! onYour anguLibhi:svayamtE|| angIkrutham hrudayam anyAbhilAsha parilOlamidammadeeyam | daLAyithAbhi: PadaPadma devEsa divya anushajya nijAmsu jAlai: aavarjithAbhi: A¼Ik«t<ùdym¼‚i¦iÉ>Svy C C C OMMENTS OMMENTS OMMENTS inja they have to bear. Your Your bear. to have they SlOkam 42 SlOkam 42 SlOkam 42 156 s flower.Theyhavecharmedmymind wandering restlesslyafterallworldly nd undertheircontrol. Priorto their confesses that his heart was lusting confesses thathisheart waslusting Thiruvadis are slightly bent and are Thiruvadis areslightlybentand the feet (Thiruvadi viRalgaL) feet(ThiruvadiviRalgaL) the of the feet) of Lord DevanATan are ofthefeet)LordDevanATan r theyare slightlybentbecause of madeeyam idamhrudayam anya toes ofthefeet aresoft sadagopan.org nija the sevai of the soft and of the soft the sevai ). Those toes of the feet appear like). Those toes d Lotus. Here the Lord’s Thiruvadi is Lord of Thiruvayindhai. Those toes of Those toes Thiruvayindhai. Lord of to-behold red lotus andto-behold red the fingers of 157 emanating from the nails of the Lord ( emanating from e petals of that red lotus. e petals of that Soft beautiful toes Soft beautiful ) of it had the blessings until abhilAsha parilOlam abhilAsha the feet of the Lord are slightly bent inward as if they have been influenced influenced been have they if as inward bent the Thiruvadis of toes of the beautiful slightly are Lord the of feet the rays brilliant of the by the assembly aavarjithAbhi:amsu jaalai: anushajya iva the soft and beautiful re the petals of tender and beautiful- compared to the the Thiruvadi are compared to th the Thiruvadi sadagopan.org M M profound sinsanddestroy themtotally. toenailswith rays fromyourradiant crowns atthattimeandenhancesthelu crowned heads.Thematchless Further, theDevAslivinginSvarga ThiruvahIndhrapuram. glories aroseoutofassociationwith which hadlimitedtimelinkstoyour Thus GarudaNadhihasafarsuperior of YourThiruvadigaLatalltimessinc The GarudaNadhi(calledGedilamtoday) sambhandham withyoursacrednailsofth Oh DevanATA!TheGangApravAhamge PadayO:nakharathnapankthi:|| NaaTa thvadheeya nAkoukasAm maNikirIdaganairupAsya GaruDaSravantheem| GangAdhikam vidadhathee pankAnyasou mamanihanthimaha:tarangai: nawTvdIypdyaenRorÆpi“>.43. nakaEksa< mi[ikrIqg[EépaSya g¼aixka VarNanam of the Lord’s Thiruvadi nails oftheLord’sThiruvadi VarNanam lustre ofyourtoenailsfallonthe gemsoftheir SlOkam 43 SlOkam 43 SlOkam 43 158 lOkam prostratebefore Youwith their such vaibhavamfall on themudofmy e it washes Your ThiruvadigaL always. e itwashesYourThiruvadigaLalways. sacred feet. Garuda Nadhi’s superior sacred feet.GarudaNadhi’ssuperior vaibhavam compared to GangA Nadhi, vaibhavam comparedtoGangANadhi, Your Thiruvadinailsatalltimes stre ofthegemsintheircrowns.The hasthesambhandhamwithnails e toesonly atthetimeofitsbirth. nerated fromYourThiruvadihad sadagopan.org as Garuda Nadhi. This the nails destroys his sins as they Thus Garuda Nadhi is superior to Thus Garuda Nadhi is superior st of Lord DevanAthan. That water his powerful beak to tear the earth his powerful downwards to earth, it had no more downwards to om the ThiruvadikaLom the Thrivikraman, of the waters from His Kamandalu. Once His Kamandalu. Once from the waters like a powerful laser evaporates the adigaL or their toenails. Garuda NadhiadigaL or their th the Lord’s Thiruvadi nakhangaL. th the Lord’s Thiruvadi nakhangaL. 159 of the Lord as it flows and the Lord’s toenails of the Lord as it flows and t right next to the temple t right next to : : : Ganga washing badrinath's divine feet OMMENTS OMMENTS OMMENTS C C C DDITIONAL DDITIONAL DDITIONAL A physical contact with the Lord’s Thiruv physical contact them with Brahma Devan washed when feet and flowed the Lord’s the river left Garuda BhagavAn used was created, when water to quench the thir to produce the in the clef flows even today river washes the ThiruvadigaL without let. also received Thirumanjanam wi Ganga in having nithya sambhandham Swamy Desikan states that the JyOthi of just of sins fall on the huge bundle material on which it is focused. The sacred river GangA took its river GangA The sacred birth fr A A sadagopan.org A M A M sTAnam asthePurushOtthaman. Swam sirObhUshanam for us!). Helistsallinsi vibhUshaNam bahavathu” Swamy Desikanprays: sirObhUshaNam andsanctifythem. and DevAseulogizedbythem with fish.May ThOranam, Sankhu,Chakramand amrutha kalasam,umbrella,karpak ofVajrAyudham,Dh Marks LakshaNams: Oh DhaivanAyakA!Thesoulsof YourSa maanyam padambhavathu tE VibudhEswaramaNDitham mathsayasyAdibhisccha kalpa dhrumAmburuhathOraNasankhachakrai:| Vajra dhvajAnkusasudhAkalsAthapathra- maNy C C C VarNanam oftheLord’s VarNanam OMMENTS OMMENTS OMMENTS maEi¦ivÉU;[< n>.44. : : : mouLi vibhUshanamNa:|| mouLi “VibudhEswara! Maanyam tE padam na: mouLi mouLi na: MaanyamtE padam “VibudhEswara! (May YourreveredThir SlOkam 44 SlOkam 44 SlOkam 44 160 a vruksham, Lotus flower,festoons/ Lotus vruksham, a cred feet display the PurushOtthama cred feetdisplaythe gnia foundonthesouls befitting His y Desikan points out all of these y Desikanpointsout allofthese ThiruvadigaL again again ThiruvadigaL vajam/flag, ankusam/elephantgoad, reverencestayonourheadsas those ThiruvadigaL dear to BrahmA dearto those ThiruvadigaL uvadigal becomethe uvadigal sadagopan.org the soul of the the soul eful towards those who erformer of deeds prohibited by prohibited by erformer of deeds at pitiable and unfortunate jeevan at pitiable and unfortunate of the Lord in aasrithaof the Lord in rakshanam is: away and abandon him. The vratham away and abandon him. The tered (manDitham) intered (manDitham) feet as the sole refuge with MahA with MahA feet as the sole refuge koNDu vittAl, avanAl jeevanai antha Num yenpathu namathu siddhAntham ughof the Lord’s Thiruvadi. the power vanAthan through this slOkam. The vanAthan through feet as Sarva Loka saraNyan, then that feet as Sarva Loka saraNyan, uvayindhai. Swamy Desikan salutes once salutes Swamy Desikan uvayindhai. 161 alth of all sins, ungrat perumal pAdukas having prints of shanku-chakram : : : EANING EANING EANING M One could have been a DhurAchAran (p One could have been a DhurAchAran piditthu BhaghavAn Kaalai ghettiyAha SaasthrAs), bearing the we th Once him, naasthikan before. helped sacred seeks sole refuge at the Lord’s from all dhOshams thro jeevan is freed uthara mudiyAthu. KaatthE theera vE PurushOtthama Chihnams are tightly Chihnams PurushOtthama clus pramANam for the power of ThiruvadigaL the power of ThiruvadigaL pramANam for the Lord’s (Once a Jeevan holds tight Supreme Lord giving us sevai at Thir giving us sevai Lord Supreme of Lord De more the ThiruvadigaL purA sarvAsee krudhagnO nAsthika: dhurAchArOpi samAsrayEth SaraNyam AadhidEvam yadhi SaraNam tammnirdhOsham vidhdi ParamAthmana: janthum prabhAvAth that jeevan VisvAsam, Lord cannot shake of our Lord is to protect that jeevan without fail). M M sadagopan.org A M A M “ Swamy Desikanuses the doublemeaning even thedust speckfromYourThiruvadi! Sathgathi.OhDevanAthA!ones attain the helpfromanyotheryOgam(Bhakthi byBrahmainonemomentwithout written heads erasealltheseduraksharams ontheir fromYourThiruvadi fortunate ones,whowearthedustparticles transform theseduraksharamstosubh be expected. Theknowledgeable onespr called Duraksharamsorthosewhichpo created beingsabouttheillsthatwould writeswi Oh DhaivanAyakA!BrahmadEvan || vEdha: svahasthalikithAnidhuraksharANi sirasiprajAnAm vishvanchi nirjarapathE yOgam vinAapiyugadhvilayamprayAnthi| yOgAth Chithram thvadheeyapadapadmaparAga vex>SvhStiliotainÊr]rai[.45. iv:vi injRrpteizrisàjana< yaeg C C C OMMENTS OMMENTS OMMENTS iÖly< àyaiNt, : : : SlOkam 45 SlOkam 45 SlOkam 45 162 Aksharams andattainMoksham.Those Matchless indeedistheVaibhavamof rtend mishaps and inauspiciousness to to rtend mishapsandinauspiciousness actice Bhakthi or Prapatthi yOgam and actice BhakthiorPrapatthiyOgamand or Prapatthi yOgam). Thosefortunate orPrapatthi of the word, “Yogam” inthisslOkam: of theword,“Yogam” befall themintheir lives.These are th hisownhandsontheskullsof ’s Feet(Thiruvadipuzuthi) ”. Yogam means Bhakthi/ ”. YogammeansBhakthi/ sadagopan.org Padha the chEthanams, the chEthanams, ). Swamy Desikan ). by BrahmA’s own hand at the time of of time the at hand own BrahmA’s by (yOgam) the heads of (yOgam) the heads 163 th some other entity. When the When the other entity. th some Chithram yugapadh vilayam prayAnthi yugapadh vilayam (the dust particles from the lotus feet of the Lord) the Lord) lotus feet of from the dust particles (the prapatthi yOgam or association yOgam or prapatthi wi Padhma ParAgas Padhma in to contact with associates/comes then all the duraksharams there written there written duraksharams all the then destroyed ( birth are instantly is indeed a mysterystates that it ( sadagopan.org A M A M Bhakthi yOgi ( Lord as beingIn the59 seated on a fully blossomedglory oftheBhakthiYogis! GithA thattheyareantharyAmis(indwe Lotus in Youadorethemtosuchan BhaagavathAs. the heart great comeacrosssuch easy to feet.Itisnot Bhakthi atYoursacred cavitySaathvIka ThyAgam.Onlysuchfortunate of a placedthefruitsofsuch dharmAs and shouldhaveperformedin BhAgyasaalee feetasisrequiredfor your sacred Oh Dhaiva NaayAkA! It is not an easy task to have uninterrupted meditation of || aathmavantham svayam aathmAnam apiakaTaya: thvath jIvithai:tridasanAyakadurlabhai:thai: ateevabhOgyA tEshAm bhavaccharaNabhakthi: | yE janmakODibhi:upArjithasuddhadharmA: AaTmanmPykwy Tv¾IivtEiôdznayk ÊlRÉEStE> te;a<Év½r[Éi´rtIvÉaeGya, ye jNmkaeiqiÉépaijRtzuÏxmaR> A M DDITIONAL DDITIONAL DDITIONAL EANING EANING EANING : : : th slOkamofSrIVaradarAja Sthavam, KurEsardescribedthat the VarNanam ofthevaibhavamBhakthiYogis C C C OMMENTS OMMENTS OMMENTS BhakthAnAm yadh vapushi daharam paNDitham PunDareekam daharampaNDitham BhakthAnAm yadhvapushi > SvymaTmvNtm!.46. : : : SlOkam 46 SlOkam 46 SlOkam 46 Bhakthi yOgaanusht 164 dharmAs atYoursacredfeetthrough llers) toyou.Marvelousindeedisthe croresofbirthsbefore, lofty ones findnowdelightindisplaying extentthatyouhavedeclaredin Anam. Forthat,the ) . sadagopan.org the glory of the the glory of the tE paadhAbhjayO: tE paadhAbhjayO: Jn~Ani thvAthmaiva mE Jn~Ani thvAthmaiva ess of Bhakthi yOgis here. ess of Bhakthi hAsath, Swamy Desikan refers in hAsath, Swamy tharyAmis”. Such is the dearness of the Bhakthi Yogis to the dearness of her the Hrudhaya PuNDareekam (heart (heart Hrudhaya PuNDareekam her the 165 ). KurEsar salutes the greatn ). KurEsar salutes Those meditating Him are bhAgyasAlis slOkam of SrI DevanAyaka Panc slOkam of SrI th ), which is in acknowledgement of ), which is in acknowledgement kim? athisukhadham In this 46 ( to a declaration by GeethAchAryan this context matham says: “They are my an the Lord. BhagavAn KurEsar asks the Lord of Kaanchi whet of Kaanchi asks the Lord KurEsar lotus) is most enjoyable to the ThiruvadikaL of the Lord ( of to the ThiruvadikaL most enjoyable lotus) is Bhakthi yOgis of Lord Dhaiva Naayakan!Bhakthi yOgis sadagopan.org M M chEthanan, whohasperformedPra crores oftheglories ofaPrapannan. Ma many BhakthiYogis will notbecomeequi Prapannan, itbeco Bhakthi Yogiandthe They become thusPrapannAs.Whenone sacred feet. the burdenofprotectingthemexclusively (notbyanyothergods)atyour to fallatyoursacredfeetandseekyo use their totalinsufficiencies andhelp gain MOksha Siddhi.Upanishad areblessedtopracticethece Those andDaha who likeSadhvidhyai upaasanAs do not haveOh DhaivanAyakA!Thosewithspecialsa that special sakthi or Jn~Anam | kOtitamaamsakakshyAm na arhanthitasyasatha nAnAvidha praTithayOgavisEshadhanyA: | nyastha: svarakshaNabharastavapAdapadmE nishkimchanathva dhaninAvibudhEsayEna nahRiNt tSy ztkaeiq tma [ ÉrStvpadpÒe, Vaibhavam ofPrapannAs SlOkam 47 SlOkam 47 SlOkam 47 patthi atYoursacred feet! 166 lessness (aakinchanyam) asthecapital lessness (aakinchanyam) ur soleprotection.Suchpersonsleave kthi andJn~Anamwhounderstandthe lebrated upAyam of Bhakthi Yogam to lebrated upAyamofBhakthiYogamto mes clearthateventheassemblyof tchless indeed istheVaibhavam ofa ra Vidhyai taught inChAndhOgyara Vidhyaitaught evaluates therelati valent toevenone partinhundred ve gloriesofthe sadagopan.org few minutes. That is all! Hence out out Hence all! is That minutes. few an easy practice UpAyam, when nine Vaadhams. He has established Vaadhams. He has established nine ses the difficult to practice upAyam ses the difficult aanthrika manthrams) are:aanthrika manthrams) NyAsa SrI Sookthis celebrating the power the power celebrating SrI Sookthis d the ease of the anushtAnam of d the ease of One of the Swamy Desika Sahasra One of the Swamy Desika Bhakthi Yogam. Some of these Sri Bhakthi Yogam. ram) of objections about Prapatthi’sram) of objections about t interruption until one passes away. t interruption until one passes recommended Prapatthi yOgam for us recommended Prapatthi yOgam for us r He has one and all (SarvAdhikAram). Prapatthi, the impediment for the Prapatthi, the alone glorifies PrApya-PrApaka (UpAya- alone glorifies PrApya-PrApaka a manthram among Prapatthi manthrams.a manthram among Prapatthi 167 A AarAdhanam, BhaagavathaA AarAdhanam, apachAram), e PradhAna Prapatthi manthram. Swamy e PradhAna ake Prapatthi as the MokshOpAyam. ake Prapatthi as the MokshOpAyam. the difficult Bhakthi yOgam. akthi yOgam as an upAyam for Moksham is of the akthi yOgam as an upAyam : : : OMMENTS OMMENTS OMMENTS C C C DDITIONAL DDITIONAL DDITIONAL A Prapatthi manthrams (Vaidhika and T dasakam, NyAsa Vimsathy, Tilakam, NyAsa NikshEpa RakshA, SaraNAgathy Saaram. DhIpikA and Abaya PrAdhana nishEdha navkAnthakar”Naamam salutes him as “NyAsa for his kaNDanam and Saasth (rejection through Tarkam through inappropriateness for Moksham PradhAn that Dhvaya manthram is the manthram demonstrated that Dhvaya Phalan) visEshams to qualify as th undert of Bhakthi yOgam should not that Bh He has established withou form of DhyAnam of Bhagavan is thus difficult to practice. yOgam for gaining Moksham Hence Bhakthi Prapatthi yOgam on the other hand is realization of Prapatthirealization of (anya dEvath that Dhvayam is fo He has established one who choo Desikan has instructed that accompanied by MahA VisvAsam. It takes of compassion for us, Swamy Desikan of Prapatthi yOgam an and superiority the angams of Sookthis elaborating and defended its superiority over Swamy Desikan has blessed us with many us with Desikan has blessed Swamy Prapatthi over the difficult to practice Prapatthi over A A sadagopan.org You blessedmewithtruegnAnam 168 - Hayavadananofthiru-ayindhai sadagopan.org s after the thief, adiyEn stayed as a the Master (Yourself as the Master (Yourself Seshan). adiyEn has realized that it as a protected entity under Your by Swamy Desikanby Swamy Your property thinking all the while that Jeevan is independent is a thief, is a thief, that Jeevan is independent not comprehend the nature of the not comprehend the nature kle jewelry of Your kle jewelry that the Jeevan, which is a bonded a bonded that the Jeevan, which is it with remorse for his heinous act. it with remorse for his heinous Your property that adiyEn had stolen. ty cannot be protected by any one and property. Therefore, ered myself independent of You and did 169 SlOkam 48 SlOkam SlOkam 48 SlOkam SlOkam 48 SlOkam ip as one that between nUpurvt! Svpade .48. Aathma SamarpaNam SamarpaNam Aathma : : : EANING EANING EANING M that it was mine. Now, due to Your grace, adiyEn has gained true Jn~Anam Jn~Anam true gained has and does who has stolen Your property adiyEn grace, and consid theft. adiyEn was like that Your to due not realize my status as Your liegeand Now, mine. of thief and was engaged in enjoyment was it that relationsh about Sesha-Seshi Sarva Seshi) and servant (adiyEn as Your this jeevan is your unquestioned proper else. adiyEn has returned with humility property and keep You should accept Your Oh Dhaiva NaayakA! one thinks When AathmApahAra rasikEna mayaiva dattham anyairadhAryam adhunA VibudhaikanATa | mAmm thvadeeyam sveekruthya dhArayithum arhasi chOrOpaneetha nija noopuravath svapAdE || servant and property and thinks of Yours the an not You wear sacred feet. Would myEv dÄm! AaTmaphar risken ANyErxayRmxuna ivbuxEknaw, ma< TvdIy< SvIk«Ty xariytumhRis caeraepnIt inj who stole it came back and returned M M sadagopan.org A A performs SaraNAgathyatThiruvahIndh SaraNya!thvath ananyagathi: follows theVaakofSwamyAaLavanthAr: Himself. SwamyDesikan andhand Aathma NivEdhanam has performed SaraNAgathyattheLord developed theTatthvaJn~Anamaboutth Sw DehAthma Bramam,AaathmApahAram, feet of theThis istheslOkam,whereSwamyDesika Lord of Thiruvayindhai. After nirvEdamown propertyandnotmine. over his this shouldaccept that,You Similar to past lapses of A DDITIONAL DDITIONAL DDITIONAL C C C OMMENTS OMMENTS OMMENTS : : : s overtheburdenofprot Paadhamoolam SaraNamprapadhyE” 170 rapuram PerumAL’sPaadhaKamalam. jeevan andprotectitsinceisYour n performsPrapatthiatthesacred e Sesha-Seshithvamandasaresult amy Desikansaysthathehasnow ’s sacred feet. He performs the ecting himtotheLord “akinchanO and sadagopan.org am. I stand in the front u even think of anyone more fit than for gaining sadhgathi. adiyEn stands for gaining sadhgathi. adiyEn thout any spiritual wealth whatsoever) ss your commands enshrined in your ss your commands enshrined Saathvika GuNa Saarvabhouman and the expresses his nirvEdam (sorrow over his 171 SlOkam 49 SlOkam SlOkam 49 SlOkam SlOkam 49 SlOkam with Your abundant KaruNai. deficiencies and consider myself an appropriate fit appropriate consider myself an and deficiencies the central abode of ajn~An bject of Your anukampA? Therefore, You should take : : : chana saarvabhoumam | Prayer for the Lord’s Mercy Mercy for the Lord’s Prayer < mnute k«paya>.49. OMMENTS OMMENTS OMMENTS C C C : : : EANING EANING EANING DDITIONAL DDITIONAL DDITIONAL A M deficiencies) and aakinchanyam (being wi aakinchanyam and deficiencies) on our behalf. Swamy Desikan is sarva Swamy Desikan thinks of all of us and Oh Dhaiva NaayakA! I am trespa row of all sinners. I regularly ajn~Ana vaaridhim apAya dhurandharam mAmm aajn~A vibhanjanam akin SamasthavEdivindan BhavAn VibudhanATa krupAyA: || kim nAma pAthram aparam manuthE sAsthrams. any capital I do not have with all these before You to receive Your compassion. Why would yo xurNxr< mam! A}an vairixmpay Aa}a ivÉÃn< AikÂn savRÉaEmm!, ivbuxnaw smStvedI ivNdn! Évan! ik< nam paÇmpr this aparAdhi to be the o pity on me and bless adiyEn A M A M sadagopan.org as theonetobesavedbyLord. nAma manuthE?). being theobject ofYourcompassion?( (sarvaJ~nan) needanyoneelsetoresc commands. SwamyaskstheLord:Wh fromre aj~nAnam, accumulatedsins andrakshaNamthan hims KaaruNyam Swamy DesikanchallengestheLordtofi through theSaraNAgathyperformed atth there. Swamy Desikanwishestode has thvarai(asenseofurgency)tope SaraNAgathy. SwamyDesikanhasperf me asYourSeshan,whohasgain As Seshi (Swamy), who knowseverything( As Seshi(Swamy),who the Bhaddhajeevans)andappealstoLord: nirvEdha prAchuryam-the height ofde (kaamakrOdhAthiKOlAhala SamsAris beforeHim.Heassume SaraNAgathy our welfare showedusthewayofa accusing himselfofhaving.Yet,Swam Lord knowsthatSwamyDesikanhadnone 4. I amtheleaderofthose IamthetrespasserofYourcommands( 3. Iaminthefrontrowofsinners( 2. Iamtheoceanofaj~nAnam( 1. Saarvabhouman In thenextslOkam,SwamyDesi ). aj~nAna Vaaridhi without anyspiritualwealth( 172 y DesikanasaPara velop ruchiforParamaPurushArTam ue, whoismoredese BhavAn krupAyA: aparam pAthram kim BhavAn krupAyA:aparampAthramkim ed SvaroopaJn~Anamtoperform rform nithya kaimkaryam to the Lord tothe rform nithyakaimkaryam pproaching theLordandperforming s onhimselfthesufferingsof ormed MokshArTa SaraNaagathy and ormed MokshArTaSaraNaagathy spondency overthesufferings ofus, y wouldyou asaSamasthaVedhi m ruiningtheirlivesandreaches nd one,whoismoredeservingofHis peated trespassesoftheLord’s elf basedonthecombinationof e sacredfeet ofLord DevanAthan. Samastha Vedi apAya dhurandharam of the deficiencies that he is aaj~nA vibhanjanam kan presseshiscase further kan ) ) Youhaveacquired mAchAryan seeking rving thanmefor ) ) akinchana sadagopan.org You have performed Uttharai to save her embryo from his cruel father exposed to to him rrible teeth of the crocodile and RakshaNam. Lord Dhaiva Now, Oh m as before. You rushed to the lotus an, who sent the apANDavAsthram to imhAvathAram to come to the rescue en that dhaanava sisu. During ng KrishNAvathAram once again, You ms and stone rains on the defenseless Please place all of the above deeds of Dava vamsam. Thus 173 SlOkam 50 SlOkam SlOkam 50 SlOkam SlOkam 50 SlOkam on one scale of a balance. Next, place the deed of the deed Next, place a balance. scale of on one Importance of Protection by the Lord by of Protection Importance : : : EANING EANING EANING M many mighty deeds of SaraNAgatha NaayakA! adiyEn has a request to You. rescue of Your BhakthAs of Your child devotee, PrahlAdhan, when of Your child devotee, PrahlAdhan, th many dangers. You protected KrishNAvathAram, You the cattle and the people of Gokulam from protected the wrath of Indhran, who sent hailstor people of Gokulam for not worshipping hi from the te pond to free GajEndran protected that srEshta Bhakthan. Duri responded to the saraNAgathy appeal of angry AsvatthAm by the destroyed being trace of PaaN last eliminate even the Oh Dhaiva NaayakA! Once You took Nrus Oh Dhaiva NaayakA! Once You PrahlAda Gokula GajEndra ParikshidAdhyA: thAdhruseeshu | thrAthas-thvayA nanu vipatthishu saravm tadEkam aparam mama rakshaNam tE santhOlyathAm thridasa Naayaka kim garIya: || piri]da*a> gjeNÔ gaek…l à’ad nnu ivpiÄ;u ta†zI;u ÇataSTvya mm r][< te sv¡ tdekmpr< ik< grIy>.50. sNtaeLyta< iÇdznayk M M sadagopan.org and importance toYou. and importance test, Youwillbeconvinced thatofferingpr stays below,Youwillfindtheactofre on theotherscaleofsamebalance. rescuing this MahA aparAdhi, who is bent on breaking Your SaastEic commands You arethesameprahlAda varadan 174 When youexamineas towhich scale scuing mewillstaydown.Fromthat otection to me is of utmost priority utmostpriority otection tomeisof sadagopan.org tath ). thridasa Naayaka! kim gariya: ). Oh Lord! You will find that the ). Oh Lord! You will find that ngers, You to their rescue in a came Nam will outweigh the other scale. hu vipatthishu thvayA thrAthA: hu vipatthishu of GopAs and Gopis from IndhrA’s of GopAs and on of the Lord of elephants from the on of the Lord haNam of adiyEn on the other scale. other haNam of adiyEn on the 175 LL those mighty rakshaNams on one scale LL those mighty rakshaNams the bigger of the two rakshaNams ( the bigger of the two rakshaNams think about Your rakshaNam of PrahlAdhan during during of PrahlAdhan Your rakshaNam think about saving of child Parikshithas Gajendhra Varadhan, in : : : to which act is heavier ( ). OMMENTS OMMENTS OMMENTS C C C PrahlAdha aadhyA: thAdhrudheesus PrahlAdha aadhyA: DDITIONAL DDITIONAL DDITIONAL A your NrusaimhAvathAram, Your rescue Giridharan,anger as Govardhana protecti crocodile cruel jaws of the dire da Uttharai’sfaced womb. When they trice ( Oh Dhaiva NaayakA! Please NaayakA! Oh Dhaiva Please evaluate for yourself, which is Please evaluate for yourself, Oh Lord! Please place the weight of A Oh Lord! Please act of Raks of a balance and place the sarvam tE yEkam mama rakshaNamaparam balance carrying my raksha scale of the Please see it Yourslf as ithi santhOlyathAm A A sadagopan.org A M A M two reasonsforsuch are lotus the honeythatflows fromYour nirvEsaya” The prayerofSwamyDesikanis: of yourlotusfeet! my sufferings by immersingsAsthrAs scorchmeliketheheatofan me in the honey likewildly fromheretothereandeve cool flood of the anubhavamThe mind of mine like the fastmovi (Vishaya sukhams)are caught in theOh DevaNaathA!Theever-expanding middle of that vortex is being tossed about pravAham|| madhu nirvEsaya svapada-padma garmai: mAmmnijakarma nithyOpathapthamapi | VibudhAdhirAja manasam vyAgoorNamAna vivrutthai: VaathyA sathai:vishayaraagatayA inveRzySvpdpÒmxuàvahm.51. inTyaeptÝmip ma C C C Prayer for removal of SamsAric Taapams Taapams forremovalofSamsAric Prayer OMMENTS OMMENTS OMMENTS : : : quest forimmediate help: SlOkam 51 SlOkam 51 SlOkam 51 “MAmm Sva-pada-padma madhu pravAham madhupravAham “MAmm Sva-pada-padma 176 rywhere. Thetrespassesagainstyour like ThiruvadigaL. SwamyDesikangives like intensesummer.OhLord! Pleasebanish desires aboutthematerial pleasures ng anddangerousvortexofatornado. ng sadagopan.org ” of the ) and are Sva-Pada Padma ken on the form ken on the form roasted always roasted always ) violently in all ) from Your lotus Your ) from The heat generated by my by my The heat generated quenchable thirst for the thirst quenchable thEnE peruhum Thiruvadi the world) have ta the world) have madhu pravAham vaathyA vivrutthai: sathai: aathyA vyAgoorNa sathai: manasa: ) meanwhile keeps me ) meanwhile keeps 177 mmersion in that flood of honey ( mmersion in that flood of honey )! VyAgoorNamAna manasammAmm ). ). nija karma garmai: The Vishaya sukhams (unVishaya sukhams The nithya taptham Vishaya raagatayAVishaya vivrutthai:v (sthithOsmi) enjoyment of transitory pleasures of of transitory pleasures enjoyment dangerous tornados ( of hundreds of dushkarmAs ( tossing my mind ( tossing my mind They never stop and adiyEn their immense power. directions through from them. has no freedom nithyanija karma garmai: api uptaptham ( Sva-pAda padmam 1. 2. The only antidote for the above two kinds of sufferings is immersion in the two kinds for the above The only antidote ( of honey flood most enjoyable and cooling feet ( madhu pravAham nirvEsaya in the “ Swamy Desikan asks for immersion Lord. Please grant me this boon of i Please grant me this boon of sadagopan.org M M Oh the Lord of DevAs ( dheevyan|| hastheeva gandha GaruDasaridanUpE naLavanamiva mrudnanpAparAsimnathAnAm saha SarasijavAsAmEdineebhyAMvasAbhyAm| dAna: Jaya VibudhapathEtvamdarsithAbhIshta géfsirdnUpegNxhStIvdIVyn!.52. n¦vnimv m&Ðn!papraiz Prayer for Nithya Vaasam atThiruayindhai Vaasam forNithya Prayer Vibudha PathE dhivya dEsam. ThusThou dEsam. dhivya of theelephant inrut,your handsaregrantingthe His BhakthAs and BhAgavathAs. His BhakthAsandBhAgavathAs. SlOkam 52 SlOkam 52 SlOkam 52 ort withSrIand BhUDevisonthebanks 178 )! Youareroamingjo e father-in-law ofSrI HemAbhjavalli stopping. Theelephant inrutwillmove roy them.Similarly,youdestroythe anently (nithyavAsam)atthisDhivya his wives on the banks of rivers and hiswivesonthebanks ofrivers in thatstate ismostenjoyableto Gandha Hasthi should resideforever at yously onthe banks ) withichor sadagopan.org sits with folded hands. Moolavar Moolavar hands. folded with sits the SrI Sookthi and is praying for matched Parathvam (Supremacy), (Supremacy), Parathvam matched and His father-in-law at this Dhivya the Lord. Brighu Maharishi sits with the Lord. Brighu Maharishi Lord at the garbha graham. The Lord Lord and responded positively. Opposite Her and responded positively. Opposite Her 179 e Lord at ThiruvahIndhrapuram just as Brighu : : : Grant me nithyavAsam in thiru-ayindhai Grant me nithyavAsam in thiru-ayindhai OMMENTS OMMENTS OMMENTS C C C DDITIONAL DDITIONAL DDITIONAL A the nithya Vaasam of th Maharishi did as the father-in-law of Swamy Desikan is now at the very end of Swamy Desikan is now at the very folded hands on the right side of the heard the prayer of His father-in-law ThAyAr foster father, SrI HemAbhjavalli stands facing both His divine consort desam. ThiruvahIndhrapuram with Your un with Your ThiruvahIndhrapuram Soulabhyam (nErmai)Soulabhyam (Vadivazhahu). Soundharyam and A A sadagopan.org dhrushtvA, dheevyan DEvanAtham ( banks ofGarudanathiinthemajestic pApa raasimmrudnan elephant inruttramples thelotusesinpond( of accumulatedsinsHisbhakthAs ( salutes HimastheOne,whogrants elephantinrut( amajestic His sevaias sanchAram withHisUbhayaNaacchiyAr Swamy Desikanisovercomebythema GaruDa saridhanUpEvasAbhyAmsara darsitha abhIshtadAnan ). ThesanchAramoftheLord ). Swamy visualizes Him). Swamyvisualizes destroyingthemighty piles Jaya vijayee bhavaithyAhu: Jaya 180 Gajagathioverwhelms SwamyDesikan all theboonsthat Gandha Hasthi on thebanks ofGarudanathiandhas prostrating beforeHimjustasan sija VaasAMEdhineebhyAmsaha jestic gaitoftheUthsavaron withHis twoDevisonthe naLa vanamivanathAnAm ) strutting about. Swamy about.Swamy ) strutting a BhakthAdesires ). sadagopan.org sathyam ve taken to come to the rescue of Lord, this poet with the name of ways been true to Your adiyvar. the uncontested leader of all DevAs leader of all the uncontested Your auspicious attributes never ever ever Your auspicious attributes never yavAadhi (one who never swerves from from yavAadhi (one who never swerves ong Your guNams. You are the prime quired the name of Natha Satyan Sathyan/adiyavarkku Meyyan) and has Sathyan/adiyavarkku Meyyan) and You are the expert, who removes naraka are the You 181 never fail. Your SaraNAgatha Rakshanam never fail. Your d with the name of Sathyam ( SlOkam 53 SlOkam SlOkam 53 SlOkam SlOkam 53 SlOkam Poet’s MudhraiPoet’s ). zaeÉte sTyvadI.53. : : : EANING EANING EANING M vow has never failed. You have ac cause of this Universe and its beings. and its beings. Universe cause of this bhayam from the chEthanams. You are including Brahman. The vow that You ha protection, will seek Your those, who (adiyavarkku Meyyan) because you have al You as the Supreme While eulogizing Oh Dhaivaa NaayakA! There is no limit to niravadhi guNa jAtham nithya nirdOshamAdhyam niravadhi guNa jAtham nithya | naraka maTana daksham nAkinAmEkanATam vinatha vishaya sathyam Venkatesa: kavistvAm || SathyavAdee sthuthi padam adhigacchan sObhathE am was there any room for blemishes VenkatEsa has transformed in to a Sath inTy indaeR;ma*< inrvixgu[jat< d]< naiknameknawm!, nrkmwn ve»qez> kivSTva< ivntiv;y sTy< Stuit pdmixgCDn! the truth or one who talks about understood You as the One salute Jn~Anam Anantham Brahma M M sadagopan.org A A beings originate(Srushti). Soothram takes itsoriginform thisBrahman( thing inits SvaroopamandGuNams.Every islimitless(anantha) ultimate reality Prajn~Ana,Chith, “Satya, Jn~Ana, identifies andsalutethisultimatere reality by knowing which eve thedefi question thatUpanishadstackle: As NigamAnthaMahA Desikan,Swamy Sathya Vaadhee(onewhospeaks thisSthOthra kaimkaryam ofcomposing Lord issalutedas“Sathyam”byUpan subject ofhisSthOthram.Lordis thatcameoverhi great transformation Lord DevanAthanasthePa to Great Upanishidicdoctrinesarereferredtointhisconcludingsalutation asthesubjectofhissthuthi DevanATan Then SwamyDesikanstatesthatheas ThiruvahIndhrapuram: Swamy Desikanfocusesonthefollowin A DDITIONAL DDITIONAL DDITIONAL . TruetoHis prapannajanams( 6. ThematchlessLordoftheDevAs ( 5. 4. Skilled Destroyer ofnarakAnu PrimecauseoftheWorlds( 3. Foreverblemishless( 2. ( guNams Abodeoflimitlessauspicious 1. protection ( ) whileidentifyingit astheone C C C OMMENTS OMMENTS OMMENTS Naraka MaTanadaksham : : : ra BrahmambySwamyDesika Nithya nirdOsham TaittirIya Upanishad de ry thingelsebecomesknown” about theUpanishadicSathyan). Aadhyam Aanandha, BhUmA and AntharyAmi”. BhUmA andAntharyAmi”. Aanandha, Vinatha vishayaSathyam Vinatha NathaSathyanorAdiyavarkkuMeyyan. 182 ishads. SwamyDesikanstatesthatthe m ashechose LordDevanAthanasthe ality asBrahmananddescribeit Desikan connects to thefundamental of himthetitle(Birudhu) m hasgiven is shininghimselfasSathyaVaadhee. bhavam forthosewhoseekHis NAkinAmEka NaaTam NAkinAmEka thepoetblessedtoeulogizeSrI g SixlakshaNamsoftheLord at JanmAdhyasya yath nition of“theultimate principleor ) ) from whichtheUniverse andits Niravadhi guNajAtham Niravadhi ) fines thisBrahman as n andhealludestothe ). ) a: ofBrahma . Upanishads ) This sadagopan.org “Sathyasya “That from which “That Swamy Desikan relatesSwamy Desikan had in the section on BhUma had in the section Ogya Upanishad clearly spells out Ogya Upanishad in this concluding slOkam. Swamy in this concluding ams in his concluding slOkam of SrI ams in his concluding slOkam they live and that unto which, when which, and that unto they live we have to comprehend Brahman as as Brahman comprehend to have we adhee or one who speaks about this who speaks adhee or one Brahmam at ThiruvahIndhrapuram in and goes on to say: say: to on goes and attaining liberation from the cycles of attaining liberation from the amy Desikan touches also on theamy Desikan touches also tasya ha vaa yetasya BrahmaNO naama 183 “Aadhyan” to know it as Brahman”. Brahman”. as it know to ). The same ChAndhOgya Upanis ). The same ChAndhOgya or the reality of the real. ChAndh or the reality Sri V.Sadagopan SwAmi and other bhAgyashAlIs at Thiruayindai bhAgyashAlIs and other SwAmi Sri V.Sadagopan “Sathyam Jn~Anam Anantham BrahmA” BrahmA” Jn~Anam Anantham “Sathyam departing they enter, seek departing they salutesArchA form and Him as all these beings are born, that by which which born, that by beings are all these doctrines to the Para these Upanishadic Desikan addresses Satya Va himself as is defined by BruhadhAraNyakaSatyan, who as Upanishad Sathyam” Brahman as Sathyam ( the name of that (Infinitely great) VidyA declares Satyam and meditate on it as Satya for Sw births and deaths (Moksham). UbhayaLingAdhikaraNam Soothr of Brahma DevanAyaka PanchAsath. Satyamith sadagopan.org Daasan, OppliappanKoilVaradachariSadagopan ThiruvahIndhrapuram. great sthOthram It isagreatbhAgyamtosharewithYo Sri HemAmbhujavalliSamEtha shrImate ve~NkaTesaayave kavitaarkika siMhaayakalyaaNa guNasaaline| kavitaarkika , “SrI Deva Naayaka PanchAsath” , “SrIDevaNaayaka kivtaik›kis