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Swamy Kuresar’s Sri VaikuNTa Sthavam

Annotated Commentary in English By Oppiliappan KOil Sri VaradAchAri SaThakOpan sadagopan.org

Annotated Commentary inEnglish By Annotated Commentary inEnglish By Annotated Commentary inEnglish By Sri VaikuNTa Sthavam Sri VaikuNTa Sthavam Sri VaikuNTa Sthavam Sri VaradAchAri SaThakOpan Sri VaradAchAri SaThakOpan Sri VaradAchAri SaThakOpan Swamy Kuresar’s Swamy Kuresar’s Swamy Kuresar’s Oppiliappan KOil Oppiliappan KOil Oppiliappan KOil

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2 SOa 9 31 34 33 30 29 26 24 SlOkam 27-28 25 21 23 SlOkam SlOkam 19 24 20 22 22 21 SlOkam 18 20 SlOkam 17 19 SlOkam 16/16.1 18 SlOkam 15 17 SlOkam 14 16 SlOkam 13 15 SlOkam 12 14 13 12 11 10 9 8 7 6 5 4 3 2 1 lkm6 13 12 10 9 7 5 SlOkam 6 SlOkam 5 3 SlOkam 4 SlOkam 3 SlOkam 2 SlOkam 1 SlOkams and Commentary Taniyan 2 Introduction 1 SlOkam 11 21 21 19 18 17 15 11 SlOkam 10 SlOkam SlOkam 9 SlOkam 8 SlOkam 7 CONTENTS CONTENTS CONTENTS

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8SOa 5 71 69 68 66 64 62 61 48 SlOkam 59 45 47 SlOkam 57 44 46 SlOkam 56 43 45 SlOkam 55 42 44 SlOkam 53 41 43 SlOkam 52 40 42 SlOkam 51 39 41 SlOkam 49 38 40 SlOkam 48 37 39 SlOkam 46 36 38 SlOkam 45 35 37 SlOkam 43 34 36 SlOkam 42 33 35 SlOkam 41 32 34 SlOkam 39 31 33 SlOkam 38 30 32 SlOkam 36 29 31 SlOkam 28 30 SlOkam 27 29 SlOkam 26 28 SlOkam 25 27 SlOkam 24 26 SlOkam 23 25 SlOkam 22 C C C ONTENTS ONTENTS ONTENTS ------C C C ONTD ONTD ONTD . . .

1SOa 8 102 100 99 98 97 95 71 SlOkam 94 70 SlOkam 93 68 69 SlOkam 92 67 68 SlOkam 91 66 67 SlOkam 89 65 66 SlOkam 87 64 65 SlOkam 86 63 64 SlOkam 84 62 63 SlOkam 83 61 62 SlOkam 81 60 61 SlOkam 80 59 60 SlOkam 78 58 59 SlOkam 57 77 58 SlOkam 56 76 57 SlOkam 55 75 56 SlOkam 54 73 55 SlOkam 53 72 54 SlOkam 52 53 SlOkam 51 52 SlOkam 50 51 SlOkam 49 50 SlOkam 48 47 49 SlOkam 46 C C C ONTENTS ONTENTS ONTENTS

------C C C ONTD ONTD ONTD . . .

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3SOa 0 127 126 125 124 122 121 93 SlOkam 120 90 92 SlOkam 119 89 91 SlOkam 117 88 90 SlOkam 116 87 89 SlOkam 115 86 88 SlOkam 113 85 87 SlOkam 112 84 86 SlOkam 111 83 85 SlOkam 110 82 84 SlOkam 109 81 83 SlOkam 108 80 82 SlOkam 107 79 81 SlOkam 106 80 SlOkam 78 105 79 SlOkam 77 104 78 SlOkam 76 103 77 SlOkam 75 74 76 SlOkam 75 SlOkam 73 74 SlOkam 72 73 SlOkam 71 72 SlOkam 70 69 C C C ONTENTS ONTENTS ONTENTS ------C C C ONTD ONTD ONTD . . .

0 iaaa 146 143 145 137 142 106 Nigamanam 140 105 Special 138 Thaniyan 104 SlOkam 101103 SlOkam 100 102 SlOkam 99101 SlOkam SlOkam 97 98 100 9SOa 6 135 134 133 132 99 SlOkam 131 98 SlOkam 96 129 97 SlOkam 95 96 SlOkam 94 95 SlOkam 93 94 SlOkam 92 91 C C C ONTENTS ONTENTS ONTENTS

------C C C ONTD ONTD ONTD . . .

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DevanAtha PerumAL---ThiruvahIndra Puram I

The structure of Sri VaikuNTha Sthavam been recommended muststudyus. by asa to thams (essential meanings of SrI Bh This magnificentslOkamsof SriKurEsarthe saarAr- sthavam has100 has and Wewillstudy the Sri VaikuNTha Sthava slOkams few atatime. I NTRODUCTION NTRODUCTION 9. Declaration of his (KurEsar’s) deteof his(KurEsar’s) Declaration 9. KurEsar’s discomfort abouthis ability toengageinthe task of eulogiz- 8. Description ofthe Vaathsalyam ofthe Lord forHis BhakthAs. 7. Salutations tothe DivyAthma svaroopam of the Lord. 6. Vigraham. 5. Prayer for the Lord to appear before the Kavi with His Divya MangaLa Svayam JyOthi. 4. Salutations to Sriman NaarAyaNan, the Jagan-MangaLa JyOthi: the swAmy NammAzhwAr inthe efforts to compose SrI VaikuNTha sthavam. 2 and 3: Thesetwo slOkamsofferprayer toreceive the anugraham of 10. The First slOkam is a magnificent tribute to EmperumAnAr by KurEsar. 1. ThisslOkam isthe onethat we recitedaily: ing theLord. Salutations tothe Lord’s foremost to eulogize a miniscule ofthe Lord’s limitless glories. : :

“ yO nithyamachyutha padAmbuja-yugma-rukma SRI VAIKUNTHA STHAVAM SRI VAIKUNTHA SRI VAIKUNTHA STHAVAM SRI VAIKUNTHA SRI VAIKUNTHA STHAVAM SRI VAIKUNTHA ïIkUrnawïIvTsicûimï ivrict> ïIkUrnawïIvTsicûimï ivrict> ïIkUrnawïIvTsicûimï ivrict> . ïIvEk…{QStv>. . ïIvEk…{QStv>. . ïIvEk…{QStv>.

ïImte ramanujay nm> ramanujay ïImte ïImte ramanujay nm> ramanujay ïImte ïImte ramanujay nm> ramanujay ïImte . ïI>. . ïI>. . ïI>. Ashyam passage)hasAshyam andthereforeit 1 attribute: KShamA rmination to make afeebleattempt

(forbearance). ”

sadagopan.org sadagopan.org M thim adhImahE with the samereverence as we re Veda MaathA. Werecitethewordof ThirumAngalyam(auspicious threadworn KooratthAzvAn’s Sri Sookthis (sacred ut Let usstart withthe recitation of the Taniyan ofKurEsar! M EANING EANING : :

YaduktayastrayIkaNTE yaanthi MangaLa sUtratAm || YaduktayastrayIkaNTE yaanthi MangaLa sUtratAm || YaduktayastrayIkaNTE yaanthi MangaLa sUtratAm || SrivatsachihnamisrEbhyO nama ukthim adhImahE | SrivatsachihnamisrEbhyO nama ukthim adhImahE | SrivatsachihnamisrEbhyO nama ukthim adhImahE | ). yÊKtyôyIk{Qe yaiNt m¼¦sUÇtam! . yÊKtyôyIk{Qe yaiNt m¼¦sUÇtam! . yÊKtyôyIk{Qe yaiNt m¼¦sUÇtam! . ïIvTsicûimïe_yae nm%i´mxImhe, ïIvTsicûimïe_yae nm%i´mxImhe, ïIvTsicûimïe_yae nm%i´mxImhe, Sri KurEsar cite the sacredVeda manthrams T T T ANIYAN ANIYAN ANIYAN Nama: for the MahA PaNdithar,KurEsar 2 terances) haveattainedthestate of by Sumangalis) around the neck of

( nama uk- nama

Slokams andcommentary SrI VaikuNTha NaaThan SrI VaikuNTha NaaThan 3

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SEsha VAhanam---Thiru AllikENi SEsha VAhanam---Thiru AllikENi 4

C M

( protectedthree VedamsThridhaNDam and SanyAsi carrying the the Dams (MukkOl Munivar). InDattAthrEya avathAram, BhagavAn appeared as a shakars” (protectors of the VedAs) in clue isthat both BhagavAn and AchArya RaamAnuja are “trayyantha samrak- SanyAsi withThridhaNDam. WhydoesKu a was RaamAnuja AchArya BhagavAn). SampUrNa (ShAdguNya “Bhagavatha:” KurEsar addresses AchArya RaamAnuja in thefirst slOkam as hatha: for AchArya RaamAnujA as: “ sacred feet oftheLord, which are the bhOgya vasthu (object ofenchantment) poruL kELAi “ feet: sacred of pair golden ofHis bration ANDAL addressed Her Lord in ThiruppAvai and requested Him tohear her cele- by the thoNDar kulam (BhAgavatha GhOshti). AchAryan, who chases away the dark ni lotus feetof Achyuthan, asworthlessillustriousour bladesofgrass.He is vAn Himself. Heconsidered everything else other than the golden pair of the huge ocean ofMercy and who possesses adiyEn has sought the refuge of the sacred feet of AchArya RaamAnujA, the C M thridhaNDa dhAriNA poorvam VishNunA rakshithA thrayee OMMENTS OMMENTS EANING EANING ” : :

: :

”. KurEsar takes his cue from here and describes thematchless RaamAnujasya charaNou SaraNam prapadhyE || RaamAnujasya charaNou SaraNam prapadhyE || RaamAnujasya charaNou SaraNam prapadhyE || yO nithyamachyutha padAmbuja yO nithyamachyutha padAmbuja yO nithyamachyutha padAmbuja asmad asmad asmad vyAmOhathas vyAmOhathas vyAmOhathas ramanujSycr[aEzr[<àp*ye.1. ramanujSycr[aEzr[<àp*ye.1. ramanujSycr[aEzr[<àp*ye.1. VyamaehtStidtrai[ t&[ay mene , VyamaehtStidtrai[t&[aymene VyamaehtStidtrai[ t&[ay mene , VyamaehtStidtrai[t&[aymene VyamaehtStidtrai[ t&[ay mene , VyamaehtStidtrai[t&[aymene ASmÌuraeÉRgvtae=Sy dyEkisNxae> yae inTymCyutpdaMbujyuGméKm ASmÌuraeÉRgvtae=Sy dyEkisNxae> yae inTymCyutpdaMbujyuGméKm ASmÌuraeÉRgvtae=Sy dyEkisNxae> yae inTymCyutpdaMbujyuGméKm - - - gurOr gurOr gurOr - - - bhagavathOasya dayaikasindhO: bhagavathOasya dayaikasindhO: bhagavathOasya dayaikasindhO: Achyutha padhAmbhuja yugma rukma vyAmO- rukmaAchyutha padhAmbhuja yugma - - - taditharANi thruNAya mEnE | mEnE thruNAya taditharANi taditharANi thruNAya mEnE | mEnE thruNAya taditharANi taditharANi thruNAya mEnE | mEnE thruNAya taditharANi S S S L L L O O O KAM KAM KAM SanyAsi roopam holding thethridhaN- 5 ght of nescience (ajn~Anam) suffered the celebrated six guNams of Bhaga- rEsar call himas“BhagavAn”? The 1 1 1

unn poRRAmarai adiyE pORRum - - - yugma yugma yugma - - -

- - - rukma rukma rukma ). InKali yugam,

- -

sadagopan.org sadagopan.org and showing usthe path of redemption (ujjIvanam). ofis anocean Dayaa us and Vaathsalyam andgry at correctingin ourerrors ish theerring jeevan). AchArya RaamAnujA onthe other hand never gets an- ( times over thelimitlesstrespasses of “ Saaram etal). through his SriSookthis(Sri BhAs AchArya RaamAnuja tookon SanyAsa Aasramam anddefended the VedAs kRodham Aaharayaththeevram Dayaika SindhO: asmath GurO: RaamAnujasya Trayyantha SamrakShakar ) and makes nigraha sankalpam (vowto pun- 6 hyam, VedAntha dheepam, VedAntha HisSaasthrams by the jeevans ”. BhagavAn gets angry at

thraividhya vruddha thraividhya vruddha thraividhya vruddha tath samsrayEma VakuLAbharaNa anghri tath samsrayEma VakuLAbharaNa anghri tath samsrayEma VakuLAbharaNa anghri sampaccha sAthvika sampaccha sAthvika sampaccha sAthvika yadvaa SaraNyam asaraNya yadvaa SaraNyam asaraNya yadvaa SaraNyam asaraNya Rare SaTakOpam (Nammazhwar) at Thirukkadikai atThirukkadikai Rare SaTakOpam(Nammazhwar) tt!s<ïyemvk…¦aÉ[a'!iºyuGmm!.2. tt!s<ïyemvk…¦aÉ[a'!iºyuGmm!.2. tt!s<ïyemvk…¦aÉ[a'!iºyuGmm!.2. sMp½saiÅvkjnSy ydev inTym!, sMp½saiÅvkjnSy ydev inTym!, sMp½saiÅvkjnSy ydev inTym!, ÇEiv*v&ÏjnmUxRivÉU;[< yt! ÇEiv*v&ÏjnmUxRivÉU;[< yt! ÇEiv*v&ÏjnmUxRivÉU;[< yt! yÖa zr{y

janasya puNyam janasya puNyam janasya puNyam - - - vibhUshaNam yath vibhUshaNam yath vibhUshaNam yath

- -

yugmam || yugmam || yugmam ||

sadagopan.org sadagopan.org M and other slOkams. sages from Swamy AlavanthAr’s and AchArya RaamAnujA’s Sri Sooktis inthis SrivathsAnkAcchAr Swamy points outthat one can hearthe echoes ofthe pas- guNam. Swamy NammAzhwAr isthe wealth for th chAryAs (AlavanthAr, RaamAnujAand Na pams! His sacredpairoffeet isthe (sacred) feet of Swamy NammAzhwAr adorning the garland of VakuLa push- May we, who have no other refuge, be blessed to attainthe impeccably pure M EANING EANING : :

lasting crownforthe heads ofpoorvA- 8 ose, whothe are abodesfor Satthva aTa Muni); those pairoffeet

Para Jn~Anam Para Milky Oceanare SwamyNammAzhwAr’s ParaBhakthi ( vams and flowed as his divine paasurams. Thethree sources offlow into the thi of Swamy NammAzhwAr for BhagavAn the combined waters ofthe mighty ocean. The trinity ofthe waters from the river springs and rain join together tomake their Para Bhakthi, Para Jn~Anam and ParamaBhakthi. theLord, which foun for divine love of the living place forBhagavAn ( resenting the essence of VedAs ( who NammAzhwAr, Swamy of ocean milky ( the auspicious Milky Ocean andishailed Swamy NammAzhwAr (

M M aseema bhUmaaParAnkusa PayOdhi: jeeyAth EANING EANING : :

Bhakthi prabhAva bhavadadhbhutha Bhakthi prabhAva bhavadadhbhutha Bhakthi prabhAva bhavadadhbhutha ( sandhukshitha praNayasArarasougha poorNa:| sandhukshitha praNayasArarasougha poorNa:| sandhukshitha praNayasArarasougha poorNa:| jeeyAth ParAnkushajeeyAth payOdhiraseemabhUmA || jeeyAth ParAnkushajeeyAth payOdhiraseemabhUmA || jeeyAth ParAnkushajeeyAth payOdhiraseemabhUmA || BhAva bandha: BhAva vEdArTa ratnanidhi: achyutha vEdArTa ratnanidhi: achyutha vEdArTa ratnanidhi: achyutha jIyat! pra»…zpyaeixrsImÉUma. 3. jIyat!pra»…zpyaeixrsImÉUma. jIyat! pra»…zpyaeixrsImÉUma. 3. jIyat!pra»…zpyaeixrsImÉUma. jIyat! pra»…zpyaeixrsImÉUma. 3. jIyat!pra»…zpyaeixrsImÉUma. sNxui]tà[ysarrsaE"pU[R>, sNxui]tà[ysarrsaE"pU[R>, sNxui]tà[ysarrsaE"pU[R>, Éi´àÉavÉvdd!ÉutÉavbNx Éi´àÉavÉvdd!ÉutÉavbNx ParAnkusar Éi´àÉavÉvdd!ÉutÉavbNx vedawRrÆinixrCyutidVyxam vedawRrÆinixrCyutidVyxam vedawRrÆinixrCyutidVyxam ) achyutha divya dhAmaachyutha divya and ParamaBhakthi VedArTa rathna nidhi: S S S L L L ) oflimitless glories iscomparedhere to O O O KAM KAM KAM 9 d its outlet asPaas for eternalfor by allof remembrance us Similarly, theintensity of the bhak- 3 3 3 transformed into nava rasa anubha- is theabodeoflustrous gems rep-

- - - divya dhAma divya dhAma divya dhAma - - -

).the sung PallANDU for is

- - - bhAva bhAva bhAva

( PraNaya Saara: ) andasone, whois full

). He is recognized as - - - Bhakthi prabhAvam bandha bandha bandha urams renowned for

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mahA tEjas—azhagar mahA tEjas—azhagar vedAntha vedAntha vedAntha yannmangaLAyajagathAmushanthi mahathE yannmangaLAyajagathAmushanthi mahathE yannmangaLAyajagathAmushanthi mahathE vandAmahE sarasijEkS vandAmahE sarasijEkS vandAmahE sarasijEkS vedaNdve*< AindMàwm< mhStt!. 4. mhStt!. vedaNdve*BrahmA for maintain- This grandMangaLAya usanthi of this world ( jyOthibeing the cardinal reason for the kShEmam is resorted to by the C M L L L thraivishtapAniYadAsrayANi padAniapi OMMENTS OMMENTS O O O EANING EANING 10 KAM KAM KAM haNam adhvitheeyam haNam haNam adhvitheeyam haNam haNam adhvitheeyam haNam 4 4 4 : :

: anidham praTamam :

Yath JagathAm mahathE

adhvitheeyam )

VedAntha vEdyam SarasijEkshaNam

vandhAmahE Mahastham

) and can be ), ancient/ ). ) to ) to ) )

as . ),

meaning ofthesacred Gayathri Mant shaNam When one unites the three words usedby KurEsar, “ NaarAyaNa ParO JyOthi: refer to His Param ( word: “ Supreme Beingforever.refers KurEsarto the Aadhi Moolam (primordial root) all NaarAyaNanman didnot arise yesterday the or daybefore buthasstayed as “ fashion: this to ferred Daily new "Gods" come into prevalence kan stated later:“iRai nilayAm uNarnt those Saasthramsto helpusunders vAn can be comprehended The usage of“ kan in Satha DhUshaNi. dhvitheeya soonyathO ukthyaa cha tath-samAna nishEdhanam— yEkamEvAdhvitheeyam shadic andAchAryaSriSookthis: PuNDareekAksham ( The powerful reference to the Lord as SenthAmarai KaNNan kya dhAthruthvam prApthavAn ithisusruma: Yugams ( got their lofty positions by performing AarAdhanam for thousands of crores of due to BaghavAn’s anugraham. The PurANams state that Brahma Devan et al that those Devaas owe their positions are powerless togrant thatboon,KurE He is the Only One who can grant usMoksham (Mokshapradhan). Since DevAs The greatest ofthe MangaLams originating from BhagavAn isMOksham since SarasijEkshaNan anidham PraTamam anidham ”, SrivathsAngAcchAr Swamy points outthat wearrive then atthe YugakOti sahasrANiVishNum aarAdhya PadhmabhU:,thrailO-puna: VEdAntha VEdhyam VEdAntha ) comes straight out of ChAndhOgyam ( ChAndhOgyam ) straight out of comes ). Theallusion to Svyam —Description ofBrahman in Sadh Vidhyai ). maRROrputhu dhaivam koNDAdum ThoNDeer ) JyOthiTatthvam ( ”. KurEsarusedtheword “ by His own SaasthrAs. AchAryAs instruct us on ” refers totheunassailable fact that Bhaga- tand Bhagavath Svaroopam (Swamy DEsi- hram asderived by “adhvitheeyan” hOm yemmgurukkaL iyampiyathE”). 11 inthisworld. AzhwAr hasalready resar reminds usinthesecond padham as Indhran, Rudhran, Brahma Devan these timesand will continue as the thistatthvam by the choice of the ). Param JyOthir- upasampadhya,

is based on other Upani- Maha: Mahas-thath SarasijEk- Swamy Desikan. ” for BhagavAn to to BhagavAn ” for Swamy Desi- KapyAsam ”. Sri-

sadagopan.org sadagopan.org C M Jewelery and PeethAmbharam. PeethAmbharam. and Jewelery vine, auspicious body (Dhivya MangaLa Vigraham), Divine Consort as well as Supreme Being has adi- Brahma Vaadhins that the KurEsar reminds NirguNa ment. with the yellow silk gar- one seeks and adorned eyes that grant whatever His cool and benevolent down to the knees, with hands reaching all the way auspicious ears, with His longLakshmi, and withHis MahA chest adornedwith loftyand with Hisbroad appear before me always prasiddha Supreme Being limitless Vasthu, theVeda- May theimmeasurable, C M

OMMENTS OMMENTS EANING EANING : :

LakshmIdharammamAvirasthu|| kimapiVasthu LakshmIdharammamAvirasthu|| kimapiVasthu LakshmIdharammamAvirasthu|| kimapiVasthu PeethAmbaram varadaseetaLa PeethAmbaram varadaseetaLa PeethAmbaram varadaseetaLa aajAnulambi aajAnulambi aajAnulambi tanmEghamEchakam udagra tanmEghamEchakam udagra tanmEghamEchakam udagra lúmIxr< ikmip vStu mmaivrStu. 5. lúmIxr tNme"meck< %d¢ivzalv]> tNme"meck< %d¢ivzalv]> pItaMbr< vrdzIt¦†iòpat< pItaMbr< vrdzIt¦†iòpat< pItaMbr< vrdzIt¦†iòpat< - - - bhujam aayatha bhujam aayatha bhujam aayatha S S S L L L j< Aaytk[Rpazm!, j< Aaytk[Rpazm!, j< Aaytk[Rpazm!, O O O KAM KAM KAM 12 Peethambharadharan 5 5 5

------visAla visAla visAla karNapaasam | karNapaasam karNapaasam | karNapaasam dhrushtipAtham karNapaasam | karNapaasam dhrushtipAtham dhrushtipAtham

- - - vaksha: vaksha: vaksha:

mANams from Sruthis. This one focuses on theDhivyAthma Svaroopam based onthe many Pra- The previous slOkam focused on the Dhivya MangaLa Vigraham of the Lord. C M

comes from the following Sruthi Passage: The PramANam for the adjectivesassoci ham, AchArya RaamAnuja has interpre the three(Svaroopam,SthAnamto all feet are beingreferred to. All the adjectiv Bhagavath (dhivyAthma) Svaroopam, Sri Vaikuntam and the Lord’s sacred The usage of“VaishNavam Padham”by and insentient and gigantic insize to rule all the universe. sentient all in indweller as preside to subtle than subtler two, into undividable free from name and form, ungraspable by themind, indefinable asthis or that, (VaishNavam), when itis changeless, eternal, unseeable by the physical eyes, VishNu of tothat belonging as Svaroopam paramAthmA’s attribute We C M OMMENTS OMMENTS EANING EANING Yath Tath adhrEsayam agrAhyam adhrEsayam Tath Yath Yath Tath adhrEsayam agrAhyam adhrEsayam Tath Yath Yath Tath adhrEsayam agrAhyam adhrEsayam Tath Yath tadhapANipaadham, nithyam Vibhum sarvagatham susookshmam tad- tadhapANipaadham, nithyam Vibhum sarvagatham susookshmam tad- tadhapANipaadham, nithyam Vibhum sarvagatham susookshmam tad- havyayam yadh paripasyanthi dheerA: dheerA: paripasyanthi yadh havyayam havyayam yadh paripasyanthi dheerA: dheerA: paripasyanthi yadh havyayam havyayam yadh paripasyanthi dheerA: dheerA: paripasyanthi yadh havyayam : :

: :

Yath tatthvam aksharam adhrusyam agOthravarNam adhrusyam aksharam tatthvam Yath Yath tatthvam aksharam adhrusyam agOthravarNam adhrusyam aksharam tatthvam Yath Yath tatthvam aksharam adhrusyam agOthravarNam adhrusyam aksharam tatthvam Yath agrAhyam avyayam aneedhrusam adhvitheeyam | adhvitheeyam aneedhrusam avyayam agrAhyam agrAhyam avyayam aneedhrusam adhvitheeyam | adhvitheeyam aneedhrusam avyayam agrAhyam agrAhyam avyayam aneedhrusam adhvitheeyam | adhvitheeyam aneedhrusam avyayam agrAhyam tadh VaishNavam padamudAram udAharAma: || tadh VaishNavam padamudAram udAharAma: || tadh VaishNavam padamudAram udAharAma: || IsAnamasya JagathOyadaNOraNeeya: IsAnamasya JagathOyadaNOraNeeya: IsAnamasya JagathOyadaNOraNeeya: Td!vE:[v.6. Td!vE:[v.6. Td!vE:[v.6. A¢aýmVyymnI†z $zanmSy jgtaeyd[aer[Iy> $zanmSy jgtaeyd[aer[Iy> yt! tÅvm]rm†ZymgaeÇv[¡ yt! tÅvm]rm†ZymgaeÇv[¡ yt! tÅvm]rm†ZymgaeÇv[¡ S S S agOthram avarNam achakshus avarNam agOthram agOthram avarNam achakshus avarNam agOthram agOthram avarNam achakshus avarNam agOthram L L L O O O 13 KAM KAM KAM ted Sri VaikuNTam along these lines. ated with the dhivyAthma svaroopam and Thiruvadi). In VedArtha Sangra- KurEsar permits us toconclude that es usedin this slOkam are applicable 6 6 6

——— ——— ———

- - - (MundakOpanishad) (MundakOpanishad) (MundakOpanishad)

- - - srOthram srOthram srOthram

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More PramAnams from sruthi passages: 3. 3. 3. ”Sadhrusam thrishu lingEshu sarvAsu cha vibhakthishu vachanEshu cha ”Sadhrusam thrishu lingEshu sarvAsu cha vibhakthishu vachanEshu cha ”Sadhrusam thrishu lingEshu sarvAsu cha vibhakthishu vachanEshu cha 4. 4. 4. “Pathim VisvasyaAathmEswaram, Saasvatham Sivam Achyutham” “Pathim VisvasyaAathmEswaram, Saasvatham Sivam Achyutham” “Pathim VisvasyaAathmEswaram, Saasvatham Sivam Achyutham” 2. 2. 2. SarvEshu yanna vyEthitadhavyayam” SarvEshu yanna vyEthitadhavyayam” SarvEshu yanna vyEthitadhavyayam” “aNOraNeeyAn MahathOr “aNOraNeeyAn “aNOraNeeyAn MahathOr “aNOraNeeyAn “aNOraNeeyAn MahathOr “aNOraNeeyAn 1. 1. 1. “ “ “ yEkamEva adhvitheeyam yEkamEva adhvitheeyam yEkamEva adhvitheeyam 14 - - - maheeyAn maheeyAn maheeyAn ” ” ”

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PrakAsikaiof SriSudarsana Soori: SthOthra Rathnam and Srutha AlavanthAr’s Swamy from come word groups usedin thisslOkam words andThe pramANams for who sought Hisprotection. great vaathsalyam for us as those ble tous is anindication of His Lord’s Dhivya tEjas being accessi- gOcharam cha ( likeme people from comes thetargetfor words even pumsAm highly evolved souls ( (Upanishads) and the heads of didly on thesiras of VedAs man) of the Lordshines splen- (jyOthi=dhAma: ofParamdhA- That Supreme lustre C M mAdhrusAmapi Vaacha:mAdhrusAmapi OMMENTS OMMENTS EANING EANING ); thattejas (lustre) be- : :

: :

yadh dhAma VaishNavam abeekshaNataram chakAsthi | yadh dhAma VaishNavam abeekshaNataram chakAsthi | yadh dhAma VaishNavam abeekshaNataram chakAsthi | AamnAya AamnAya AamnAya manyE tadheeyam idhamaasritha manyE tadheeyam idhamaasritha manyE tadheeyam idhamaasritha ). This state of the tanmAdhrusAmapi cha gOcharamEthi vaachO tanmAdhrusAmapi cha gOcharamEthi vaachO tanmAdhrusAmapi cha gOcharamEthi vaachO mNye tdIyimdmaiïtvTslTvm!. 7. mNyetdIyimdmaiïtvTslTvm!. mNye tdIyimdmaiïtvTslTvm!. 7. mNyetdIyimdmaiïtvTslTvm!. mNye tdIyimdmaiïtvTslTvm!. 7. mNyetdIyimdmaiïtvTslTvm!. yd! xam vE:[vmÉI][tr< ckaiSt, vE:[vmÉI][tr< xam yd! yd! xam vE:[vmÉI][tr< ckaiSt, vE:[vmÉI][tr< xam yd! yd! xam vE:[vmÉI][tr< ckaiSt, vE:[vmÉI][tr< xam yd! - - - moordhani cha moordhani chOrdhvapumsAm moordhani cha moordhani chOrdhvapumsAm moordhani cha moordhani chOrdhvapumsAm AaçaymUxRin cmUxRincaeXvRpu

- - - vathsalathvam || vathsalathvam vathsalathvam || vathsalathvam vathsalathvam || vathsalathvam ParamdhAman

sadagopan.org sadagopan.org in Srutha PrakAsikai. “ pramANams: Aasritha Vaathsalyam Sthavam ofKurEsar). bhAthi First lineofthisseventh slOkam: “ ” (SthOthra Rathnam),” “ dhOshAnAdhara snEha: : The visEsha Preethi ofthe Lordis attested by many Yasccha MoordhA SaThArE 16 ”and “ ”and yann-Moordhni mEsruthi-sirassu cha dhOshEshvapi guNathvaBuddhi: ”; (Sri VaradarAja VaradarAja (Sri ”; ” leeDAapi BhagIraTee also in KurEsar’s Sri Sthavam: dog quenching its thirst with the sacr C M

lowly dogswhile addressing their Lord: “ the to themselves compare to AzhwArs the for common is It Him. for Bhakthi KurEsar (AzhwAn) has lowered himself before the Lord out of his enormous Ganga River. sacred sacred. As forthe lowly dog, itsthirsthasbeen quenched by the waters ofthe theertham has been polluted by thetongue of the dog and therefore, it isnot Even if the waters of Ganga are lickedbyadog,no one declares that GangA deep affection for the sacred feet of and even then, adiyEn engages insuch anact shamelessly and utter words in adiyEn knows fully well that I amunqualif C M OMMENTS OMMENTS EANING EANING : :

: :

VishNO: pada VishNO: VishNO: pada VishNO: VishNO: pada VishNO: naedNyta=ip c naedNyta=ip naedNyta=ip c naedNyta=ip naedNyta=ip c naedNyta=ip nOdanyathAapi cha sunA kila lajjithavyam || nOdanyathAapi cha sunA kila lajjithavyam || nOdanyathAapi cha sunA kila lajjithavyam || Jaanannapeeha kila mAmanapathra Jaanannapeeha kila mAmanapathra Jaanannapeeha kila mAmanapathra na svAleeDamapi teerTam na svAleeDamapi teerTam na svAleeDamapi teerTam iv:[ae>pdà[iynI iv:[ae>pdà[iynI iv:[ae>pdà[iynI ” . janÚpIh iklmamnpÇip:[u> janÚpIh iklmamnpÇip:[u> janÚpIh iklmamnpÇip:[u> n ñavlIFmiptIwRmtIwRmahu> n ñavlIFmiptIwRmtIwRmahu> n ñavlIFmiptIwRmtIwRmahu> - - - praNayineem giramAdhriyEaham | praNayineem giramAdhriyEaham | praNayineem giramAdhriyEaham | “ zuna iklli¾tVym!.8. zuna iklli¾tVym!.8. zuna iklli¾tVym!.8. dhushyEth saa thu nathAvathA nahi Sunaa S S S L L L O O O 17 KAM KAM KAM ed waters of Ganga hasedreferredbeen waters of Ganga the allpervasive VishNu NaarAyaNan. — igrmaiÔye=hm!, — igrmaiÔye=hm!, — igrmaiÔye=hm!, 8 ied toengage in eulogizing the Lord 8 8 NaayinEn

- - - ateerTamAhu: ateerTamAhu: ateerTamAhu:

”. Thecomparison of the - - - pishNu: pishNu: pishNu:

sadagopan.org sadagopan.org abhUthAm”. observes here: guNam of the Lord). KurEsar has this Upanishadic passage in mind, when he they when failure, in back stepped mind C M “ When describing one ofthe guNams ofBhagavAn,the Upanishad declares: small drop of water from the vast watershed? effort. For athirsty worm, isit notsufficient toquenchits thirst bytaking a small portion of them issufficient to qu any one’s ability to countthem by word or mind.Even then,the eulogizing of a the sport of creating, protecting and destroying the worlds have gone beyond The auspicious attributestheLord, whodefeats of theasurAsinandengages C M yathOsahamanasA vaachOnivartanthE aprApya OMMENTS OMMENTS EANING EANING : :

: :

sankhyAcha vaangmanasagOcharam athyabhUthAm | sankhyAcha vaangmanasagOcharam athyabhUthAm | sankhyAcha vaangmanasagOcharam athyabhUthAm |

apyEvam aNvapicha tathra mamArthisaanthyai apyEvam aNvapicha tathra mamArthisaanthyai apyEvam aNvapicha tathra mamArthisaanthyai “guNEshu iyatthA sankhyA cha vaang- manasa gOcharam athy- keetasyatrushyatha udanvathiviprushAlam|| keetasyatrushyatha udanvathiviprushAlam|| keetasyatrushyatha udanvathiviprushAlam|| kIqSyt&:yt%dNvitivàu;a=lm!.9. kIqSyt&:yt%dNvitivàu;a=lm!.9. kIqSyt&:yt%dNvitivàu;a=lm!.9. devasya daithyamaTanasya guNEshviyatthA daithyamaTanasya devasya devasya daithyamaTanasya guNEshviyatthA devasya daithyamaTanasya guNEshviyatthA daithyamaTanasya devasya s'!Oyacva'!mnsgaecrmTyÉUtam!, s'!Oyacva'!mnsgaecrmTyÉUtam!, s'!Oyacva'!mnsgaecrmTyÉUtam!, APyev< A{vip ctÇ mmaitRzaNTyE APyev< A{vip ctÇ mmaitRzaNTyE APyev< A{vip ctÇ mmaitRzaNTyE devSy dETymwnSy gu[ei:vyÄa devSy dETymwnSy devSy dETymwnSy gu[ei:vyÄa devSy dETymwnSy devSy dETymwnSy gu[ei:vyÄa devSy dETymwnSy S S S L L L O O O KAM KAM KAM 18 ench my desire for engaging in such an attemptedto describe the Aanandha 9 9 9

” (The speech united with

yOga hayagrIvar tvAm thushtuvu: MadhuripO !madhurair vachObhi: | tvAm thushtuvu: MadhuripO !madhurair vachObhi: | tvAm thushtuvu: MadhuripO !madhurair vachObhi: | kshAnthisthu tEsavishayA mama durvachObhi: || kshAnthisthu tEsavishayA mama durvachObhi: || kshAnthisthu tEsavishayA mama durvachObhi: || vAchO viDambithamidam mama neechavAcha: mama viDambithamidam vAchO vAchO viDambithamidam mama neechavAcha: mama viDambithamidam vAchO vAchO viDambithamidam mama neechavAcha: mama viDambithamidam vAchO prEmArdra vihvalagira: Purusha: purANA : prEmArdra vihvalagira: Purusha: purANA : prEmArdra vihvalagira: Purusha: purANA : ]aiNtStu te siv;ya mm ÊvRcaeiÉ>. 10. ]aiNtStutesiv;yammÊvRcaeiÉ>. ]aiNtStu te siv;ya mm ÊvRcaeiÉ>. 10. ]aiNtStutesiv;yammÊvRcaeiÉ>. ]aiNtStu te siv;ya mm ÊvRcaeiÉ>. 10. ]aiNtStutesiv;yammÊvRcaeiÉ>. Tva pué;a>pura[a> àemaÔRivþligr> pué;a>pura[a> àemaÔRivþligr> pué;a>pura[a> vacae ivfiMbtimd vacae ivfiMbtimd vacae ivfiMbtimd S S S L L L O O O C M eulogy as: rANascribes the sweet experiences ofthePu- PurushAstheir adoration ofthe Lord.KurEsarde- mangai assumed female roles to express thatAazhwArs like SaThakOpan and Thiru- flewgized the Lord with choked voices. as delectableBhIshma, Narada and PrahlAdha eulo- Lord, ancient great ones suchas the for love overflowing their Through noble guNam of forbearance. cere efforts topraise Youhighlight Your AchAryAs. Indeed my feeble and insin- thosecomparedto oftheAzhwArsand eulogy, becomesahollow andfalse one least qualified to engagein such an words. The salutation of adiyEn, who is AchAryAs eulogizedYou with sweet cient mahA purushAs likeAzhwArs and tering voices drenched by love,the an- Oh Lord HayagrIva Bhagavann! With fal- C M KAM KAM KAM 19 OMMENTS OMMENTS EANING EANING 10 10 10 ! ! ! mxurEvRcaeiÉ>, mxurEvRcaeiÉ>, mxurEvRcaeiÉ>,

: :

“preEma aardra vihvala gira:

sadagopan.org sadagopan.org testaments tothe efficacy of the Lo AzhwArs,KurEsarand pointsthat hisefforts aredeceptive out they and are ing hisunfitness (NaichyAnusandhAnam) to purANaa: Purushaa: madhurai: vachOpi:thvAmthushtuvu:” rd’s KshamA guNam (forbearance). 20 followthe path ofthe noble Sages In a mood ofstat- mood In a cluded inthe three. are four innumber. Thereason isthat the fourth Vedam,AtharvaNam isin- VaishNava:) if hewas Hisdevotee Our Lordsays further thatone who transgresses them isanavaishNavan even C M

sham the onesthat are safeto follow forgain all PramANams and thatVaidhika mathams based onVeda PramANams are This slOkam wascreated by KurEsar to remind every one that theVedAs head ancient and totally devoid of any blemishes. mathams however are rootedin PramANams and aretherefore celebrated as falseand pretend garbsbe to based onThe pramANams. VedAs and Vaidhika many blemishes that Para mathams like ing the tatthvams, whichare beyond the analysis by our senses? Due tothe cepted them as the cardinal pramANams (valid knowledge) forcomprehend- yugAs, are known as Yourcommands. Is it notso that the aasthikAs have ac- Oh Lord! The noble assemblies ofthe three vEdAs, which are revered atall C M OMMENTS OMMENTS EANING EANING . Vedams arethe commands of the Lord (Sruthi smruthi: MamaivAj~nA). : :

: :

. The Vedams are counted as Triad (thrayee) here although they tAmm hi pramANam upajagmuratheendriyE arTe | tAmm hi pramANam upajagmuratheendriyE arTe | tAmm hi pramANam upajagmuratheendriyE arTe | aabhAsabhUyam abhiyAnthyi aparANidOshai: aabhAsabhUyam abhiyAnthyi aparANidOshai: aabhAsabhUyam abhiyAnthyi aparANidOshai: aajn~A tavAtra bhavathee vidithA trayee saa yEshA thu dOsharahithA mahithA purANee || aajn~A tavAtra bhavathee vidithA trayee saa yEshA thu dOsharahithA mahithA purANee || aajn~A tavAtra bhavathee vidithA trayee saa yEshA thu dOsharahithA mahithA purANee || @;atudae;ri @;atudae;ri @;atudae;ri ta AaÉasÉUymiÉyaNTyprai[ dae;E> AaÉasÉUymiÉyaNTyprai[ dae;E> (Aaj~nAcchEdhee Mamadhr hta mihtapura[I.11. hta mihtapura[I.11. hta mihtapura[I.11. S S S L L L O O O KAM KAM KAM 21 ing the supreme goal of life, viz, MOk- viz, life, of goal supreme the ing Jainam and Bhouddham,Jainamthey takeon and 11 11 11

Ohi MadhbhakthOapi na MadhbhakthOapi Ohi

sadagopan.org sadagopan.org C M saluted“ KurEsar by as thefortunateonesis of category Thesecond SamsAram. of the bonds break inLordtheupAyaperform theirheartlotuses ence of anushtAnam and and inside them astheindweller. Then there are those, who recognize the pres- There are those who sufferin poverty, whilehaving untold wealth of the Lord mathams (Para Mathams that do not accept Vedam as PramANam). Vedic path. The others failto attain You In theirsuccessful effortsto attain you, thefortunate few followthe ancient a few fortunate. For others, You are unattainable even with strenuous efforts. Oh Lord! You are like ahidden treasure for allchEtanams. You are reached by and JainAs) are also the property (VibhUthi) of the Lord.They have failedin treasureenjoy and BrahmAnandham. Prapatthi yOgam) alonginstructedthe lines the by VedAswillgainthis hidden man.” KurEsar points out those, who Sushupthi/sleep without dream) donot get toknow that indwelling Brah- Jeevans though they go to the Supreme Lord day in and day out (during very ground under which thegold is hidden. In the same way, all these place where treasure or gold is hidden, do not get it,though they move onthe consequences ofsuch failure this way: describes the unfortunate ones, who fail torealize the indwelling Lord and the C M OMMENTS OMMENTS EANING EANING : :

: :

bAhyEshu bAhyacharithai: itharai: nipEthE || bAhyEshu bAhyacharithai: itharai: nipEthE || bAhyEshu bAhyacharithai: itharai: nipEthE || tatra trayeem sukrutina: krutinO adhijagmu: tatra trayeem sukrutina: krutinO adhijagmu: tatra trayeem sukrutina: krutinO adhijagmu: labhyOasi puNyapurushai: itharairdurApa: | labhyOasi puNyapurushai: itharairdurApa: | labhyOasi puNyapurushai: itharairdurApa: | antarhithO nidhirasi tvam antarhithO nidhirasi tvam antarhithO nidhirasi tvam baýe;ubaýcirtEirtrEinRpete.12. baýe;ubaýcirtEirtrEinRpete.12. baýe;ubaýcirtEirtrEinRpete.12. l_yae=ispu{ypué;E>#trEÊRrap>, l_yae=ispu{ypué;E>#trEÊRrap>, l_yae=ispu{ypué;E>#trEÊRrap>, tÇ ÇyI tÇ ÇyI tÇ ÇyI ANtihRtae inixrisTvmze;puk«itnae=ixjGmu> — suk«itn>k«itnae=ixjGmu> — suk«itn>k«itnae=ixjGmu> S S S L L L O O O KAM KAM KAM 22 perform upAyaanushtAnam(Bhakthior “Just aspeople, thewho donotknow Thosewho(Bhouddhaas rejectVedAs as a result of following Veda BhAhya 12 12 12 - - - :” :” asEshapumsAm asEshapumsAm asEshapumsAm

ChaNdhOgya Upanishad (8.3.2)

their goal to attain the Lord byforsaking Vedic instructions. Fortunate few follow the vEdic path —-KAnchi vEda gOshTi vEda —-KAnchi vEdicpath Fortunate fewfollowthe 23

sadagopan.org sadagopan.org C M much. Sri RaamAnuja corrected YaadhavaPrakAsa and parted withhim. terpreted KapyAsa Sruthiinan abomin Sruthi. One ofthe early AchAryAs of Sri RaamAnuja (Yaadhava PrakAsar) in- Kudhrushti and end upinterpreting the Vedicpassages such as KapyAsa They areVedicScholars allright and vinivishta dhiya: sions and acquire the titleofkudrushtis. Their mind getspolluted ( dAs and yet end up misinterpreting their meanings. They gain distorted vi- sins. They destroy themselves inspite of the fact that they celebrate the Ve- tain the status of misinterpretation of the truemeanings of VedAs dueto their The Lord’s sportis mysterious indeed! Alas! Those with deplorable attitude at- C M OMMENTS OMMENTS EANING EANING : :

: :

yath kEchith yath yath kEchith yath yath kEchith yath ) dushtAthmanAm ayamahO !kila durvipAka: | dushtAthmanAm ayamahO !kila durvipAka: | dushtAthmanAm ayamahO !kila durvipAka: | arTE kudhrushti vinishtadhiyO vinashtaa:|| arTE kudhrushti vinishtadhiyO vinashtaa:|| arTE kudhrushti vinishtadhiyO vinashtaa:|| and theyend upinnarakam. chithram vidhEr chithram vidhEr chithram vidhEr ÊòaTmnamymhae ÊòaTmnamymhae ÊòaTmnamymhae AweRk…†iòivinivòixyaeivnòa>.13. AweRk…†iòivinivòixyaeivnòa>.13. AweRk…†iòivinivòixyaeivnòa>.13. icÇ< ivxeivRlist, 13 iklÊivRpak>, iklÊivRpak>,

kudhrushti-

between thetwo in theirstupidities. Sr hislife loses and by AchAryAs) mended fool, who entersthe river at forbidden places (bathing ghats not recom- ters theforestand iseatenup bythebeastsof forest; theotherislike a and Kudhrushti not fall on them. There is no difference between these two( them land in thebottomless SamsAram. Oh Lord! Your benevolent glances do PramANamas interprets but their meaningsin anerroneous manner. Bothof (valid knowledge) and areknown as Veda BhAhyars; theother accepts VedAs There aretwoof kinds people: Onenot does accept VedamPramANam as “andham tama: pravisanthi yEavidhyAm upAsathE” M EANING EANING : :

ghOram tama:samupayanti naheekshasE thaan| ghOram tama:samupayanti naheekshasE thaan| ghOram tama:samupayanti naheekshasE thaan| jagdhasya kaanana mrugai: mrugatrushNikEpsO: jagdhasya kaanana mrugai: mrugatrushNikEpsO: jagdhasya kaanana mrugai: mrugatrushNikEpsO: baahyA: kudhrushtasya ithi dvitayEapyapaaram baahyA: kudhrushtasya ithi dvitayEapyapaaram ). One islikethedeluded person, who runs after mirage, en- baahyA: kudhrushtasya ithi dvitayEapyapaaram kaasara satthva nihathasya cha kOvisEsha: || kaasara satthva nihathasya cha kOvisEsha: || kaasara satthva nihathasya cha kOvisEsha: || kasarsÅvinhtSy ckae ivze;>.14. kasarsÅvinhtSy ckae ivze;>.14. kasarsÅvinhtSy ckae ivze;>.14. "aersmupyiNtnhI]setan!, "aersmupyiNtnhI]setan!, "aersmupyiNtnhI]setan!, jGxSy kannm&gEm&Rgt&i:[kePsae> jGxSy kannm&gEm&Rgt&i:[kePsae> jGxSy kannm&gEm&Rgt&i:[kePsae> baýa> k…†òy#itiÖtye=Pypar< baýa> k…†òy#itiÖtye=Pypar< baýa> k…†òy#itiÖtye=Pypar< S S S L L L O O O KAM KAM KAM 25

to crocodiles. There isno difference 14 14 14 uthi vaakyam says in thiscontext:

Veda BhAhyan

sadagopan.org sadagopan.org M the Lord ( understand thetrue meanings of the VedaMantramshavebeen givento usby va the torecognize used is light Sun’s passages to comprehend the inner meanings of the Veda mantrams just as the the scholars with pure mind have used MeemAsa Saasthram, Manu Smruthi Swamy KurEsar says here:“With minds f instruments tointerpret correctly thetrue meanings ofthe VedAs. Saasthrams,Saathvika PurANams andIthihAsams (UpabrahmaNams) actas the VedAs. Inthis slOkam, KurEsar instructs usthat Smruthis, Sath hended onlywithVeda manthrams andno In thepreviousslOkams, KurEsar instru

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BhavathA nisrutai:uchithai: upAyai thvadh thvadh thvadh nyAya smruthi prabhruthir nyAya smruthi prabhruthir nyAya smruthi prabhruthir vEdhOpabruhmaNav vEdhOpabruhmaNav vEdhOpabruhmaNav sruthyarTam arTamiva bhAnukarai: vibhEju: sruthyarTam arTamiva bhAnukarai: vibhEju: sruthyarTam arTamiva bhAnukarai: vibhEju: TvÑi´ÉaivtivkLm;zemu;Ika>.15. TvÑi´ÉaivtivkLm;zemu;Ika>.15. TvÑi´ÉaivtivkLm;zemu;Ika>.15. - - - bhakthi bhAvitha vikalmasha sEmusheekA:|| bhakthi bhAvitha vikalmasha sEmusheekA:|| bhakthi bhAvitha vikalmasha sEmusheekA:|| vedaepb&, vedaepb&, vedaepb&, NyaySm&itàÉ&itiÉÉRvta ins&òE> NyaySm&itàÉ&itiÉÉRvta NyaySm&itàÉ&itiÉÉRvta ins&òE> NyaySm&itàÉ&itiÉÉRvta NyaySm&itàÉ&itiÉÉRvta ins&òE> NyaySm&itàÉ&itiÉÉRvta ïuTywRmwRimv ÉanukrEivRÉeju> ïuTywRmwRimv ÉanukrEivRÉeju> ïuTywRmwRimv ÉanukrEivRÉeju> S S S L L L O O O idhou uchithair idhou uchithair idhou uchithair KAM KAM KAM rious objects clearly”. These upAyams to 26 cted us that BhagavAn can be compre- 15: 15: 15: - - - illed with profound Bhakthi for You,illed withprofoundBhakthifor bhavathA nisrushtai: bhavathA nisrushtai: bhavathA nisrushtai: t byfalse sources in opposition to :).

- - - upAyai: | upAyai: upAyai: | upAyai: upAyai: | upAyai:

for the Lord. SaasthrArTams willevidentonly become Paanchajanyam peetham pasyan bhishajyathu kam”. It is thusclear that Swamy Desikan has referred to this an rays will not help him recognize that the conch before him has the white color. man with bile disease, everything will look yellow andeventhebrightSun’s C

Sruthis and Smruthis ( saraseeruha bhakthiheenA: devoid ofBhakthi for the lotus feet ofthe Lord ( Here KurEsar is referring to the dhurbhAgyam (misfortune) of those, who are even the Sun’s rays won’t be of help to lotiontreated withthe (collyrium)bile-generatedfor destroying the disease, will notgetclarityabouttheSruthi, Smruthi passages. Whentheeyes are not Oh Lord!Forthose, who arenot blessed withBhakthiatyourlotusfeet,they C M M OMMENTS OMMENTS EANING EANING : : :

yE thuthvadhanghri yE thuthvadhanghri yE thuthvadhanghri naiva prabhAbhirapi sankhasitathva naiva prabhAbhirapi sankhasitathva naiva prabhAbhirapi sankhasitathva pitthaghnam anjanamanaapushi jaathunEthrE pitthaghnam anjanamanaapushi jaathunEthrE pitthaghnam anjanamanaapushi jaathunEthrE tEshAm ameebhirapi na tEshAm ameebhirapi tEshAm ameebhirapi na tEshAm ameebhirapi tEshAm ameebhirapi na tEshAm ameebhirapi nEv àÉaiÉrip nEv nEv àÉaiÉrip nEv nEv àÉaiÉrip nEv te;ammIiÉripnEvywawRbaex>, te;ammIiÉripnEvywawRbaex>, te;ammIiÉripnEvywawRbaex>, ye tuTvd'!iºsrsIéhÉi´hIna> ye tuTvd'!iºsrsIéhÉi´hIna> ye tuTvd'!iºsrsIéhÉi´hIna> tEshAmyEva ameebhi:apiyaTArTabOdhA:na ipÄ¹mÃnmnapui; jatuneÇe ipÄ¹mÃnmnapui; ipÄ¹mÃnmnapui; jatuneÇe ipÄ¹mÃnmnapui; ipÄ¹mÃnmnapui; jatuneÇe ipÄ¹mÃnmnapui; ). They wont get clarity aboutthemeanings ofthe S S S zŒistTvbuiÏ> zŒistTvbuiÏ> zŒistTvbuiÏ> L L L - - - O O O saraseeruha bhakthiheenA: saraseeruha bhakthiheenA: saraseeruha bhakthiheenA: KAM KAM KAM 27 know thetrue color of the white conch. alogy inSubhAshitha Neevi: “PitthEna iva yaTArTabOdha:| iva yaTArTabOdha:| iva yaTArTabOdha:| 16: 16: 16: to those for those with true Bhakthi

. 16. . 16. . 16.

- - - buddhi: || buddhi: || buddhi: ||

yE thuthvadhangri

). For a ).

sadagopan.org sadagopan.org has no conflict with SaasthrArTams. SrivathsAngAcchArleaves. Matam palm This slOkam is not found in many commentaries except in Sri Parakaala M Lord. ars can help uscomprehend alittlethe AchArya KatAksham and Nija Bhakthi andthehelp from the true Vedic schol- with you.“ Manthrams andto have your vision during DhyAnam as well as being united Bhakthi alone helps one comprehend you asthe One to be known bythe Veda for You alone permits one to know your Svaroopam and limitless glories. That You canbless one with theintellect to Oh Lord meditated upon by the resident M EANING EANING : :

VedArTa dhee: Bhakthita yEva labhyA dhrashtum pravEshtumapi bhakthitha yEva sakya: || dhrashtum pravEshtumapi bhakthitha yEva sakya: || dhrashtum pravEshtumapi bhakthitha yEva sakya: || yaavAn hi yasccha bhagavannasi tatthvatasthvam | tatthvatasthvam bhagavannasi hiyasccha yaavAn yaavAn hi yasccha bhagavannasi tatthvatasthvam | tatthvatasthvam bhagavannasi hiyasccha yaavAn yaavAn hiyascchatatthvatasthvam bhagavannasi | jn~Athum taTAbhuvana jn~Athum taTAbhuvana jn~Athum taTAbhuvana vEdArTa dhees vEdArTa vEdArTa dhees vEdArTa vEdArTa dhees vEdArTa yavan!ihyíÉgvÚistÅvtSTvm!, yavan!ihyíÉgvÚistÅvtSTvm!, yavan!ihyíÉgvÚistÅvtSTvm!, vedawR xISTviy tu Éi´t @v l_ya tuÉi´t@v xISTviy vedawR vedawR xISTviy tu Éi´t @v l_ya tuÉi´t@v xISTviy vedawR vedawR xISTviy tu Éi´t @v l_ya tuÉi´t@v xISTviy vedawR }atu< twÉuvnÉvn }atu< twÉuvnÉvn }atu< twÉuvnÉvn Ô:qu< àve:qumipÉi´t@vsKy>. Ô:qu< àve:qumipÉi´t@vsKy>. Ô:qu< àve:qumipÉi´t@vsKy>. - - - thvayi thu bhakthitha yEva labhyA thvayi thu bhakthitha yEva labhyA thvayi thu bhakthitha yEva labhyA S S S L L L O O O

KAM KAM KAM 28 - - - comprehend theVedArTams.Bhakthi s of thethreeworlds! Only Bhakthi for bhavana ! vEdavEdhyam bhavana bhavana ! vEdavEdhyam bhavana bhavana ! vEdavEdhyam bhavana 16.1 16.1 16.1 limitlessauspicious attributes ofthe Swamy has includedithere since it ! ! ! vedve*< vedve*< vedve*<

”. EmperumAn's sankalpam,

Swamy AlavanthAr, “ This slOkam of KurEsar is modeled after the SthOthra Rathna slOkamof (ParamAthmA). arrived at the unassailable conclusion that You alone are the Supreme Being from the Sri Sookthis ofAchAryAs, who understand Your true nature, We have vika PurANams engaged insaluting Your Supreme status among gods and Tatthvam andsimilar passages fromManu, Yajn~avalkya Smruthis and Saath- Oh Lord! Through the hundreds of Veda Manthrams broadcasting Your Para M EANING EANING : :

saamarTyatha: smruthibhirapyaTa thaadhruseebhi: | saamarTyatha: smruthibhirapyaTa thaadhruseebhi: | saamarTyatha: smruthibhirapyaTa thaadhruseebhi: | daivajn~adheebhirapinicchinuma: parEsam || daivajn~adheebhirapinicchinuma: parEsam || daivajn~adheebhirapinicchinuma: parEsam || tathvArTa tathpara parassatha vEda tathvArTa tathpara parassatha vEda tathvArTa tathpara parassatha vEda tvAmEva tatthvapara saathvika sathpurAnai: tvAmEva tatthvapara saathvika sathpurAnai: tvAmEva tatthvapara saathvika sathpurAnai: dEv}xIiÉripiniínum>prezm!.17. dEv}xIiÉripiniínum>prezm!.17. dEv}xIiÉripiniínum>prezm!.17. samWyRt>Sm&itiÉrPyw ta†zIiÉ>, samWyRt>Sm&itiÉrPyw ta†zIiÉ>, samWyRt>Sm&itiÉrPyw ta†zIiÉ>, tvAm Seela roopa charithai: Tvamev tÅvprsaiÅvksTpura[E> Tvamev tÅvprsaiÅvksTpura[E> Tvamev tÅvprsaiÅvksTpura[E> tÅvawRtTprprZztvedvaKyE> tÅvawRtTprprZztvedvaKyE> tÅvawRtTprprZztvedvaKyE>

S S S L L L O O O KAM KAM KAM 29 17 17 17

”

(SlOkam 15).

- - - vaakyai: vaakyai: vaakyai:

sadagopan.org sadagopan.org

M Iswaran, it refersto EmprumAn only. “tameeswarANAm ParamamMahEswaram”. Shivam Achyutham “ as: you salute specifically dam Yajus and Saama Vedams. Those three Vedams are focused on you.Those Ve- strengthening that point of view, one has to look for valid Support from Rg, some purANAs and AagamAs address Him as Isan, Iswaran and IsAnan. For Oh Achyutha! Some (SaivAs) state that Sivan isthe Supreme Godbecause M EANING EANING : :

grAhyA trayee tvayee tusaachyuta !sammuukheenA || grAhyA trayee tvayee tusaachyuta !sammuukheenA || grAhyA trayee tvayee tusaachyuta !sammuukheenA || ¢aýaÇyITviytusa=Cyut ¢aýaÇyITviytusa=Cyut ¢aýaÇyITviytusa=Cyut taisccha prasiddhi vibhavasyataisccha samoolathAyai: taisccha prasiddhi vibhavasyataisccha samoolathAyai: taisccha prasiddhi vibhavasyataisccha samoolathAyai: anyathra tu kvachana kEchith ihEsa sabdAth lOka prasiddhim upagamya tameesamAhu:| anyathra tu kvachana kEchith ihEsa sabdAth lOka prasiddhim upagamya tameesamAhu:| anyathra tu kvachana kEchith ihEsa sabdAth lOka prasiddhim upagamya tameesamAhu:| laekàisiÏmupgMytmIzmahu>, laekàisiÏmupgMytmIzmahu>, laekàisiÏmupgMytmIzmahu>, ”. Other Smruthi passages recognize You as ANyÇ tuKvcnkeicidhezzBdat! ANyÇ tuKvcnkeicidhezzBdat! ANyÇ tuKvcnkeicidhezzBdat! tEí àisiÏivÉvSysmUltayE> tEí àisiÏivÉvSysmUltayE> tEí àisiÏivÉvSysmUltayE> S S S L L L O O O Pathim viswasyAthmEswaram sAsvatham sAsvatham viswasyAthmEswaram Pathim KAM KAM KAM 30 18: 18: 18:

! ! ! sMmuoIna.18. sMmuoIna.18. sMmuoIna.18. Therefore, when Vedam says

Oh Sriman NaarAyaNa! VaikuNTha NaaT VaikuNTha NaarAyaNa! Oh Sriman M EANING EANING : :

thamm tvAm vayam thu paramEswaram aamanAma: || aamanAma: thuparamEswaram vayam tvAm thamm thamm tvAm vayam thu paramEswaram aamanAma: || aamanAma: thuparamEswaram vayam tvAm thamm thamm tvAm vayam thu paramEswaram aamanAma: || aamanAma: thuparamEswaram vayam tvAm thamm Aathmaa janasya JanakO jagathsccha yOabhUth | Aathmaa janasya JanakO jagathsccha yOabhUth | Aathmaa janasya JanakO jagathsccha yOabhUth | vEdAthmaka praNavakAraNa varNavaachyam vEdAthmaka praNavakAraNa varNavaachyam vEdAthmaka praNavakAraNa varNavaachyam ya: khaluya: aNO:aNutarO mahathOmaheeyAn ya: khaluya: aNO:aNutarO mahathOmaheeyAn ya: khaluya: aNO:aNutarO mahathOmaheeyAn AaTmajnSyjnkaejgtíyae=ÉUt!, AaTmajnSyjnkaejgtíyae=ÉUt!, AaTmajnSyjnkaejgtíyae=ÉUt!, t.19. t.19. t.19. ParamEshwaran---Vinnagara EmperumAn y> oLv[aer[utraemhtaemhIyan! y> oLv[aer[utraemhtaemhIyan! y> oLv[aer[utraemhtaemhIyan! vedaTmkà[vkar[v[RvaCy< vedaTmkà[vkar[v[RvaCy< vedaTmkà[vkar[v[RvaCy< S S S L L L O O O KAM KAM KAM 31 19: 19: 19: ha! Weconclude that you and You

sadagopan.org sadagopan.org EmperumAn. vaachyam When KurEsar salutes theLordas aamanAma: ParamEswaram thu vayam tvAm tamm VedAthmakaPraNava-kAraNa varNa-vAchyam salutedis herebyKurEsar: That Supreme Being asthe one embodiment ofthe single lettered PraNavam Ama: KurEsar concludes here therefore: “ the Isan/Iswaran/ ParamEswaran (Supreme Lord). with “ yAm C “ theLord: of roopa-Roopa-GuNams Taittiriya Upanishad intheNaarAyaNA Vedaas. of sabdhams Vaachaka by the one lettered PraNavam,which is theroot and the essence of allthe tient universe and entered inside all ofthem to direct them.You are indicated grander than “the grandest”. Yougave birth tothe sentient andthe insen- the Vedaas.Youbecame One, whois alone isthe ParamEswaran and worship you with the help of PramANams from C aNOraNeeyAn MahathO MaheeyAn aat OMMENTS OMMENTS ” (smaller than the smallest and larger than the largest) and concludes concludes and largest) the than larger and smallest the than ” (smaller

(We recognize You as our Supreme Lord based on Veda Manthrams). Manthrams). Veda on based Lord Supreme our as You recognize (We prasAdhAn-mahimAnam Isam ”, it is clear that”, itisclear PraNavam cannotrefer to any one other than : :

tvAm thu vayam ParamEswaram aaman- ” indicating that Sriman NaarAyaNanis 32 “VedAthmaka praNava kaaraNa varNa nuvAkam sectionde hmAasya janthOr-nihithO guhA- subtlerthan“the subtlest” and scribed the Sva-

C M

slOkam: KurEsar uses the following Sruthi PramANams for thethoughts behind this There is no one whoisSuperior toYou ( Sriman NaarAyaNa! You are the Lord unto Yourself ( SaraNAgathyYou andsoughttoYour protection. ( pathi: ParAyaNam cha Thou art the Lord and goal of this universe and its beings ( lent glances ( realized theirownexiste othershave you alone arethePara DEvathai (Supreme Being). EvenBrahma, Rudran and quire as to whois the Superior amongst allgods,itbecomes apparentthat C M OMMENTS OMMENTS EANING EANING

: :

BrahmAdhaya: api bhavadhIkshaNa labdha sattaa: labdha api bhavadhIkshaNa BrahmAdhaya: BrahmAdayOapi bhavadhIkshaNa labdhasatthA: || BrahmAdayOapi bhavadhIkshaNa labdhasatthA: || BrahmAdayOapi bhavadhIkshaNa labdhasatthA: || AathmEswarOasina parOasthi tavEswarOanya: AathmEswarOasina parOasthi tavEswarOanya: AathmEswarOasina parOasthi tavEswarOanya: visvasya chAdhipathirasya parAyaNam cha | visvasya chAdhipathirasya parAyaNam cha | visvasya chAdhipathirasya parAyaNam cha |

NaarAyaNAchyutha! parastvamihaikayEva NaarAyaNAchyutha! parastvamihaikayEva NaarAyaNAchyutha! parastvamihaikayEva AaTmeñrae=is nprae=iSttveñrae=Ny> AaTmeñrae=is nprae=iSttveñrae=Ny> AaTmeñrae=is nprae=iSttveñrae=Ny> ivñSycaixpitrSypray[. 20. ivñSycaixpitrSypray[. 20. äüadyae=ip ÉvdI][lBxsÄa>. 20. 1. 1. 1. 3. 2. 3. 2. 3. 2. naray[aCyut naray[aCyut naray[aCyut naray[aCyut naray[aCyut naray[aCyut ). OhLord, who never letsdown any one who performed “YasmAthParam naaparam asthi”, “YasmAthParam naaparam asthi”, “YasmAthParam naaparam asthi”, “NivAsa:gathi: suhrudh NaarAyaNa:” “NivAsa:gathi: suhrudh NaarAyaNa:” “NivAsa:gathi: suhrudh NaarAyaNa:” “Pathim viswasyaathmEswaram”, “Pathim viswasyaathmEswaram”, “Pathim viswasyaathmEswaram”, S S S L L L O O O ! ! KAM ! KAM KAM prSTvimhEk@v prSTvimhEk@v prSTvimhEk@v 33 nce through the power of your benevo- 20: 20: 20: tava Para: adhya Iswara: na asth

Oh! Achyutha Oh!

thvam AathmEswara asi

asya viswasya adhi- viswasya asya

). ) When we in-

i). i). ).

sadagopan.org sadagopan.org

naanyastvadasti dharaNeedhara! vEdavEdya: || naanyastvadasti dharaNeedhara! vEdavEdya: || naanyastvadasti dharaNeedhara! vEdavEdya: || naNySTvdiStxr[Ixr naNySTvdiStxr[Ixr naNySTvdiStxr[Ixr nithyEaksharE divi vasanpurusha: purANa: | nithyEaksharE divi vasanpurusha: purANa: | nithyEaksharE divi vasanpurusha: purANa: | nithya: samAbhyadhika varjitha: UrjithasrI: nithya: samAbhyadhika varjitha: UrjithasrI: nithya: samAbhyadhika varjitha: UrjithasrI: sattvapravartanakarO jagatOasya moolam sattvapravartanakarO jagatOasya moolam sattvapravartanakarO jagatOasya moolam inTye=]reidivvsn!pué;>pura[>, inTye=]reidivvsn!pué;>pura[>, inTye=]reidivvsn!pué;>pura[>, inTy> sma_yixkvijRtîjRtïI> inTy> sma_yixkvijRtîjRtïI> inTy> sma_yixkvijRtîjRtïI> sÅvàvtRnkrae jgtae=SymUl< sÅvàvtRnkrae jgtae=SymUl< sÅvàvtRnkrae jgtae=SymUl< Dharaneedharan---Oppiliappan S S S L L L O O O KAM KAM KAM 34 21 21 21 ! ! !

vedve*>. 21. vedve*>. vedve*>. 21. vedve*>. vedve*>. 21. vedve*>.

Veda vEdya: na asthi one, who could becomprehended with the help ofthe VedAs ( Sathtva guNamlinked to Jn~Anam ( separable association ofMahA Lakshmi sharE vasan asya jagatha: moolam for this universe as you stay in Your eternal Parama Padham are the timeless (anAdhi)Purushan (PurushOtthaman). You arethe sole seed yEka nithya: C M

of “nithyO nithyAnAm chEtanas-chEtanAnAm”. the Sruthipassages:inhasKurEsarterm mind “nithya:”he When usesthe Oh theLord ofBhUmi Devi ( BhUmiLakshmi.sort of MahA Deviand the words “ C M OMMENTS OMMENTS EANING EANING “Hreesccha tELakshmeesccha Pathnyou” : :

: :

DharaNidhara -Urjitha SrI: ). You have no equal or superior superior or equal no have You ). ). dharaNeedhara ). You are the One resplendent with the in- 35 Satthva pravartanakara ” tosalute the Lordasdivine con-

( tvam Urjitha SrI KurEsar selectsKurEsar theVedic passage (Sama abhyadhika(Sama varjitha: as PramANam, when heselects )! You alone are eternal ( :). You spread the spread :). You ( NithyE dhivi ak- :). Thereisno tvadh anya: ). tvam You You

sadagopan.org sadagopan.org roopANi ANANTHAANI” Sruthi PramANams: ( forms countless Lord’s The Narasimhan in Gadhya BhAshyam. Ku BhAshyam. inGadhya Narasimhan as “ nAbhan. KurEsar’sSruthiPramANams fo The roopam of the Lord resting in th C M headed Purushan visualized by the Purusha Sooktham ofthe VedAs. the Mother ofthe beings of the three worlds, youbecome thethousand- As the Supreme Being ofsuch glorious attributes andasthe divine consort of saluted( roopam/forms asOne withmultitudesYou are of nized asreclining in themiddle ofthe Milky Ocean ( His ownMaster). KurEsar salutes inthis contextas:“ Vedam states: san You arethe Master of thepast, future and present ( C M OMMENTS OMMENTS EANING EANING ). You are saluted as one, who has no Master ( Yamm antha: samudhra nilayam : :

: :

yamm bhUtha yamm bhUtha yamm bhUtha saakshAth sayEvaPurushOasi sahasramoordhA || saakshAth sayEvaPurushOasi sahasramoordhA || saakshAth sayEvaPurushOasi sahasramoordhA || “na tasyEsa kascchana” yasya thrilOka jananee mahishee cha LakshmI: yasya thrilOka jananee mahishee cha LakshmI: yasya thrilOka jananee mahishee cha LakshmI: antha: samudra nilayam yamanantharoopam | antha: samudra nilayam yamanantharoopam | antha: samudra nilayam yamanantharoopam | sa]at!s@vpué;ae=isshömUxaR.22. sa]at!s@vpué;ae=isshömUxaR.22. sa]at!s@vpué;ae=isshömUxaR.22. 3. 3. 3. 2. 2. 2. “yamantha SamudhrE kavayO vayanthi” “yamantha SamudhrE kavayO vayanthi” “yamantha SamudhrE kavayO vayanthi” ySy iÇlaekjnnImih;I clúmI> ySy iÇlaekjnnImih;I clúmI> ySy iÇlaekjnnImih;I clúmI> ANtSmuÔinlyKrishNa “SamudrEntham Visvasambhuvam”, “SamudrEntham Visvasambhuvam”, . Swamy Desikanlater refers.

y< ÉUtÉVyÉvdIzmnIzmahu> y< ÉUtÉVyÉvdIzmnIzmahu> y< ÉUtÉVyÉvdIzmnIzmahu> - - - bhavya bhavadeesam aneesam aahu: aneesam bhavadeesam bhavya bhavya bhavadeesam aneesam aahu: aneesam bhavadeesam bhavya bhavya bhavadeesam aneesam aahu: aneesam bhavadeesam bhavya 1. 1. 1. ananta roopams “ambasya paarE”, “ambasya paarE”, “ambasya paarE”, S S S L L L O O O ” are: KAM KAM KAM rEsar salutedMahA Lakshmi as“t e middle ofthe milkyocean isPadhma- 36 (There isno Master for theLord. He is 22: 22: 22: r Salutationr ofKsheerAbdhi NaaTan

) are based on thefollowing

BhUtha bhavya bhavadee- bhavya BhUtha aneesan to the 77 roopams of Lordroopams of to the77 antha: samudra nilayan Yamm aneesam aahu

). You are recog-). Youare anantha roopan

hrilOka :” ). ). Sri VaikuNTha Sthavam to establishthe suprem PurANa PramAnams behind each wordchosen by KurEsar in theslOkams of Wherever one turns, SrivathsAngAcchAr Swamy identifies the Sruthi, Smruthi,

KurEsar’s words are: shmi is the Purushan celebrated by Purusha Sooktham as KurEsar concludesthis slOkam with the statementthat theLord ofMahA Lak- Deveem SarvalOka- MahEswareem” Jananee ”. The pramANamhereisfrom PurANam: VishNu “Sa: Sahasra-MoordhA Purusha: SaakshAth” Aneesan---dEvAdi rAjan Aneesan---dEvAdi rAjan 37 acy of Sri VaikuNTha Naathan. “SnapayAm chakrirE “Sahasra Seersha:”

sadagopan.org sadagopan.org srutishu anugatham ( C M utthamam PurushamudAjahAra Isam the universe hasidentifiedYouasth haram anavadhyam” “Sarva Srutishu anugatam,sTiram, aprakamyam,NaarAyaNa aahvayadharam, gizing Him. Thefive adjectives of the first two lines of this slOkam This slOkam isajoint celebration oftheLord and the Purusha Sooktham eulo- Oh theLord of BhUmi Devi!Thesamefirm ( rushENu thu ( is unassailable ( four VedAs ( (qualifiers) are equally relevant toPurusha Sooktham: Itis found in all the C M aprakampyam PourushamEva SookthEna, tadh VishNOrithiPu- sookthEna manthrENa OMMENTS OMMENTS EANING EANING ) This blemishless Purusha Sooktham, : :

: :

). Pourusham Sooktham refers toPurusha Sooktham here. Sarva sruthishu anugatham qualify ) Purusha Sooktham has its abode in all the4vedams ( thvAm utthamam Purusham Isam udAjahAra || udAjahAra Isam Purusham utthamam thvAm thvAm utthamam Purusham Isam udAjahAra || udAjahAra Isam Purusham utthamam thvAm thvAm utthamam Purusham Isam udAjahAra || udAjahAra Isam Purusham utthamam thvAm Sooktam tu pourusham asEsha jagath pavitram Sooktam tu pourusham asEsha jagath pavitram Sooktam tu pourusham asEsha jagath pavitram NaarAyaNAhvayadharam tvamivAnavadhyam | NaarAyaNAhvayadharam tvamivAnavadhyam | NaarAyaNAhvayadharam tvamivAnavadhyam | sarvasrutishvanugatam sTiramaprakampyam sarvasrutishvanugatam sTiramaprakampyam sarvasrutishvanugatam sTiramaprakampyam TvamuÄm

); itisfirmlyestablished ( 23: 23: 23: which creates purity (Suddhi) in whichcreates purity(Suddhi)

.These five visEshaNams sTiram

NaarAyaNa aahvayad- ) and unassailable) and

sTiram Sarva tvAm ); it C M

That is taken as the unit forthe measurement of the bliss of: andham/ human bliss Aanandhavallipassage fromTaittireeya white lotus eyedPurushan. indweller of thechEtanams. You also becometheindweller of theSooryan as matchless guNams.IntheAananda valli passage, youareidentified asthe starting from the aanandham of humans. Thatbliss isunique toyouandyour from the contemplation of these divine guNams increases in units of hundred yond mind and speech ( YourLord! auspicious Oh guNamshave been declaredthe by VedAs to bebe- C M OMMENTS OMMENTS EANING EANING 7. Indhra 6. Deva 5. karma dEva 4. aajanaja dEva 3. Pithrus 2. Deva-GandharvAs Manushya- Gandharva 1. : :

: :

tvam PuNDareeka tvam PuNDareeka tvam PuNDareeka Aanandham aiswaram avAngh Aanandham aiswaram avAngh Aanandham aiswaram avAngh sOayam tavaiva nrushu hi tvamihAntarAtmA hi nrushu tavaiva sOayam sOayam tavaiva nrushu hi tvamihAntarAtmA hi nrushu tavaiva sOayam sOayam tavaiva nrushu hi tvamihAntarAtmA hi nrushu tavaiva sOayam Tvztgu[aeÄirt³me[, Aaçais;u>ztgu[aeÄirt³me[, Aaçais;u>ztgu[aeÄirt³me[, sae=y< tvEvn&;uihTvimhaNtraTma sae=y< tvEvn&;uihTvimhaNtraTma sae=y< tvEvn&;uihTvimhaNtraTma ( AanNdmEñr< Ava'!mnsavgaý< AanNdmEñr< Ava'!mnsavgaý< AanNdmEñr< Ava'!mnsavgaý< sa yEkO Maanusha aanandha: avAngh-manasa avagAhyam - - - nayana: Purushasccha PoushNa: || nayana: Purushasccha PoushNa: || nayana: Purushasccha PoushNa: ||

S S S L L L > pué;í paE:[>. 24. > pué;ípaE:[>. > pué;í paE:[>. 24. > pué;ípaE:[>. > pué;í paE:[>. 24. > pué;ípaE:[>. - - - O O O guNOttaritha guNOttaritha guNOttaritha KAM KAM KAM 39 Upanishad starts with Maanusha an- 24: 24: 24: - - - manasAvagAhyam manasAvagAhyam manasAvagAhyam

- - - kramENa |

kramENa |

). ) and that bliss arising

sadagopan.org sadagopan.org VaikuNThanAThan here. Sri of Tatthvam ParadEvathA the of us remind to pramANam after pramANam (“tasya yaTA kapyAsam PuNDareekam yEvamakshiNeem”) orbit of the Sun ( achEthanams as anupravEsam proves His SarvEswarathvam. He isinsidethe ing. That HeisinsideallchEthanams asantharyAmi (indweller) andin loftiest of aanandham isenjoyedbythe Parama Purushan as the Supreme Be- KurEsar draws the Upanishad PramANam on Aanandham to point out that the aanandha: and ends with theaanandham ofBrahman as theloftiest ( The bliss ofeach of the setof ten starting from Manushyan is 100 fold larger

9. PrajApathi Bruhaspathi and 8. ). PoushNa: Purusha: Sa Pundareeka nayanan---PerumAlKOilKannan 40 :) and has eyes resembling the lotus sa yEkO BrahmaNa BrahmaNa sa yEkO KurEsar piles up C M

NaarAyaNan alone is theJagath KaaraNan. all padhamsspeak aboutNaarAyaNan (Siva meansauspicious) andtherefore maa nEsAna:” by the passages of MahOpanishad (" and AathmA”.That NaarAyaNan Sriman gath KaaraNan. VedAssalute this Jaga perform SaraNAgathy toHim. Inthissl measurable bliss andHeis the One who grants MOkshAnandham tothose who In theprevious slOkam, KurEsar stated that the Lordhas the guNam of im- by MahOpanishad. NaarAyaNan. roopa prapancham has been identified further as none other thanSriman Brahman or Aathmaa. That aadhi kaaraNam for the creation of this naama- cient kaaraNam (reason) for Srushti is MahOpanishad dealing withthe creation oftheuniverse states that thean- C M OMMENTS OMMENTS EANING EANING : :

: :

BrahmEthi vaasadithi vaa aathmagirA aTavaatath | BrahmEthi vaasadithi vaa aathmagirA aTavaatath | BrahmEthi vaasadithi vaa aathmagirA aTavaatath |

) and SubhAlOpanishad ( SubhAlOpanishadand otherUpanishads follow the path laid out yan yan yan soubAlikee PrabrutaYOapi anujagmu: yEnAm || soubAlikee PrabrutaYOapi anujagmu: yEnAm || soubAlikee PrabrutaYOapi anujagmu: yEnAm || NaarAyaNasthvithi mahOpanishadhbraveethi NaarAyaNasthvithi mahOpanishadhbraveethi NaarAyaNasthvithi mahOpanishadhbraveethi äüeit va sidit va==Tmigra=wva tt!, siditva==Tmigra=wva va äüeit äüeit va sidit va==Tmigra=wva tt!, siditva==Tmigra=wva va äüeit saEbailkIàÉ&tyae=PynujGmurenam!.25. äüeit va sidit va==Tmigra=wva tt!, siditva==Tmigra=wva va äüeit saEbailkIàÉ&tyae=PynujGmurenam!.25. saEbailkIàÉ&tyae=PynujGmurenam!.25. - - - moola moola moola naray[SiTvit mhaepin;d! ävIit mhaepin;d! naray[SiTvit naray[SiTvit mhaepin;d! ävIit mhaepin;d! naray[SiTvit naray[SiTvit mhaepin;d! ävIit mhaepin;d! naray[SiTvit yNmUlkar[mbuXyt s&iòvaKyE> yNmUlkar[mbuXyt s&iòvaKyE> yNmUlkar[mbuXyt s&iòvaKyE> - - - kAraNam abudhyatasrushti vaakyai: kAraNam abudhyatasrushti vaakyai: kAraNam abudhyatasrushti vaakyai: S S S L L L O O O KAM KAM yEkO havai NaarayaNa aaseeth, na Brah- KAM 41 th-KaaraNa Vasthu as “Brahman,Sath, Okam, KurEsar salutes theLordasJa- dhivyO dEva yEkONaarAyaNa: describedthe by Vedicword, Sath or is theJagathKaaraNan ispointed out 25: 25: 25:

). Thus

sadagopan.org sadagopan.org

C M Thesalutation ofNaarAyaNAnuvAkam is: context. ferred to two other Upanishads (MahOpanishad and SubhAlOpanishad) in this that salute VishNu as theSupremeLord. Intheprevious slOkam, KurEsar re- Here, KurEsar refers totwo Upanishads VishNu. Sruthi (Katavalli)identifies that vasthu preme Tatthvam (doctrine) and asSupreme Soul andBrahman. The other of our meditation as the Supreme Being in theform of Supreme JyOthi, Su- One Sruthi (NaarAayaNa anuvAkam) salutes Sriman NaarAyaNan, theobject C M The Kata Valli Passage celebrating the OMMENTS OMMENTS EANING EANING : :

: sOadhvana: pAramApnOthi tadh VishNO:sOadhvana:pAramApnOthi tadh Paramampadam sOadhvana: pAramApnOthi tadh VishNO:sOadhvana:pAramApnOthi tadh Paramampadam : NaarAyaNa Param Brahmma tatthvam NaarAyaNa: para: | sOadhvana: pAramApnOthi tadh VishNO:sOadhvana:pAramApnOthi tadh Paramampadam NaarAyaNa Param Brahmma tatthvam NaarAyaNa: para: | NaarAyaNa Param Brahmma tatthvam NaarAyaNa: para: |

BrahmEthi cha Sruthishu yathParavasthvadheetham | BrahmEthi cha Sruthishu yathParavasthvadheetham | BrahmEthi cha Sruthishu yathParavasthvadheetham | NaarAyaNa parO JyOthi: aathmA NaarAyaNa para: ||

NaarAyaNa parO JyOthi: aathmA NaarAyaNa para: ||

JyOthi :ParamParama JyOthi :ParamParama JyOthi :ParamParama Vijn~Ana SaaraTir Vijn~Ana SaaraTir Vijn~Ana SaaraTir VishNO: Padham Paramam ithyaparaa gruNAthi ithyaparaa Padham Paramam VishNO: VishNO: Padham Paramam ithyaparaa gruNAthi ithyaparaa Padham Paramam VishNO: VishNO: Padham Paramam ithyaparaa gruNAthi ithyaparaa Padham Paramam VishNO: NaarAyaNastadithi visinashtikaachidh tadh NaarAyaNastadithi visinashtikaachidh tadh NaarAyaNastadithi visinashtikaachidh tadh iv:[ae> pd pd pd pr< prmtÅv pr< prmtÅv pr< prmtÅv

|| || ||

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paamsurE itham vEdhai: sound emanating from a gigantic drum (“ the like VedAs the by proclaimed loudly been have ThrivikramAvathAram ach and then releasing them at the end of the deluge. His sacred feet during from insect tomighty BrahmA by holdin all ofthem. During His VadaPathra sa touched the headsofthemighty Brahma Vada Pathra sayanAvathAram. During Thrivikrama avathAram, Hissacred feet dayA for all thecreatedbeings isre hakAran) forthe world. This is His Pa BhagavAn is abhinna nimitthOpAdhana Ka creation. Suchisyour greatness inbles peepal leafor when You released the world from Your stomach atthetime of swallowed theworlds as a small child when Youmeasured the worlds withthree steps as Thrivikraman orwhen You were found between alowly wormand the grand Brahma Devan at the times were well demonstrated in your avat salute your status as ParamAthmaa. Your KaaruNyam and Sarva Rakshathvam Sri VaikuNThaOh NaaThaa! There arethousands ofUpanishadic passagesto C M OMMENTS OMMENTS EANING EANING : :

” : :

”). VishNu Sooktham celebrates them as“ krAman jaganthi nigiran punarudhgiramsccha || krAman jaganthi nigiran punarudhgiramsccha || krAman jaganthi nigiran punarudhgiramsccha || Vaachastava praTayithumParamEsithruthvam | Vaachastava praTayithumParamEsithruthvam | Vaachastava praTayithumParamEsithruthvam | kim chEhakim navyajagaNa:krimidhAtrubhEdam kim chEhakim navyajagaNa:krimidhAtrubhEdam kim chEhakim navyajagaNa:krimidhAtrubhEdam ³amn!jgiNtinigrn!punéiÌr<í.27. ³amn!jgiNtinigrn!punéiÌr<í.27. ³amn!jgiNtinigrn!punéiÌr<í.27. Santheedrusa: Sruthisirassuparassahasraa: Santheedrusa: Sruthisirassuparassahasraa: Santheedrusa: Sruthisirassuparassahasraa: vacStvàwiytu ïuitizrSsu prSshöa> ïuitizrSsu sNtI†z> sNtI†z> ïuitizrSsu prSshöa> ïuitizrSsu sNtI†z> sNtI†z> ïuitizrSsu prSshöa> ïuitizrSsu sNtI†z> ikÂeh nVyjg[>i³imxat&Éed< ikÂeh nVyjg[>i³imxat&Éed< ikÂeh nVyjg[>i³imxat&Éed<

S S S L L L O O O vealed during ThrivikramAvathAram and KAM KAM KAM 43 ramAthma Tatthvam. His greatness and yanam, He protected His created beings sing one and all with Your compassion! hArams. For instance, nodifferences g themin a small portion ofHis stom- floating innocently on the bed ofa tothelowlyworm and consecrated 27 araNan (Moola VasthuSa- as well 27 27 Thrivikramasya VijayaDiNDimAy-

SamooDam

asya

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SrI VaikuNTha Paarthas nAthan-----Sri 44 aarathy PerumAL ----Thiru AllikENi aarathy PerumAL----Thiru AllikENi as describedbyThirumazhisai AzhwAr, compared to our Lord. the othersare“midikkilaa devar”(tho C M

handham ( handham Mudhrais are notmatchedbyother anygodskarmaOther samb- gods. have dhivya MangaLa vigraham, His weapons, His aabharaNams, His hastha roopam ( clusion that BhagavAn alone is theSupreme Being. HisSoumya/SubhAsraya Here, KurEsar gives the reasons forthe intelligent people to arrive at his con- yourself being saluted as the One having many abodes: incide unique with deal that References through Those with discriminating intellect establish Your Supremacy among gods C M OMMENTS OMMENTS EANING EANING . dhivyadesams 5. 4. Veda Siras/Upanishads and theminds of Yogis, 3. 2. VaikuNTham ( 1. KsheerAbdhi/Milky Ocean, the supremetheluster ofyourbody. : : Roopa SrI Roopa

: : Karma yOnaya:) yOnaya:) Karma chithraisccha kaiscchith uchithai: Bhavatha: charithrai: |

chithraisccha kaiscchith uchithai: Bhavatha: charithrai: | chithraisccha kaiscchith uchithai: Bhavatha: charithrai: |

chihnairanihnava parai: aparaisccha kaiscchidh chihnairanihnava parai: aparaisccha kaiscchidh chihnairanihnava parai: aparaisccha kaiscchidh nicchinvathE tvayi vipascchitha Isithruthvam || nicchinvathE tvayi vipascchitha Isithruthvam || nicchinvathE tvayi vipascchitha Isithruthvam || iniíNvteTviy iniíNvteTviy iniíNvteTviy roopasriyaa paramayaa paramENa dhAmnaa roopasriyaa paramayaa paramENa dhAmnaa roopasriyaa paramayaa paramENa dhAmnaa ) is unique among gods. The beauty and luster of His body/ tadh VishNO: Param Padham sadhA pasyanthi Sooraya: pasyanthi sadhA Padham Param VishNO: tadh icÇEíkEiíÊictEÉRvtíirÇE>, icÇEíkEiíÊictEÉRvtíirÇE>, icÇEíkEiíÊictEÉRvtíirÇE>, êpiïya prmya prme[xaça êpiïya prmya prme[xaça êpiïya prmya prme[xaça icûErinûvprErprEí kEicd! icûErinûvprErprEí icûErinûvprErprEí kEicd! icûErinûvprErprEí icûErinûvprErprEí kEicd! icûErinûvprErprEí and BhagavAnistotally untouched by karmAs. All S S S ivpiít $izt&Tvm!.28. ivpiít $izt&Tvm!.28. ivpiít $izt&Tvm!.28. L L L O O O KAM KAM KAM 45 se without any Srimath Gaambheeryam) nts connectedto your life has ledto

28 28 28

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tvAmm hi Sriya:SriyamudhAhu:udhAratvAmm tvAmm hi Sriya:SriyamudhAhu:udhAratvAmm tvAmm hi Sriya:SriyamudhAhu:udhAratvAmm YasyA: kaDAkshaNam anukshaNam IswarANAm anukshaNam kaDAkshaNam YasyA: YasyA: kaDAkshaNam anukshaNam IswarANAm anukshaNam kaDAkshaNam YasyA: YasyA: kaDAkshaNam anukshaNam IswarANAm anukshaNam kaDAkshaNam YasyA: thAmm SrIrithi tvadupasamsrayaNaaththAmm SrIrithi nirAhu: thAmm SrIrithi tvadupasamsrayaNaaththAmm SrIrithi nirAhu: thAmm SrIrithi tvadupasamsrayaNaaththAmm SrIrithi nirAhu: aisvarya hEthurithi sarva aisvarya hEthurithi sarva aisvarya hEthurithi sarva Tvaiïymudahuédarvac>.29. Tvaiïymudahuédarvac>.29. Tvaiïymudahuédarvac>.29. Thiruvukkum Thiru---ThiruNaaraiyur @eñyRhetuiritsvRjnInmett!, @eñyRhetuiritsvRjnInmett!, @eñyRhetuiritsvRjnInmett!, ySya> kqa][mnu][mIñra[a< ySya> ta< ïIiritTvÊps<ïy[aiÚrahu> ySya> kqa][mnu][mIñra[a< ySya> ta< ïIiritTvÊps<ïy[aiÚrahu> ySya> kqa][mnu][mIñra[a< ySya> ta< ïIiritTvÊps<ïy[aiÚrahu> S S S L L L O O O KAM KAM KAM 46 29 29 29 - - - janeenam yEtath | yEtath janeenam janeenam yEtath | yEtath janeenam janeenam yEtath | yEtath janeenam

- - - vaacha: || vaacha: || vaacha: ||

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tvath-padhascchAyAm aasrithya KamalEswari!” them). Iswaryam ofdhikPaalakAs arise because of your auspicious glances falling on (Chinham) are: (Sri Devi) conferring Sriya: pathithvam to Her Lord as HislakshaNam alluded to in thisslOkam. The pramANams aboutthe glories of MahA Lakshmi The vaibhavam of Sri Devi and theimpact of that Vaibhavam on BhagavAn is the Lord ofthe Supremely auspicious SrI Devi. thAr and Thirumangai AzhwAr describe joined You, Sheisknown as“SrI”. TheAchArya PurushAs like Swamy ALavan- ever-growingcause forthe Becauseall wealth Shegods. of (SrI Devi) has It is well known that theside-glances of Sri Devi arethe root (fundamental) C M OMMENTS OMMENTS EANING EANING “BrahmAdhyasccha SurA: sarvE munayasccha tapOdhanaa: yEdhanthE : :

: :

“lOkEsa-savibhUtheenAm kAraNam yannirIkshaNam” 47 You therefore as“Thiruvukkum Thiru”, (the

sadagopan.org sadagopan.org Sage ParAsara). sAram vam (demonictraits) and getimmersed deeply inthe swirling oceanofSam- Your Moola Prakruthi and attain astate of deafness and acquire aasuri bhA- and ask distorted questions out oftheirignorance comeundertheinfluence of that happens through therite of SaraNA which needs to be chased away with your grace. You gain a great joy, when M Your sacred feet. Great indeed is indeed Great feet. sacred Your guNams. It isbanished only when the chEtanam practices SaraNAgathy at Oh ParamAthmA! That Moola Prakruthi created byyouis made up of the three M EANING EANING (VishNuMaayaa mahAvartha mOhAndhatamasaa vruthA:accordingto : :

sathyAm sruthou cha badhiraa: tvayi tannmahimnA || sathyAm sruthou cha badhiraa: tvayi tannmahimnA || sathyAm sruthou cha badhiraa: tvayi tannmahimnA ||

kouthaskuthaa : sTirakutharka vasEna kEchith vasEna :sTirakutharka kouthaskuthaa kouthaskuthaa : sTirakutharka vasEna kEchith vasEna :sTirakutharka kouthaskuthaa kouthaskuthaa : sTirakutharka vasEna kEchith vasEna :sTirakutharka kouthaskuthaa Saa tE VibhO! kimiva narma na nirmimeetE | Saa tE VibhO! kimiva narma na nirmimeetE | Saa tE VibhO! kimiva narma na nirmimeetE | MaayA tvayA guNamayee kila yaa nisrushtA MaayA tvayA guNamayee kila yaa nisrushtA yaa kila guNamayee tvayA MaayA MaayA tvayA guNamayee kila yaa nisrushtA yaa kila guNamayee tvayA MaayA sTya<ïutaEcbi sTya<ïutaEcbi sTya<ïutaEcbi sateivÉae sateivÉae sateivÉae maya Tvyagu[myIiklyains&òa maya Tvyagu[myIiklyains&òa maya Tvyagu[myIiklyains&òa kaEtSk…ta> iSwrk…tkRvzen keict! iSwrk…tkRvzen kaEtSk…ta> kaEtSk…ta> iSwrk…tkRvzen keict! iSwrk…tkRvzen kaEtSk…ta> kaEtSk…ta> iSwrk…tkRvzen keict! iSwrk…tkRvzen kaEtSk…ta> S S S ! ! ! the power ofthis Moola Prakruthi ( L L L ikimvnmRninimRmIte, ikimvnmRninimRmIte, ikimvnmRninimRmIte, xraSTviy tNmihça. 30. xraSTviy tNmihça. 30. xraSTviy tNmihça. 30. O O O KAM KAM KAM 48

gathy. Those who donot accept VedAs 30: 30: 30:

Maayaa ),

Jeevan or influenced by the Karmaas ( Karmaas the by influenced or Jeevan ( vasthusated them andmakes like ours, which iscontrolled byourKarmaas.BhagavAn enters into all cre- C M guNa Brahman without anyattributes. to answer the claims of Adhvaithis th the Ubhaya Lingams (Blemishless and KalyANa guNa PoorNan). ThisslOkam is nirvikAranjanan and is BhagavAn Him. to orSuperior none, isequal who as BhagavAn salute VedAs by Karmaas and their influence. the same as the Jeevan, which is distinctly karma vasyan. You are untouched kudhrushtisdo not understand yourtrue nature andstatethatYou areindeed are without any blemish and beyond the influence of any karmaas. Those deaf other janthus. Your avathArams areout ofyour ownsankalpam (volition) and due to its Karmaas as tree, plant, creeper, worm, insect, birds, animals and distortedviews declaring that you aretheJeevanthat is born again and again ing asthe undepletable mine of auspicious attributes! There are thosewith arising from Karmaas,auspicious, unchanging unlike JaDa vasthus and stay- Oh Lord, who isblemishless, firmlyestablished, untouched by thedhOshams C M vikAram OMMENTS OMMENTS EANING EANING : : )

: :

in Svaroopamlike achEtanamsorchanges in SvabhAvam like ya: sTAvara krimi ya: sTAvara krimi ya: sTAvara krimi kLya[sd!gu[inxe kLya[sd!gu[inxe kLya[sd!gu[inxe kLya[sd!gu[inxe kLya[sd!gu[inxe kLya[sd!gu[inxe kalyANa kalyANa kalyANa anyEshu janthushuanyEshu sadaiva vijAyamAna: | anyEshu janthushuanyEshu sadaiva vijAyamAna: | anyEshu janthushuanyEshu sadaiva vijAyamAna: | tvam nithya tvam nithya tvam nithya ANye;ujNtu;usdEvivjayman>, ANye;ujNtu;usdEvivjayman>, ANye;ujNtu;usdEvivjayman>, (eternal, blemishless andchangeless). Heis defined by Tv< inTyinmRlinrÃninivRkar Tv< inTyinmRlinrÃninivRkar Tv< inTyinmRlinrÃninivRkar y> Swavri³impt¼mt¼jaid;u y> Swavri³impt¼mt¼jaid;u y> Swavri³impt¼mt¼jaid;u - - - sadguNanidhE !saithIritasthai: || sadguNanidhE !saithIritasthai: || sadguNanidhE !saithIritasthai: || “ ajAyamAnO BahudhA vijAyathE - - - nirmala niranjana nirvikAra nirmala niranjana nirvikAra nirmala niranjana nirvikAra - - - S S S

pathanga pathanga pathanga L L L function. He does not undergo changes O O O 49 KAM KAM KAM at the Supreme Being (Brahman) isNir- ! ! ! na MaamkarmaNi limpanthi s#tIirtStE>.31. s#tIirtStE>.31. s#tIirtStE>.31. BhagavAn’sincarnations areSuddhA- 31 31 31 - - - mathanga jaadishu mathanga jaadishu mathanga jaadishu

- - -

nithyan, nirmalan,Niran- - - -

”

. His birth is not not is birth . His

). There is

sadagopan.org sadagopan.org His own Sankalpam). vathArams (free from thriguNams) and SvEcchAvatharams (happening out of 50 existence? into stayed glances had not fallen on the world, how could theyhave originated and mUni nAlam PrabhO! bhavithumEva kutha: pravrutthi: C M

rated this Veda PramANam this way: cause for the creation of the world From this pramAnam, itbecomes clearthat the Lord’s KatAksham isthe root the Supreme Being: “ Vedam says thatthe acts ofcreation, World itself depend on yourrejuvenating glances. Therefore the VedAs declare you as the in existence,not evenmakeamovement.Forstayingthe objectsof world auspicious eyesto fall onthem.Ifyour All the chEtana - achEtana vasthus of the world await the glances from your C M OMMENTS OMMENTS EANING EANING : :

: :

(sruthoujagadishE Jagath tvamyEva sTAthumchajagath tavadrushtipAtham vAnchathi sTAthumchajagath tavadrushtipAtham vAnchathi sTAthumchajagath tavadrushtipAtham vAnchathi nO chEth katAkshayasi naiva bhavEth pravrutthi:| nO chEth katAkshayasi naiva bhavEth pravrutthi:| nO chEth katAkshayasi naiva bhavEth pravrutthi:| tvadh tvadh tvadh tEna sruthou jagadishE hijagath tvamEva|| tEna sruthou jagadishE hijagath tvamEva|| tEna sruthou jagadishE hijagath tvamEva|| ten ïutaE jgid;e ih jgt! Tvmev. 32. tenïutaEjgid;eihjgt!Tvmev. ten ïutaE jgid;e ih jgt! Tvmev. 32. tenïutaEjgid;eihjgt!Tvmev. ten ïutaE jgid;e ih jgt! Tvmev. 32. tenïutaEjgid;eihjgt!Tvmev. naecet!kqa]yisnEvÉvet!àv&iÄ>, naecet!kqa]yisnEvÉvet!àv&iÄ>, naecet!kqa]yisnEvÉvet!àv&iÄ>, - - - dhrushti dhrushti dhrushti Tadhikshitha bahu syAm prajAyEyRthi Swatu< cvaÁDit jgt!tv †iòpat< Swatu< cvaÁDit jgt!tv †iòpat< Swatu< cvaÁDit jgt!tv †iòpat< Tvd!†iòjuòimdmaivrÉUdze;< Tvd!†iòjuòimdmaivrÉUdze;< Tvd!†iòjuòimdmaivrÉUdze;< - - - jushtamidam aavirabhUd asEsham jushtamidam aavirabhUd asEsham jushtamidam aavirabhUd asEsham S S S L L L O O O and itsbeings. SwamyALavanthAr elabo- KAM KAM KAM protection and dissolution arethe acts of 51 “ nAvEkshasE yadhi, tathO bhuvanAnya- tathO yadhi, nAvEkshasE glances donot fallonthem, they can- 32 32 32

” Oh Lord, ifyour Oh ” .

sadagopan.org sadagopan.org C M are responsibleare forJagath KaaraNam ( dheera:, nAmaroopE vyAkarOth,nAmaroopE VyAkaravANi ( Prapancham creatingtheNaama-Roopa Lord Thereare many pramANams quotedSrivathsAnkAcchAr by Swamy aboutthe Esha -sEmusheekANAm with jealousy and get deluded in the process ( This unique greatness ofyour glorie shining as Naama Roopa Prapancham. They are totally under your control. ones have been given names and forms by you.You areindeed behind them Veeryam and Tejas! TheVedAs pointout thatallthe sentient andinsentient thesixattributes with of Oh Bhagavan “ C M yEkO ha vai NaarAyaNayEkO havai aaseeth OMMENTS OMMENTS EANING EANING : :

: :

paapeeyasAm ayam ahO !tvayee mOhahEthu: || paapeeyasAm ayam ahO !tvayee mOhahEthu: || paapeeyasAm ayam ahO !tvayee mOhahEthu: || aiswaryam Idhrusam idhamsruthishUditam tE sabdOapi roopavath amushya charAcharasya | aiswaryam Idhrusam idhamsruthishUditam tE sabdOapi roopavath amushya charAcharasya | aiswaryam Idhrusam idhamsruthishUditam tE sabdOapi roopavath amushya charAcharasya | yEvam BhagO !iha bhavath yEvam BhagO !iha bhavath yEvam BhagO !iha bhavath papIysa.33. Tviymaehhetu>.33. Tviymaehhetu>.33. Jn~Anam, Sakthi, Balam, Iswaryam, na BrahmA nEsAna:). 33 33 33 - - - paratantra yEva paratantra

paratantra yEva paratantra

anAdhi pApavAsanAmushithaas- naamAni RoopANi vichithya

). None of the others

Vedam states: ties ofcreationand destruction ofthe universe. and due to HisanupravEsam (entry inside them) go about performing the du- srushti-samhAra kaarako destroyer of the same, BhagavAn Himself says: “ About Brahma and Sivan attainingthe st C M

status as per Bhagavathstatus asper GitA: high attain to blessed is soul that sukrutham, Janma Poorva his to due one Oh BhagavAnn!You alonehave limitless ai verse (MahEswaran). BhagavAn to dotheir duties as the Crea that makes theman amsam of theLordandthey follow the path laid out by a as Iswarans even called are They fraction of asecond. Theyclimbedto a state not attained everbychEtanams. only though thesmall portion of your auspicious glances falling on them for a Those occupying high positions asBrahma and Siva attained their lofty offices C M OMMENTS OMMENTS EANING EANING : : Yadh yadh vibhUthimath satthvam SrimathUrjithamEva vaa

Yadh yadh vibhUthimath satthvam SrimathUrjithamEva vaa Yadh yadh vibhUthimath satthvam SrimathUrjithamEva vaa

tatthadhEvAvagaccha thvam Mama tEjOmsa : tatthadhEvAvagaccha thvam Mama tEjOmsa tatthadhEvAvagaccha thvam Mama tEjOmsa :

yE tvath katAksha lavala yE tvath katAksha lavala yE tvath katAksha lavala aiswaryam Idhrusam alabhyam alambhi pumbhi: | aiswaryam Idhrusam alabhyam alambhi pumbhi: | aiswaryam Idhrusam alabhyam alambhi pumbhi: | tEshAmapi Sruthishu tan tEshAmapi Sruthishu tan tEshAmapi Sruthishu tan yath kEapi sanjagarirE paramEsithruthvam yath kEapi sanjagarirE paramEsithruthvam te;amipïuit;u yath kEapi sanjagarirE paramEsithruthvam te;amipïuit;u te;amipïuit;u @eñyRmI†z< Al_ymliMÉpuiMÉ>, @eñyRmI†z< @eñyRmI†z< Al_ymliMÉpuiMÉ>, @eñyRmI†z< @eñyRmI†z< Al_ymliMÉpuiMÉ>, @eñyRmI†z< ye TvTkqa]lvlúyimv][ ye TvTkqa]lvlúyimv][ ye TvTkqa]lvlúyimv][ yt! ke=ipsÃgirreprmeizt&Tv< yt! ke=ipsÃgirreprmeizt&Tv< yt! ke=ipsÃgirreprmeizt&Tv< ”. They follow the pathlaid out byHim(Bhagavan) (Githai X:41) (Githai X:41) (Githai X:41) S S S tNmihmàs¼at!. 34. tNmihmàs¼at!. tNmihmàs¼at!. 34. tNmihmàs¼at!. tNmihmàs¼at!. 34. tNmihmàs¼at!. L L L O O O KAM KAM KAM 53 kshyam ivakshaNam thai: kshyam ivakshaNam thai: result ofthe BhagavAn’sanupravEsam kshyam ivakshaNam thai: tor (Brahma)and destroyer ofthe Uni- - - - mahima mahima mahima 34 34 34 atus as Creator oftheUniverse and swaryam. Whenyour glances fallon

- - - prasangAth || prasangAth || prasangAth ||

MadhAdarsitha PanTAnou

- - - sambhavaath sambhavaath sambhavaath

sadagopan.org sadagopan.org

Lord withlimitlessaishwaryam---Thirupathi PerumAL 54 hArTams/vasthus and they are His universe happens without His sankalpam and He isthe Sattha of all pad- C M

Veda PramANam of their karmAs andBhagavan has norole in controlling them. KurEsar cites the Matham that holds that the good andbadhappentoone due tothepowerof Here, KurEsar criticizes theYaadhava everywhere. hand asserts that your controloverthemistotal, limitless and reaches out these eternalin scopeover entit limited mANams. There are others, who outofdelusioncontendthat YourLordshipis Jeevans andNithyaSooris(eternally In our VisishtAdhvaitha darsanam, we accept as eternal, Moola Prakruthi, C M OMMENTS OMMENTS EANING EANING : :

: :

tath tath tath brUtE thrayee thu nirupAdhikam Isanam tE || brUtE thrayee thu nirupAdhikam Isanam tE || brUtE thrayee thu nirupAdhikam Isanam tE || nithyEshu vasthushuBhavannirapEkshamEva nithyEshu vasthushuBhavannirapEkshamEva nithyEshu vasthushuBhavannirapEkshamEva äUte ÇyI tu inépaixkmIzn< te. 35. äUteÇyItuinépaixkmIzn, tÄTSvêp<#itkeicidhæmNt>, tÄTSvêp<#itkeicidhæmNt>, “ Pathim ViswasyAthmEswaram @eñyRmÇ tvsavixsi¼rNte @eñyRmÇ tvsavixsi¼rNte @eñyRmÇ tvsavixsi¼rNte inTye;u vStu;uÉviÚrpe]mev inTye;u vStu;uÉviÚrpe]mev inTye;u vStu;uÉviÚrpe]mev all tiedto Bhagavath Iccha. S S S L L L O O O KAM KAM KAM liberated chEtanams) through Veda Pra- 55 PrakAsa Matham, Saiva Matham and the ies (Iswaryams). Vedam on the other 35 35 35

” and therefore nothing in

sadagopan.org sadagopan.org yEva tava visva-padhArTa satthaa”. their Satthaa. C M tablished NithyaVibhUthifor Bhag under the Lord’s total control through His sankalpam. This way, KurEsar es- but refuse to accept Hissankalpa sakthi and points out that all vasthus are Here, KurEsar criticizes the VaisEshikAs, who accept Jn~Ana, Balaadhi sakthis are “ Even the latter, whoare nithyam in Svaroopam butbecome non-eternal (c SoorisandDhivya MangaLa Vigraham. The Jeevansare eternal (nithyam)in such as ThriguNam, Kaalam, and Suddha Satthvam Nithya VibhUthi, Nithya only through yoursankalpam. Amongthem, youselect afewtostay eternal Oh Bhagavann! The existence (satthaa) of C M OMMENTS OMMENTS EANING EANING Iswara SankalpAsritham : :

: :

nithyam pryAstava thu kEchana thE hinithyaa: | nithyam pryAstava thu kEchana thE hinithyaa: | nithyam pryAstava thu kEchana thE hinithyaa: | bhAvatka bhAvatka bhAvatka nithyam tvadEka paratantra nija svaroopaa: nithyam tvadEka paratantra nija svaroopaa: nithyam tvadEka paratantra nija svaroopaa: icchAtha yEvatavavisva padhArTa satthaa icchAtha yEvatavavisva padhArTa satthaa icchAtha yEvatavavisva padhArTa satthaa ÉavTkm¼¦gu[aihindzRn.36. ÉavTkm¼¦gu[aihindzRn.36. ÉavTkm¼¦gu[aihindzRn.36. inTy<àyaStvtukecnteihinTya>, inTy<àyaStvtukecnteihinTya>, inTy<àyaStvtukecnteihinTya>, inTy< TvdekprtNÇinjSvêpa> inTy< TvdekprtNÇinjSvêpa> inTy< TvdekprtNÇinjSvêpa> #CDat @vtvivñpdawRsÄa #CDat @vtvivñpdawRsÄa #CDat @vtvivñpdawRsÄa - - - mangaLa mangaLa mangaLa ” - take refuge inIswaran’s sankalpam andgain S S S L L L avAn. The key pramANam here is - - - guNaa hi nidarsanam na:|| guNaa hi nidarsanam na:|| O guNaa hi nidarsanam na:|| O O Svaroopam but anithyam in SvabhAvam, KAM KAM KAM 56 hanging/anithyam) bySvabhAvam. 36 36 36 all vasthus (entities) is realized

“IcchAtha C M

three kinds of kaaraNams: in formation are needed to complete theconstruction ofthepot. These arethe ated by a potter, the clay,the stick to NimithOpAdhana kaaraNams are distinct from each other adult, the changes (Kaaryathvam) arein thebody and not in the Aathmaa. for the indwelling ParamAthmA, therear nishkriyam Saantham niravadhyam niranjanam” BhagavAn, theSarva charAcharAthma is nirvikAran (changeless): theirpariNAmams).thesiras Vedamand Upanishadsinstructthat bhAgam, us view thattheSupreme Beingundergoes VikArams (changes/Brahma svaroopa patha Matha anusAris and the followers of Bhaaskara Matham. Theyhold the This slOkam was constructed to refute the views of strict logicians, Paasu- away from Him)! You are indeed the various reasons ( Oh Achyutha (One who doesnotletdownthose who sought protection slip akhilam tava Kaaryam tava akhilam universe are under yourcontrol. ( ( ( a demonstrationLordYour Supremeis of This nirvikAra svaroopam andcelebration of itin loud voiceby the Upanishads C M tvam visvasya visva-vidha kAraNam tvam nirvikAra ithi vEda-sirassu g OMMENTS OMMENTS EANING EANING : :

: :

kaaryam tadh kaaryam tadh kaaryam tadh visvasya visva visvasya visva visvasya visva nisseemamEva tava darsayathi Isithruthvam || nisseemamEva tava darsayathi Isithruthvam || nisseemamEva tava darsayathi Isithruthvam || tvam nirvikAra ithi vEda tvam nirvikAra ithi vEda tvam nirvikAra ithi vEda ivñSy ivñivxkar[mCyut ivñSy ivñivxkar[mCyut ivñSy ivñivxkar[mCyut inSsImmevtvdzRytIizt&Tvm!.37. inSsImmevtvdzRytIizt&Tvm!.37. inSsImmevtvdzRytIizt&Tvm!.37. ) You do not undergo any changes ( any changes undergo not do ) You kay¡tdetdiol

The Upanishads statethat ! ! ! Tv< Tv< Tv< - - - svaroopam | svaroopam | svaroopam |

. KaaraNams When apot is cre-

tvam nirvikAra:

“Nishkalam

) for all ). ).

sadagopan.org sadagopan.org viewrect asadvocatedby VisishtAdhvaitham. NimitthOpadhAna KaaraNams are quitedifferent from each other is the cor- dergo the vikArams such as pot asperthis view.Therefore, we conclude that ble therefore for the Lord (Nimitthan) to transform into UpAdhAnam and un- the Lord who creates the world are different from one another. Itisimpossi- MoolaPrakruthi outofwhichthe worldisChEthanAchEthanamsmade, the and

. ThemanwhoPotter/ makesisKuyavan)recognizedthe pot(the as 3. The stick and the wheeel (DhaNda-chakram) are known as theSa- 2. The clay is known as the UpAdhAna KaaraNam. 1. Nimittha KaaraNam. KaaraNam. hakAri KAraNan----thanks: GlimpseofKrishna.com 58 C M

(changes) and that isagai (changes) andthat KaaraNam (Moola prakruthi), then stay put to create since Heis againall-powerful. If Hebecomes upAdhAna He is Sarva Sakthan. He does not stay at one place or seek any aadhAram to He doesnot need any instruments to create all beings from Moola Prakruthi. to seekmore?thing (Iswaryam) asks: three worlds to gain phalans. Swamy ALavanthAr inIswara Siddhi therfore anything.desiresTh is not andin wantof Samastha avAptha as isknown BhagavAn ken. our beyond are soning who are experts inthe VedAs however understand that your glories and rea- all kinds ofreasoning for your engagement of Srushti and yet people with distorted logic (Kutarkis) venture to attribute courseThe answerof thatis you do not anticipatephalans any for your leelai you use? And where do you stay,while youengage in Jagath Srushti? chEtanams andachEtanams from Moola Prakruthi and what instrumentsdo Oh SarvEswaraa! What phalans youhave in mind when you create all these KurEsar poses a rhetorical question here: C M OMMENTS OMMENTS EANING EANING AathmakAmasya Kaa Spruhaa? : :

: :

tvadh vaibhavam sruthivitvadh vaibhavam tvadh vaibhavam sruthivitvadh vaibhavam tvadh vaibhavam sruthivitvadh vaibhavam kasmai phalAya srujathi Isa idam samastham ?| kasmai phalAya srujathi Isa idam samastham ?| kasmai phalAya srujathi Isa idam samastham ?| kim saadhana: ?kva nivasan? kim upAdadAna: ? kim saadhana: ?kva nivasan? kim upAdadAna: ? kim saadhana: ?kva nivasan? kim upAdadAna: ? ik< saxn> ik< saxn> ik< saxn> idhyAdhi anishtitha kutarkamatarkayantha: idhyAdhi anishtitha kutarkamatarkayantha: idhyAdhi anishtitha kutarkamatarkayantha: Tvd!vEÉv<ïuitivdaeivÊràtKyRm!.38. Tvd!vEÉv<ïuitivdaeivÊràtKyRm!.38. Tvd!vEÉv<ïuitivdaeivÊràtKyRm!.38. kSmE)lays&jtIz #d #Tya*iniótk…tkRmtkRyNt> #Tya*iniótk…tkRmtkRyNt> Kvinvsn! Kvinvsn! Kvinvsn! S S S L L L O O O KAM KAM KAM Where isthe urge for onewho has every 59 He will have to undergo VikArams dO vidu:apratarkyam || dO vidu:apratarkyam || dO vidu:apratarkyam || 38 38 38 ere is nothing He has to do in all the Kaamaan or one who has gained all hasgained one who or Kaamaan in thecreation of the world. Those ? ? ? ikmupaddan> ikmupaddan> ikmupaddan>

? ? ? , , , ? ? ?

sadagopan.org sadagopan.org and forms ( the createdobjects ( itself into the universe without affectin Brahman Possesses special inherent power by means of which itcan evolve Brahma Soothram: “ Saasthrams tofollowandhopes thatthey He creates the Universe and its beings, gives them senses, indhriyams, in Srushtiis: pects vyApAram The answer forthe fourth question on what Phalan or PrayOjanam that he ex- sankalpam He has adhbhutha /Vichithra sakthi and uses His power of volition ( The answer tothe third question on wh ticular location. aadhAram to stay still tocreate. Heca He isSvAdhaaran or rooted in Himself and therefore, He does notneed any The answer tothe nextquestion on where Hestays, while He creates is: thishtitha: shaNam andHeis established in His own vaibhavam ( sruNOthyjavanO akarNa:,gruheethaa apaaNI-PaadhO and he moveswithout legsandgrabs without hands ( ings, sinceUpanishads statethat Hesees withouteyes,Hehears ears need any limbs (accessories /saadhanams) to create the Universe and itsbe- He creates with the help of His Kaar use tocreate is: The answer tothe first question on what arethe help/instruments that You ) ) tocreate theuniverse out of Moola Prakruthi. naama-roopa vyAkaraNa LOkavatthu leelA Kaivalyam anupravEsam

) along with the) alongwith them Jeevantogivenames ). uNya GuNam and Sri Devi. He does not not does He Devi. Sri and GuNam uNya 60 n createstayingn without in putonepar- at is UpAdhAna vasthuis: creationat is for g its svaroopam. Brahman enters into (thejeevans) will attain sadhgathi. ” also answers this question. ). This isBrahmaLak- pasyath achakshu:, sa svE mahimna: pra-

nija

C M

chan answer is givenin thisslOkam: “ samastham: was a question in the 38th slOkam( There Iswaryams). (Sportive VibhUthi LeelA Lord’s asthe serving are gether BrahmANDam,Sivan whichBrahmA or etal areDevan referredhere. There to areotherANdams thatareoutsidethis The 14 worlds belonging totheBrahmANDam subject tothe Srushti of Brahma Dam andtheyreach stagesport the ofbeingyour ( Therehath). that arehundreds ofaNDams BrahmAN-in unisonwiththe are (Earth/PruTvee,Water/Appu, tEjas, Vaayu, AakAsam, ahankAramMa- and seven lowerand sevenupper lOkams The BrahmANDam, the abode ofBrahma dEvan, Haran, Indhran et al has C M OMMENTS OMMENTS EANING EANING ”. Theseactivities indeed are all for : :

: :

) For what phalan do you create all these fourteen lOkams? The aNDam chathurdasa aNDam chathurdasa aNDam chathurdasa yath samvrutamdasaguNOtthara sapta yath samvrutamdasaguNOtthara sapta yath samvrutamdasaguNOtthara sapta kreeDAvidhEs kreeDAvidhEs kreeDAvidhEs ³IfaivxeStvpirCDdtamgCDn!. 39. ³IfaivxeStvpirCDdtamgCDn!. 39. ³IfaivxeStvpirCDdtamgCDn!. 39. aNDAni tath susadrusAni parassathAni susadrusAni tath aNDAni aNDAni tath susadrusAni parassathAni aNDAni tath susadrusAni parassathAni susadrusAni tath aNDAni A{f< ctudRzjgd! Évxat&xam, A{f yt! s yt! s - - - tava paricchadathAm agacchan || tava paricchadathAm agacchan || tava paricchadathAm agacchan || S S S - - L - L L jagad bhavadhAthru jagad bhavadhAthru jagad bhavadhAthru O O O kreeDavidhEs-tava paricchadatAm agac- paricchadatAm kreeDavidhEs-tava KAM KAM KAM 61 Your pleasurable sport isthe answer. surrounded bytheseven tatthvams 39: 39: 39: Kasmai phalAya srujatheesa idham donot know about. All of them to-

Leela

- - - tatthvai: tatthvai: tatthvai: - - -

dhAma | dhAma | dhAma | ).

sadagopan.org sadagopan.org C M hUthis. This Nithya VibhUthi issaluted inthis SlOkam ofVaikuNTa Sthavam by to LeelA VibhUthi. The river Viraja forms the boundary between the two Vib- pAdhasya amruthamdhivi pared to the vastness of Nithya VibhUthi ( BrahmANDam and other aNDams of LeelA VibhUthi isonefourth insize com- other pariNAmams (changes). Itiseternal (Nithyam). Theentireassembly of Nithya VibhUthitheon other handisnot affected by Kaalam, Karmamand changes. They are also subject to the power ofTime (kaalam). gavath Sankalpam. They change intosareeram and Indhriyam and undergo Dams) isaresult of the KarmAsofJe Nithya VibhUthi. TheLeelA VibhUthi (BrahmANDam and other similar aN- that the LeelA VibhUthi is like an atom comparedtothe Meru Mountain of bhAgyam of witnessing the Lord’s Viswaroopam. Sage ParAsarar explained Arjuna experienced thevastness oftheNithyaVibhUthi when he hadthe LeelA VibhUthiKaalam (Time).over (BrahmANDam) won andhas VaikuNTham) never undergoes any change. Itis gigantic compared to the VibhUthi consisting of Leela and Nithya VibhUthis). YourNithya VibhUthi (Sri created by YouforYour sport are a speck ofYour entire Iswaryam (Ubhaya Oh Lord! All the LeelA VibhUthi (the fourteen lOkams andthe other anDams C M OMMENTS OMMENTS EANING EANING : :

: :

syAth thvad vibhUthi lavalEsa syAth thvad vibhUthi lavalEsa syAth thvad vibhUthi lavalEsa yaa vainajAthupariNAma yaa vainajAthupariNAma yaa vainajAthupariNAma kalaitgatvpr kalaitgatvpr kalaitgatvpr kAlAthigA tavaparA mahathee vibhUthi: || kAlAthigA tavaparA mahathee vibhUthi: || kAlAthigA tavaparA mahathee vibhUthi: || Syat!TviÖÉUitlvlezklayuta, Syat!TviÖÉUitlvlezklayuta, Syat!TviÖÉUitlvlezklayuta, icchAvihAravidhayE vihithAnyamooni icchAvihAravidhayE vihithAnyamooni icchAvihAravidhayE vihithAnyamooni ya vEnjatupir[ampdaSpd< sa ya vEnjatupir[ampdaSpd< sa ya vEnjatupir[ampdaSpd< sa #CDaivharivxye ivihtaNymUin #CDaivharivxye ivihtaNymUin #CDaivharivxye ivihtaNymUin ). Nithya VibhUthi isimmeasurable hence compared S S S L L L O O O a mhtIivÉUit>.40. a mhtIivÉUit>.40. a mhtIivÉUit>.40. KAM KAM KAM 62 evan andcameinto beingthrough Bha- 40 40 40 - - - PaadhOasya visvA bhUthAni thri- bhUthAni visvA PaadhOasya padAspadam saa padAspadam padAspadam saa padAspadam padAspadam saa padAspadam -

kalAyuthamsa: | kalAyuthamsa: | kalAyuthamsa: |

as: “ nishkaLam Brahma lOkEvirajam ParE HiraNmayE and Padam Paramam Paraa Mahathee VibhUthi Viswaroopam----Mysore Painting----Thanks:Kamat.com ” following theVeda Manthrams ( 63 tadh VishNO: ).

sadagopan.org sadagopan.org beyond Moola Prakruthi. ThePramANamis“ aakAsam; “paramam kham” means “ParamAkAsam”, the Supreme aakAsam visumpu, sENuyarvaanam In thesecond paadham, KurEsar salutes Sri Vaikuntam as ParamAkAsam ( C M “ “V In thefirst Paadham of this slOkam nal, thebasisofall bliss, the most beautifuland wondrous. itiseter- guNams); any or TamO admixtureRajO of (free from Satthvamayam erwise as Moola Prakruthi; itis theplace which is full of lustre andis Suddha preme abodeoftheLordand is theParamAkAsam beyond Tamasknownoth- abode) that issaluted asthe Supreme (The ancients describe the place named SriVaikuNTham as Your permanent nent abode). thi” 4th paadham. InslOkam 45: For slOkam 41toslOkam 45, the co 41 onwards upto thethird paadham ofthe 45th SlOkam. A order). (prose kramam C M OMMENTS OMMENTS tadh VishNO: Paramam Padham, VishNO: padhE paramE madhva uthsa: EANING EANING aishNavam Paramam Padam Paramam aishNavam (The ancients describe that the place named SriVaikuntam as Your perma- : :

: :

aananda aananda aananda “tath VaikuNTa Naama tava dhAma aamananthi” kham vaa yadhEva paramamtamasa: parasthAth | kham vaa yadhEva paramamtamasa: parasthAth | kham vaayadhEvatamasa: paramam parasthAth | tEjOmayam parama tEjOmayam parama yadh VaishNavamhiparamam padam aamananthi tEjOmayam parama yadh VaishNavamhiparamam padam aamananthi yadh VaishNavamhiparamam padam aamananthi AanNdkNd prStat!, o< vaydevprm prStat!, o< vaydevprm prStat!, - - - kandam athisundaram adhbhutham yath || kandam athisundaram adhbhutham yath || kandam athisundaram adhbhutham yath || yd! vE:[v< ihprm

kham vaa yadhEva Paramam

”. “Kham” means

is the anvaya

” teLi

“tEjOmayam” The third paadham describes that VaishNava ParamAkAsam as tamasa: parastAth kuthOayamagni: tathra SooryObhAthi, nachandra-tArakam nEmA vidhyuthO bhAnthi based on additional Veda Vaakyams: “ sasthu paarE,tamasaparasthAth “ Vaakyams: Veda on based is such aprAkrutham as sanaatanam PurANam aakAsam sarvasmAth Paramam dhruvam, tadh vaa aakAsam fourth Paadhams are influenced by beautiful andfullofwonders)KurEsar’s adhbhutham athisundaram kandham The fourth andfinal paadham salutes thatParama Padham as“ (eternal, firm,unassailable). satthvamayam ”. That VaikuNTha lOkamis beyond tamas (Moola Prakruthi) and (freefrom admixture withrajO andtamO guNams), (filled withradiance/lustre ofaprAkrthic nature), ” ”. JagannAthan at nAdan kOil JagannAthan atnAdan ” The reference to“ the vaakyams of Maha Rishis: “ Rishis: Maha of vaakyams the ” (the root of all aanandham, the most 65 selection of words in the third andthe Param jyOthir-upasampadhya, na Aadhithya VarNam tama- tEjOmayam ” is again aanandha Yath sath sath Yath dhruvam Parama-

sadagopan.org sadagopan.org Saayujyam). (Saa Moksham of kinds four are There C M kinds of BhAvanAstheVishNukinds of following PurANaslOkam: Vaik Sri to refers KurEsar Here nAs. but meditate onBrahman inbetween th SanathkumAraas). Thoselike Brahma, Rudhran who arealso Karma VasyALs the Moksha Maargam are Brahma BhAvanAs (Sages Sanaka, Sanandhana, and Phalans are Karma BhAvanAs (Nithya SamsAris). Those immersed in seeking UbhayaBhAvanAs. Those who areborn, dieand arereborn duetotheir karma There are threekinds of Jeevans: Karma BhAvanAs, Bhrama BhAvanAs and worship.place of no comparable lOkam instatus equal or superior to it(SrIVaikuNTham) as a Lord Himself; That land, which isthe place of Your permanent residence has alization ofthatland isequal tothe kAdhi Maharishis engaged always intravel bythe Moksha Maargam; the visu- abode) That isunattainable even by Brahma Devan, Sivan, Indhran and Sana- (The ancients describe the place named SriVaikuNTham as Your permanent C M OMMENTS OMMENTS EANING EANING : :

: :

yasmAth param na padam anjithamasthi kimchith || kimchith anjithamasthi na padam param yasmAth yasmAth param na padam anjithamasthi kimchith || kimchith anjithamasthi na padam param yasmAth yasmAth param na padam anjithamasthi kimchith || kimchith anjithamasthi na padam param yasmAth jAnanthi ParamEsasya tadh VishNO: Param Padham jAnanthi ParamEsasya tadh VishNO: Param Padham jAnanthi ParamEsasya tadh VishNO: Param Padham yadh Brahma yadh Brahma yadh Brahma yanna dEvA na munayO na chAham naapi Sankara: naapi chAham na munayO na dEvA yanna yanna dEvA na munayO na chAham naapi Sankara: naapi chAham na munayO na dEvA yanna yanna dEvA na munayO na chAham naapi Sankara: naapi chAham na munayO na dEvA yanna Saayujyam ujjvalam usanthi yadAparOkshyam Saayujyam ujjvalam usanthi yadAparOkshyam Saayujyam ujjvalam usanthi yadAparOkshyam ySmat!prsnkaidiÉvaR, inTysnkaidiÉvaR, inTysnkaidiÉvaR, sayuJymu¾vlmuziNt ydapraeúy< sayuJymu¾vlmuziNt ydapraeúy< sayuJymu¾vlmuziNt ydapraeúy< yd! äüéÔpuéhUtmuoEÊRrap< yd! äüéÔpuéhUtmuoEÊRrap< yd! äüéÔpuéhUtmuoEÊRrap< - - - Rudhra Rudhra Rudhra S S S miÂtmiSt ikiÂt!.42. miÂtmiSt ikiÂt!.42. miÂtmiSt ikiÂt!.42. L L L - - - O PuruhUtha O PuruhUtha O PuruhUtha enjoyment ofthe bliss on aparwith the KAM KAM KAM uNTham beyond the reach of the three lOkyam, Saaroopyam, Saameepyam and Saameepyam Saaroopyam, lOkyam, 66 eirassigned dutiesareUbhayaBhAva- 42 42 42

- - - mukhai: durApam mukhai: durApam mukhai: durApam

ajyAyOasthi nanANeeyO chith yasmAn- naaparam asthi kim- “ PramANam: chith jitham asthikim- ram na padham an- status ( equal or superior in no having as Padham VaikuNTha Parama celebrates thisSri Paadham fourth The this tatthvam. this slOkam refers to thirdThe Paadham of dhrushtE ParAvarE tasminkarmANi ksheeyanthE chAsya anthE sarva samsaya: hayagranTi: chidhy- ( Upanishad of the heartand destroys all the doubts and karmAs once andfor all saythe Sooris ( Mere visualizationthis SriVaikuN of slOkam: “ to thisincomparable Saay three kinds ofMoksham aresubsumed inSaayujyaMoksham. KurEsar refers Supr the is Lord the to kaimkaryam of bliss on apar with theLord (Sama rasAnubhavam) and performing nithya The supreme most among them isSaayujya Moksham. Gaining the anubhavam bhidhyanthE hrud- YasmAth paramYasmAth ) based onthe YadhAparOkshyam ujjvalam Saayujyam ujjvalam YadhAparOkshyam yasmAth Pa- Saayujyam ujjvalam usanthi ”. ). ujya roopaMokshamin the third paadham of this SrI VaikuNThamdEsa gOpuram divya eme Moksham of Saayujyam. The other ”. 67 Tham by Muktha Jeevans and Nithya ) unties allthe binding knots

sadagopan.org sadagopan.org quately as thisorthat ( kuNTham possessing the above glories cannot bedescribed/defined ade- M is yourincomparable Supreme abode. like curtains hiding these indescribable Vaibhavams of Sri VaikuNTham, which Such words/efforts/attempts bliss ( abundant aiswaryam( attributes that bless one with Jn~Anam and Kaimkarya prApthi, through its Through its JyOthirmaya form (roopENa), through itsassembly of auspicious M EANING EANING udhAra Madhurai: bhAvai: : :

taadhruk tadh Idhrug taadhruk tadh Idhrug taadhruk tadh Idhrug roopENa sadh roopENa sadh roopENa sadh bhAvai:udhAramadhurai: apivaa mahimnA| bhAvai:udhAramadhurai: apivaa mahimnA| bhAvai:udhAramadhurai: apivaa mahimnA| vaachO yadeeya vibhavasya thiraskriyAyai || vaachO yadeeya vibhavasya thiraskriyAyai || vaachO yadeeya vibhavasya thiraskriyAyai || vacaeydIyivÉvSyitriS³yayE.43. vacaeydIyivÉvSyitriS³yayE.43. vacaeydIyivÉvSyitriS³yayE.43. ta†k! td!$†igt<#Tyupv[RyNTyae ta†k! td!$†igt<#Tyupv[RyNTyae ta†k! td!$†igt<#Tyupv[RyNTyae ÉavEédarmxurErip va mihça, va ÉavEédarmxurErip ÉavEédarmxurErip va mihça, va ÉavEédarmxurErip ÉavEédarmxurErip va mihça, va ÉavEédarmxurErip êpe[ sd!gu[g[E>pryasm&Ï(a êpe[ sd!gu[g[E>pryasm&Ï(a êpe[ sd!gu[g[E>pryasm&Ï(a paramA SamruddhyA paramA tadh taadhruk idhamIdhruk ithiupavarNayantya: - - - to describethese glories as this orthat become guNagaNai: parayA samruddhyA guNagaNai: parayA samruddhyA guNagaNai: parayA samruddhyA S S ) S

L L L andspecial other vaibhavams,this SriVai- O - O - O - idham ithi upavarNayanthyO idham ithi upavarNayanthyO idham ithi upavarNayanthyO KAM KAM KAM 68 43 43 43 ), through its delectable supreme

). C M

displays: The VaikuNTha lOkam is free fromtheseven blemishes that PrAkrutha lOkam (changes), Sri VaikuNTham is eternal and changeless. Unlike the transient words displaying the Shad (Six) bhAva VikArams mathEvinasyathi” apaksheeyathE kams does not undergo the six change are born and which aredissolved. That VaikuNTha lOkam unlike PrAkrutha lO- Here KurEsar instructs usthat SrI VaikuNTham isnotlikethe worlds, which kuNTham. deed isthe glorious and eternal place of residence of yours saluted as SrI Vai- dence in Sri VaikuNTham and endinsorrow instead oflasting bliss.That in- theby VedAsbecomeinsignificantthefruitscomparedto arisingfromresi- The fruits arisingthe from performanc to exist( ceases asamsthutham growthdissolution and ( The Supremeyours(Sri abode VaikuNTham)changes of is freefrom based on C M OMMENTS OMMENTS EANING EANING : :

: :

yEthai: asamsthutham anasthamitha asthi sabdham | yEthai: asamsthutham anasthamitha asthi sabdham | yEthai: asamsthutham anasthamitha asthi sabdham | yadh gouravAth Sruthishu phalgu phalam kriyANAm yadh gouravAth Sruthishu phalgu phalam kriyANAm yadh gouravAth Sruthishu phalgu phalam kriyANAm aadishtam anyath asukhOttharam adhruvam cha || aadishtam anyath asukhOttharam adhruvam cha || aadishtam anyath asukhOttharam adhruvam cha || ). This isthe place, where the word “asthi” (present) never yadh vrudhyapakshaya vinAsa mukhai: vikArai: yadh vrudhyapakshaya vinAsa mukhai: vikArai: yadh vrudhyapakshaya vinAsa mukhai: vikArai: anasmithsabdham asthi AaidòmNydsuoaeÄrmØ AaidòmNydsuoaeÄrmØ AaidòmNydsuoaeÄrmØ @tErs Yd! v&Ï(p]yivnazmuoEivRkarE> Yd! v&Ï(p]yivnazmuoEivRkarE> Vruddhyapakshaya vinAsa mukhai yEthai: yEthai: mukhai vinAsa Vruddhyapakshaya S S S L L L O O O KAM KAM KAM 69 e of the Yaaga Yaj~nams recommended s: “JaayathE asthivardhathEs: pariNA- ). 44 44 44 u u u v< c. 44. v< c. 44. v< c. 44.

sadagopan.org sadagopan.org Sathtvamaya, dhruva Aanandhamaya ParamAkAsam. Therefore, Your SrI VaikuNTham is recognized as the AprAkrutha, Suddha

7. Born out of viparItha Bornoutof abhimAnam. 7. easily created Not and 6. Unfit forMukthAs swornto perform Kaimkaryam tothe Lord 5. Admixed with sorrow, when enjoyed 4. Ends up in sorrow 3. Limited existence 2. Limitedaanandham 1. SrI VaikuNTha divyadEsaminside 70 M

thi VaikuNTham cannot even be thought of even by their minds. ( For all the others bereft of these qualifications, YourSupreme abodeofSri yOgam to be blessed withSriVaikuN mukshus with no desirein future births and performBhakthi orPrapathti instruct us that Your Supreme abode is attainable onlybythose who are Mu- only by those who do notexperience the changes ofbirth, aging et al. They which is attainable only by those who are freefrom desire, anger et al and The SadAchAryAs instruct Sri VaikuNTham as Your Cherished Supreme abode, M EANING EANING here refers to SarNAgathy). : :

VaikuNTha naama tava dhAma tadh aamananthi || VaikuNTha naama tava dhAma tadh aamananthi || VaikuNTha naama tava dhAma tadh aamananthi || bhUyishta bhakthivibhavai:abhavai: avApyam| anyai: adhanya purushai: manasaa apianApyam bhUyishta bhakthivibhavai:abhavai: avApyam| anyai: adhanya purushai: manasaa apianApyam bhUyishta bhakthivibhavai:abhavai: avApyam| anyai: adhanya purushai: manasaa apianApyam nishkalmashai: nihatha janma jarA nishkalmashai: nihatha janma jarA nishkalmashai: nihatha janma jarA vEk…{Qnam tv vEk…{Qnam vEk…{Qnam tv vEk…{Qnam vEk…{Qnam tv vEk…{Qnam ÉUiyóÉiívÉvErÉvErvaPym!, ÉUiyóÉiívÉvErÉvErvaPym!, ÉUiyóÉiívÉvErÉvErvaPym!, in:kLm;EinRhtjNmjraivkarE> in:kLm;EinRhtjNmjraivkarE> in:kLm;EinRhtjNmjraivkarE> ANyErxNypué;EmRnsa=PynaPy< ANyErxNypué;EmRnsa=PynaPy< ANyErxNypué;EmRnsa=PynaPy< S S S xam tdamniNt. 45. xamtdamniNt. xam tdamniNt. 45. xamtdamniNt. xam tdamniNt. 45. xamtdamniNt. L L L O O O Tha Vaasam and Kaimkarya SaamrAjyam. KAM KAM KAM 71 45 45 45

- - - vikArai: vikArai: vikArai:

bhUyishta bhak-

sadagopan.org sadagopan.org Bhagavathee”. Vaakyam, RaamAnuja AchArya and based on the AzhwAr Paasura Vaakyam, KurEsar chose the words recognizedexistingGuNams are as expressly( forHim C M glory ( Para VaasudEvan residesin Sri VaikuNTham and is established in His own and other nithya sooris are Your dedicated servants. dearest to Youinthe most appropriate (abhimatha) manner. Pakshi Raajan alone.attributes areassociatedwith You control as their Supreme Master. YourJn~Anam and thecountless auspicious LeelAthe limitless and NithyaVibhUthisofYoursareunderyourtotalthing, Oh VaikuNTha NaaTha! Even though your vaibhavam does not depend on any C M OMMENTS OMMENTS EANING EANING sva mahimnE prathishtitha: : :

: :

LakshmI: priyA parijanA: pathagEndra LakshmI: priyA parijanA: pathagEndra LakshmI: priyA parijanA: pathagEndra lúmI> iàya pirjna> ptgeNÔmuOya>. 46. ptgeNÔmuOya>. pirjna> lúmI>iàya Jn~AnaadhayO guNagaNaa: samatheeraseemA: lúmI> iàya pirjna> ptgeNÔmuOya>. 46. ptgeNÔmuOya>. pirjna> lúmI>iàya Jn~AnaadhayO guNagaNaa: samatheeraseemA: lúmI> iàya pirjna> ptgeNÔmuOya>. 46. ptgeNÔmuOya>. pirjna> lúmI>iàya Jn~AnaadhayO guNagaNaa: samatheeraseemA: nithyA tavAnya nirapEkshamahA mahimnOapi nithyA tavAnya nirapEkshamahA mahimnOapi nithyA tavAnya nirapEkshamahA mahimnOapi yEthAdhrusee niravadhir yEthAdhrusee niravadhir yEthAdhrusee niravadhir @ta†zIinrvixinRytaivÉUit>, @ta†zIinrvixinRytaivÉUit>, @ta†zIinrvixinRytaivÉUit>, inTya tvaNyinrpe]mhamihçae=ip inTya tvaNyinrpe]mhamihçae=ip inTya tvaNyinrpe]mhamihçae=ip }anadyae gu[g[a> smtIrsIma> }anadyae gu[g[a> }anadyae gu[g[a> smtIrsIma> }anadyae gu[g[a> }anadyae gu[g[a> smtIrsIma> }anadyae gu[g[a> “Samatheetha SeemA LakshmI: tava niyathA PriyA” S S S L L L ). His unparalleled glorious assemblies of O O O “Bhagavan-NaarAyaNa apimathAnuroopa KAM KAM KAM 72

46 - 46 - 46 - SriDeviofimmeasurable glories is “UnakkERkkum kOlamalarp-Paavai” kOlamalarp-Paavai” “UnakkERkkum niyathA vibhUthi:| niyathA vibhUthi:| niyathA vibhUthi:|

- - - mukhyA: || mukhyA: mukhyA: || mukhyA: mukhyA: || mukhyA: guNa gaNA: niyathA

). ).

with You. their association ous because of they becomeglori- butinstead glory Yournot addto Those guNamsdo refuge in you. taken has guNams auspicious Such abundanceof speech or thought. would be beyond the wealththat of owner brated will bethe cele- cious guNams, he Any one, who possesses even one part in tenthousandth of one of your auspi- M EANING EANING : :

tvath SadhguNas tvath SadhguNas tvath SadhguNas syAth kasyachith sa khalu vAng syAth kasyachith sa khalu vAng syAth kasyachith sa khalu vAng yE thAdrusOathyavadhaya: samatheetha samkhyA: yE thAdrusOathyavadhaya: samatheetha samkhyA: yE thAdrusOathyavadhaya: samatheetha samkhyA: Syat!kSyict!soluva'!mnsaitgïI>, Syat!kSyict!soluva'!mnsaitgïI>, Syat!kSyict!soluva'!mnsaitgïI>, TvTsÌu[aSTvmistiÚrpe]lúmI>.47. TvTsÌu[aSTvmistiÚrpe]lúmI>.47. TvTsÌu[aSTvmistiÚrpe]lúmI>.47. yEkasya yEshuhi guNasya lavAyuthAmsa: yEkasya yEshuhi guNasya lavAyuthAmsa: yEkasya yEshuhi guNasya lavAyuthAmsa: ye ta†zae=Tyvxy>smtIts'!Oya> ye ta†zae=Tyvxy>smtIts'!Oya> ye ta†zae=Tyvxy>smtIts'!Oya> @kSy ye;u ih gu[Sy lvayuta ye;uihgu[Sy @kSy @kSy ye;u ih gu[Sy lvayuta ye;uihgu[Sy @kSy @kSy ye;u ih gu[Sy lvayuta ye;uihgu[Sy @kSy - - - tvamasitannirapEksha LakshmI: || tvamasitannirapEksha LakshmI: || tvamasitannirapEksha LakshmI: || S S S L L L O O O KAM KAM KAM 73 VaithmAnidhi EmpermAn 47 47 47

manasAthiga| SrI: manasAthiga| SrI: manasAthiga| SrI:

sadagopan.org sadagopan.org C guNa sampoorNan. rEsar wants toremind these matha anusAr There are a few who describe theLord as NirguNan ( C OMMENTS OMMENTS : :

74 is that the Lord is sakala KalyANa NirguNa Brahmam ). Ku- C M

- bhUyam yAthA ithi with Him( The guNamsattain their satthaa and Ma tain auspiciousness because oflinks to you and not the other way round. Lord! In Your case, this situation is reversed.Iswaryams and the guNams at- When one isrespectfully treated,itis because of his abundant wealth. Oh Oh Lord of All! The greatness of any object is due to the glory of itsGunam. C M OMMENTS OMMENTS EANING EANING : :

: : guNA: sathya- jn~Aana prabhruthaya utha tvath-gathatayA Subhee

aiswaryathasccha kila kascchidh udhanjitha: syAth | aiswaryathasccha kila kascchidh udhanjitha: syAth | aiswaryathasccha kila kascchidh udhanjitha: syAth | sambandhatastava bhajanthi hi mangaLathvam || sambandhatastava bhajanthi hi mangaLathvam || sambandhatastava bhajanthi hi mangaLathvam || tath prathyutha tvayi VibhO! vibhavO guNAsccha tath prathyutha tvayi VibhO! vibhavO guNAsccha tath prathyutha tvayi VibhO! vibhavO guNAsccha Sarvasyachaiva guNathOvilakshaNathvam hi Sarvasyachaiva guNathOvilakshaNathvam hi Sarvasyachaiva guNathOvilakshaNathvam hi @eñyRtí iklkiíÊdiÂt> Syat!, sMbNxtStvÉjiNtihm¼¦Tvm!.48. @eñyRtí iklkiíÊdiÂt> Syat!, sMbNxtStvÉjiNtihm¼¦Tvm!.48. @eñyRtí iklkiíÊdiÂt> Syat!, sMbNxtStvÉjiNtihm¼¦Tvm!.48. ). tt! àTyutTviyivÉae tt! àTyutTviyivÉae tt! àTyutTviyivÉae svRSy cEvgu[taeihivl][Tv< svRSy cEvgu[taeihivl][Tv< svRSy cEvgu[taeihivl][Tv< S S S L L L O O O KAM KAM KAM 75 ngalathvam through theirassociation 48 48 48 ! ! ! ivÉvaegu[aí ivÉvaegu[aí ivÉvaegu[aí

sadagopan.org sadagopan.org itless auspicious attributes to behoused. you areSarvEswaran. Iswaraas (i.e.), session of these inauspicious guNams( you. Therefore, the Rg, Yajus and the Saama Vedhams announce yournonpos- waram C M Para: Sa MahEswara: abdhi) deep abode (ocean) of all kalyANa guNams ( far removedfrom the Lordand therefore Heis“NirguNan” andyetHeisthe KurEesar states that the three guNams --associated with Moola Prakruti-- are This slOkam istorefute the views of Adhvaithins that Bhagavaan isNirguNan. Oh Hari!The threeguNams ( C M OMMENTS OMMENTS EANING EANING . The fourth paadham is based on Sruthiand UpabruhmaNams: “ ” : :

: :

tvAm aamananthi ParamEswaram IswarANAm || tvAm aamananthi ParamEswaram IswarANAm || tvAm aamananthi ParamEswaram IswarANAm || tEna trayee praTayathi tvayi nirguNathvam | tEna trayee praTayathi tvayi nirguNathvam | nithyam HarE!nikhila sadhguNa sAgaramhi tEna trayee praTayathi tvayi nirguNathvam | dhoorE guNaastava tu satthva rajastamAmsi nithyam HarE!nikhila sadhguNa sAgaramhi dhoorE guNaastava tu satthva rajastamAmsi nithyam HarE!nikhila sadhguNa sAgaramhi dhoorE guNaastava tu satthva rajastamAmsi TvamamniNt prmeñrmIñra[am!. 49. TvamamniNt prmeñrmIñra[am!. 49. TvamamniNt prmeñrmIñra[am!. 49. tenÇyIàwyitTviyinguR[Tvm!, tenÇyIàwyitTviyinguR[Tvm!, tenÇyIàwyitTviyinguR[Tvm!, inTy< hre inTy< hre inTy< hre ” and “ ” and Ëre gu[aStvtusÅvrjStma

samastha KalyANa guNAmrutha guNAmrutha KalyANa samastha

). You are theLord of all ) are farremoved from

Ya: C M

fourth paadham of this slOkam. slOkam. Thepower of those glances of the Sarva Sakthan is celebrated inthe ithi). prajAyEya syAm powers such srushti( basedon alone) Hisglancesthe and Omniscience (Sarvaj~nathvam)that em- Bhaddha Jeevanshere. Hecelebrates the IeekshA-poorvika srushti (creation mee Jn~Anam. KurEsar distinguishesthe Jn~Anam ofthe Lordfrom that of Here, KurEsar focuses on the doctrines ofDharmabhUtha Jn~Anam and Dhar- arise from thoseglancesyoursofalone. glances on all theobjectsof the Univer guNikan justasthe gemfull oflustre. WithYour Omniscience, You castyour like that of a Bhaddha Jeevan. HeisbothJn~Ana Svaroopan andJn~Ana asankuchitham (unshrinking) and does notundergo shrinking and expansion sible. Heis both Jn~Ana Svaroopan and Jn~Ana GuNakan. HisJn~Anam is describe that Jn~Anam as aGuNam. One maywonder how that would be pos- Oh Hari! You arethe embodiment ofJn~Anam (Jn~Ana Svaroopi). Scholars C M OMMENTS OMMENTS EANING EANING : :

: :

rakshA tvadheekshaNatha yEva yathOakhilasya || rakshA tvadheekshaNatha yEva yathOakhilasya || rakshA tvadheekshaNatha yEva yathOakhilasya || tEnaivaviswam aparOksham udheekshasEtvam tEnaivaviswam aparOksham udheekshasEtvam tEnaivaviswam aparOksham udheekshasEtvam Jn~Athmana: tava tadhEva guNam gruNanthi guNam tadhEva tava Jn~Athmana: Jn~Athmana: tava tadhEva guNam gruNanthi guNam tadhEva tava Jn~Athmana: Jn~Athmana: tava tadhEva guNam gruNanthi guNam tadhEva tava Jn~Athmana: r]a TvdI][t@vytae=iolSy.50. r]a TvdI][t@vytae=iolSy.50. r]a TvdI][t@vytae=iolSy.50. tEjOmayasya hi maNErguNa yEva tEja: | tEjOmayasya hi maNErguNa yEva tEja: | tEjOmayasya hi maNErguNa yEva tEja: | tejaemySyihm[egRu[@vtej>, tejaemySyihm[egRu[@vtej>, tejaemySyihm[egRu[@vtej>, Sa Ieekshatha lOkAn nusrujaa ithi,tadhaikshatha Bahu This Sarvaj~nathvam is saluted in the third line of this }anaTmnStv tdevgu[

sadagopan.org sadagopan.org maNO vidhvAn guNam as per therevelation of Aanandhavalli manthram ( Here, KurEsar points out that, thisAanandham oftheLord canalso bea C andhAdhyEva khalvimAni bhUthAni jaayanthE cording to theway shown by VedAs ( The aanandha svaroopam of Brahman was saluted earlier (24 Thrivikramans (vardhamAna:). able and beyondcount bythe VedAs. They continue togrow (yEdhitham) like limit toYour aanandham. That aanandham ofyours isdeclared asimmeasur- dEvan and gave up finally the count by concluding rightfully that there is no upward spiral from thehuman aanandham to theaanandham of Brahma Your Youth, they (the VedAs)counted in units of hundred and proceeded in an GuNAsto growfromtheassemblycontinuedandham, whichstarting of from Oh Bhagavann!When the VedAs attempte slOkam are: C M M OMMENTS OMMENTS

EANING EANING : : :

). Aanandhamaiswaram avAngh Aanandhamaiswaram avAngh Aanandhamaiswaram avAngh trayyudyatA tavayuvatva trayyudyatA tavayuvatva trayyudyatA tavayuvatva tE yEsatham thvithi paramparayA pravrutthA tE yEsatham thvithi paramparayA pravrutthA tE yEsatham thvithi paramparayA pravrutthA naivEsha vaangmanasagOchara ithyudAha || naivEsha vaangmanasagOchara ithyudAha || aanandamEdhitam iyaan ithisanniyanthum | naivEsha vaangmanasagOchara ithyudAha || aanandamEdhitam iyaan ithisanniyanthum | aanandamEdhitam iyaan ithisanniyanthum | aamnAsishu: sata aamnAsishu: sata aamnAsishu: sata nEve; va'!mnsgaecr #Tyudah .51. #Tyudah va'!mnsgaecr nEve; nEve; va'!mnsgaecr #Tyudah .51. #Tyudah va'!mnsgaecr nEve; nEve; va'!mnsgaecr #Tyudah .51. #Tyudah va'!mnsgaecr nEve; AanNdmeixt<#yainitsiÚyNtum!, AanNdmeixt<#yainitsiÚyNtum!, AanNdmeixt<#yainitsiÚyNtum!, te yezd ÇYyu*ta tvyuvTvmuoEguR[aE"E> ÇYyu*ta tvyuvTvmuoEguR[aE"E> S S S L L L O O O - - - guNOttaritha guNOttaritha guNOttaritha KAM KAM KAM AanandhO BrahmEthi VyajAnAth, Aan- 78 - - - 51 51 51 mukhai:guNoughai: mukhai:guNoughai: mukhai:guNoughai: d to measure (quantify) Your aan- - - - manasAvagAhyam manasAvagAhyam manasAvagAhyam

). KurEsar’swords in the 24

- - -

kramENa kramENa kramENa

Aanandham Brah- Aanandham

th slOkam) ac- th

Aanandham iyAnithi sanniyanthum asakthA: behind evenone guNam like Youth (“ All theVedAs(trayee) give uptheira yond the gigantic aanandham of Brahma Devan(section 6.3). growing hundreds of folds starting from human aanandham and growing be- BruhadhAraNyakOpanishad also celebrates BrahmAnandham-this Aanandham ThirukuLanthai mAyakoothan ttempts to fully describe theaanandham 79 Yuvath-mukhai: guNougai: yEdhitham ”)

sadagopan.org sadagopan.org C M associated withthem are beyond desc JagathSwAmithvam declares andotherthe guNams and that BrahmAnadham the guNam ofyouth (yuvaa syAth) and then continues with srEshta Jn~Anam, all the auspicious attributes oftheLord aanandha guNam is not limited tojust Here, KurEsar reminds us that the immeasurable magnitude of BhagavAn’s vam that is beyond descriptive powers of the faculty ofspeech. Iswaryams ofLeelA andNithya VibhUthis arelimitless and have the Vaibha- your auspicious GuNAsstarting from your youth together with Your Oh Bhagavann! The clever and competent VedAs declared that the assembly of C M OMMENTS OMMENTS EANING EANING : :

: :

pravyAhruthA: syuravadheen avadheerayantO syuravadheen pravyAhruthA: pravyAhruthA: syuravadheen avadheerayantO syuravadheen pravyAhruthA: pravyAhruthA: syuravadheen avadheerayantO syuravadheen pravyAhruthA: sarvE guNA:saha samastha vibhUtibhisccha | sarvE guNA:saha samastha vibhUtibhisccha | sarvE guNA:saha samastha vibhUtibhisccha | vaachAmagOcharamahAmahimAna yEva || vaachAmagOcharamahAmahimAna yEva || vaachAmagOcharamahAmahimAna yEva || yEvam tayA chathurayA tava youvanAdya: yEvam tayA chathurayA tava youvanAdya: yEvam tayA chathurayA tava youvanAdya: [email protected]. [email protected]. [email protected]. sveRgu[a> sveRgu[a> sveRgu[a> àVyaùta> SyurvxIn! AvxIryNtae SyurvxIn! àVyaùta> àVyaùta> SyurvxIn! AvxIryNtae SyurvxIn! àVyaùta> àVyaùta> SyurvxIn! AvxIryNtae SyurvxIn! àVyaùta> @v< tyacturyatvyaEvna*a> @v< tyacturyatvyaEvna*a> @v< tyacturyatvyaEvna*a> sh smStivÉUitiÉí, sh smStivÉUitiÉí, sh smStivÉUitiÉí, S S S L L L O O O KAM KAM KAM 80 riptive power of the speech faculty. one GuNamlike youth but itspreadsto . InAanandavalli, Sruthistarts with 52 52 52

their karmaas. by youwithout anythis partiality.act ofcreationby in only Youareguided sham, this world from the lowly worm to the mighty Brahma Devan iscreated prapancham in all its multi-faceted splendor springs forth. With that KatAk- jeevans ( the shrunken state of their Jn~Anam. Once again, at the time ofcreation KarmAs (Karma anuguNam); further, he blesses them with His(Bhagavath) Jeevans withabody, indhriyams, Jn BhagavAn creates this universe out of Dayaa (KaruNai) and endows the Jn~Anam. Nan BhagavAn hasthe six attributes starting from Jn~Anam ( kam isan excellent illustration of that style ( sence ofSruthisandthethoughts ofhis AchAryan’s SrIBhAshyam. This slO- KurEsar’s choices of words in his SriSookthis are always the distillation ofes- ( ( Oh Bhagavann! What a wonder! During the time of the great deluge C M M Srushti achEtanams PraLayam OMMENTS OMMENTS EANING EANING ). Here, KurEsar paystribute now to thefirst of the six GuNams (viz), ) resting safely inside Your stomach and immediately the naama-roopa ), You decide tolook at thesameinstant at all ofthem ( : : :

), Youprotectall thechEtanams staying like jadavasthus

aaviscchakarTa sakrudh aaviscchakarTa sakrudh aaviscchakarTa sakrudh ) inatiny portion ofYour stomachsince theyare helpless dueto samvarthavarthi nikhilamsamvarthavarthi nirabhiJn~am aJn~am samvarthavarthi nikhilamsamvarthavarthi nirabhiJn~am aJn~am samvarthavarthi nikhilamsamvarthavarthi nirabhiJn~am aJn~am chithrE chakarmaNi yaTArhamahO ! niyacchan | chithrE chakarmaNi yaTArhamahO ! niyacchan | chithrE chakarmaNi yaTArhamahO ! niyacchan | sadya: krimidruhiNa sadya: sadya: krimidruhiNa sadya: sadya: krimidruhiNa icÇeckmRi[ywahRmhae icÇeckmRi[ywahRmhae icÇeckmRi[ywahRmhae AaivíkwR sk«dI][dI][en. 53. AaivíkwRsk«dI][dI][en. AaivíkwRsk«dI][dI][en.53. AaivíkwRsk«dI][dI][en.53. s i³imÔ‚ih[Éed i³imÔ‚ih[Éed i³imÔ‚ih[Éed

! ! ! ). inyCDn!, inyCDn!, inyCDn!,

ShADguNya Poor- ShADguNya

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sadagopan.org sadagopan.org KurEsar’s 53 anumanthrutayaa cha niyacchan thishtathi”. kshEtra-jn~Anam saamAnyEna pradhisya —antharaathmatayaa anupravisya, tadhupAnOchitha- dEhEndhriyaadhikam sameecheenAni, yEthAni asamacheenAn BhagavAnPurushOtthama:“Sa —leelApravruttha:, karmANi yEthAni BhAshyam:here (Sri 2.2.3): a magnificent passage from Sri BhAshyam to illustrate KurEsar’sthoughts perated from the Lord ( which do not have any naamam or roopam. They (Jeevans) couldnot bese- water absorbediron.hot Lord absorbs bythe andprotectsthesejeevans, get They Jn~Anam. without AchEtanam During the timeofPraLayam,thestate of Jeevans islike thestate of picious. VedAs celebrate this compassionate act of creation bythe Lord. Saasthrams to help them discriminate preferences as per the the per as preferences thi according totheir history ofkarmAs Brahman and directed them. He creates and empowers the Jeevans with sak- and srush jeevans (YaTArham) after ual ate the Naama-roopa prapancham consistent with the karmAs of theindivid- sakthi was dullandshrunken (nirabhij~nam). Then, theLord decided to cre- was PraLayam of Jeevan the time at (KarmAnuguNam) and thereafter, anup which describes theLord’s sousheelyam inlinewith Karmas na saapEkshathvAth rd slOkam isa marvelous summary ofthe Sri Brahma passage ”. Brahma Soothram’srevelation: abhEdham yEthath likea JaDavasthu(aj~nam).Jn~Ana Its 82 between the auspicious and the inaus- tanniyamana sakthim chasarvEshAm and doesnot evince any partiality or ravEsam and anumanthruthvam. The and anumanthruthvam. ravEsam amalgamatedwith Bhagavanthe like i ithi karma-dhvaitham samvidhAya, ti enteredintothemas antharyAmi ). SrivathsAngAcchAr Swamy quotes “ vaishamya nairgruNyE C M

the Lord. veekshaNEna vikshOpayasi tions withthat thepower sankalpaof sakthi( transformationsfariouscreated with wondrous entitiesare and differentia- mands themthrough that matchless sakthi. This universe consisting of multi- “ParAsya Sakthi vividhaiva srUyathE”. guNam of the Lord, Sakthi iscelebrat In thepreviousslOkam the Jn~Anam of unimaginable power. state. Allthese polar opposites among your creations arise as aresultofyour auspicious state andthe others which propel themselvesinto an inauspicious those which grow and those which shrink, as well asthose, which reach an pam, You create the different species among Your creations ranging from Oh Lord! Your matchless Sakthi is wondrous indeed. With the same sankal- C M OMMENTS OMMENTS EANING EANING : :

: :

astham yadh astham yadh astham yadh vikshObhayasyanavadhi: batha ! sakthiraisee || vikshObhayasyanavadhi: batha ! sakthiraisee || vikshObhayasyanavadhi: batha ! sakthiraisee || Isam dharidhramaTa jangamam apyaningam | Isam dharidhramaTa jangamam apyaningam | Isam dharidhramaTa jangamam apyaningam | viswam vichithram avilkashaNaveekshaNEna viswam vichithram avilkashaNaveekshaNEna viswam vichithram avilkashaNaveekshaNEna iv]aeÉySynvixbRt iv]aeÉySynvixbRt iv]aeÉySynvixbRt $z

vichithram viswamavilakshaNa

sadagopan.org sadagopan.org spite of Your SvAtantryam.spite ofYour and itis not possible toexplain why C M unique to You ( shasE? ( understand to hard very is yours cording to their svaroopams and SvabhAvams. That restrained approach of are so powerful to bring forth any thing you wish, yourule them largely ac- bhaava lakshaNa: bhaava lakshaNOcha vikAsa jeevasyAnyaTA bhAva: viyadhAdEsthusvaroopAnyaTaa BhAshyam, AchArya RaamAnuja comments on this difference: achEtanam and ChEtanam isbrought about by Bhagavath Sankalpam. InSri present ( timeless times ( Iswaryam. For the JaDa sar shifts hisattention to the third ofthesix guNamsoftheLord(i.e.), After paying tributesthe two of the six guNams ( ( changeto into differentcreation them objectsof ortomakethem nonexistent or forms different into achEtnams) and (Chetanams them transform to power changes in form (roopams) and modes (tanmai/PrakArams). You have the Oh Bhagavann!This world madeup of sentient andinsentient undergoes C M viparyasithum, anyath karthum, asath karthum cha KshAmyan OMMENTS OMMENTS EANING EANING ). Inthiscontext, VedAs andthewisemenstate that the independence : :

siddham : :

kshAmyan svabhAva kshAmyan svabhAva kshAmyan svabhAva viswam viparyasithumchaanyath asath karthum | viswam viparyasithumchaanyath asath karthum | viswam viparyasithumchaanyath asath karthum | svAtantryam aiswaram aparyanuyOjyam aahu : || svAtantryam aiswaram aparyanuyOjyam aahu : || svAtantryam aiswaram aparyanuyOjyam aahu : || aiswaram SvAtantryam anAdhi roopa roopa roopa ” ) fromtime immemorial. Thisdifference between the

ChEtanam hasJn~Anam, whic ]aMyn! SvÉavinym.55. SvatNÈymEñr.55. SvatNÈymEñr.55. ); similarly, for the Jeevans, SvabhAva PariNamam is prakAra pariNama krutha vyavasTam prakAra pariNama krutha vyavasTam prakAra pariNama krutha vyavasTam êpàkarpir[amk«tVyvSw< êpàkarpir[amk«tVyvSw< êpàkarpir[amk«tVyvSw< vasthus, svaroopa pariNaamam is siddham from from siddham is pariNaamam svaroopa vasthus, - - - niyamam kimudheekshasE tvam? S niyamam kimudheekshasE tvam? S niyamam kimudheekshasE tvam? S L L L O O O KAM KAM KAM tvam SvabhAva niyamam Kim udheek- 84 you anticipate SvabhAva niyamam in niyamam SvabhAva anticipate you ) is beyond al of our comprehension comprehension our of al beyond ) is 55 55 55

Jn~Anam andSakthi h mayshrink and expand.

? ? ?

“ Jn~Ana sankO-

). While you

), KurE-

AchEtanam isJaDa vasthu and hasno Jn (Pareekshith Raajaa). Pathni (Ahalyaa); the piece of charcoal got transformed into an infant Jn~Anam. Forexample, thestone on th yathA bhAvam. Hetransforms anachEtana vasthu into chEtanamwith such nonstandard leelaas as either svaroopAnyathA bhAvam or SvabhAvAn- standard rules andcreates thebasis for the unsettled discussion to classify asath karthum KshAmyan universe according to these rules ( Lord uses it tocreate, transform and dissolve the chEtana-achEtanams ofthe PrakAra pariNAmakrutha vyavasthaa lakshaNa vyavasthai) is attributed to Bhagavath Sankalpam. This is the “ SvAtantryam IshwaryamSvAtantryam ). Occasionally, BhagavAn chooses not play by these viswam viparyasithum, anyathkarthum 85 ” referred to inthisslOkam by KurEsar. e roadside gottransformed into Muni ~Anam. Thisdiffere that takes place. Sankalpa SvAtantryamnor askwhy ther understand thisIswara aparyanuyOjyam aahu: prehension: “ Iswaryam that is beyond our com- of Sankalpa RoopaSvAtantrya the slOkam tosalute the adhisayam ferred toin thefourth paadham of clothing needed for her. Thisis re- color, the weaving, the length ofthe ated thecotton, the thread, cre- SvAtantrayam roopa Sankalpa Nam took place, it was BhagavAns When Droupathi maanasamraksha- SvAtantryam Iswaram ntiation (Bhaava ” Wecannei- roopa

sadagopan.org sadagopan.org C M ( of this tEjas makes the Stars, theSun and all other luminary bodies shine are. Forthe devotees ofthe Lord, it apachAram, this tEjasproduces terror and chases themdown whereverthey time protects His devotees. For those who are engaged in Bhaagavatha ram tamisrayath darkness. The tEjas of the Lord outshines that ofthe Sun ( The tEjas (lustre) ofBhagavAnmake produces onlyauspiciousnessYou.thoseto todear causing fear toYour enemies.Ancien PraLaya kaalam. YourtEjasis never diminishing and pleasing tothe mind and Your tEjas makes the Sooryan filled with brightrays look like night during BhagavAn’s tEjasis being saluted inthis slOkam C M tamEva bhAnthamsarvam anubhAthitasya bhAsAidham sarvamvibhAthi OMMENTS OMMENTS EANING EANING : :

: :

samvartha sambhrutha karasya sahsra samvartha sambhrutha karasya sahsra samvartha sambhrutha karasya sahsra nithyAnukoolam anukoola nruNAm parEshAm ). This tEjas terrifies the enemies of the Lord and at the same nithyAnukoolam anukoola nruNAm parEshAm nithyAnukoolam anukoola nruNAm parEshAm udvEjanam cha tavatEjaudhAharanthi || udvEjanam cha tavatEjaudhAharanthi || udvEjanam cha tavatEjaudhAharanthi || %Öejn< ctvtej%dahriNt. 56. %Öejn< ctvtej%dahriNt. 56. %Öejn< ctvtej%dahriNt. 56. usram tamisrayath ajasravihAri haari | usram tamisrayath ajasravihAri haari | usram tamisrayath ajasravihAri haari | %ö s s inTyanukUlmnuk inTyanukUlmnuk inTyanukUlmnuk S S S L L L O O O has the mostcomforting effect.The power KAM KAM KAM 86 Uln&[a< pre;a< Uln&[a< pre;a< Uln&[a< pre;a< s the brightness of Sooryan look like look Sooryan of s thebrightness

ts say suchtEjas ofYours afearsomets say 56 56 56

- - - rasmE: rasmE: rasmE:

Sahasra rasmE: us- rasmE: Sahasra

). C M

kOthil VaLLal”). grant you any boon that you seek Our Lord is theone Supreme benefactor, who has thepower and riches to Vaahananaum niRka, sEttaitann madi ahatthuc-chelvam pArtthirikinReerAe dan is waiting to grant all that one seeks ( about the folly of seekingother gods for ThoNDardippodi AzhwAr gives usupadEsam onthis matter and instructs us shmi ties to match theboongranting power ( shifts to the celebration of His gene al So far, BhagavAn’s six guNams ( any bodyelseforblessing me the most generous benefactor toshower their home in you andtherefore I will not consideranyone other than you as in whom MahA Lakshmi has herabode? It isclearthat all thewealth finds on allthe chEthanams,thenthey gain all auspiciousness. Aren’t youthe One so far or any that youdesire in future. Oh Bhagavann!Itisvery clear there is C M VadhAnyathvam OMMENTS OMMENTS ) were saluted to provide meaning for Bhagavath sabdham. Now, KurEsar EANING EANING (“pENilumtaraa midukilla varam Devar” : :

: :

satthAapi tasya tava veekshaNatha: prajAnAm | satthAapi tasya tava veekshaNatha: prajAnAm | satthAapi tasya tava veekshaNatha: prajAnAm | sampath thu kimpunarithO na vadAnyamanyam sampath thu kimpunarithO na vadAnyamanyam sampath thu kimpunarithO na vadAnyamanyam He never runs out of Iswaryam to bless us with. manyE tvamEva khalu mandiram indirAyA:|| manyE tvamEva khalu mandiram indirAyA:|| mNyeTvmevolumiNdrimiNdraya>.57. manyE tvamEva khalu mandiram indirAyA:|| mNyeTvmevolumiNdrimiNdraya>.57. mNyeTvmevolumiNdrimiNdraya>.57. naiva hyavApyam anavAp naiva hyavApyam anavAp naiva hyavApyam anavAp ) is nowsaluted. All the other gods donot have thecapabili- sÄa=iptSytvvI][t> àjanam!, sÄa=iptSytvvI][t> àjanam!, sÄa=iptSytvvI][t> àjanam!, sMpt! tuik

kEtteerE NampimeerkAL Garuda according to one AzhwAr).

sadagopan.org sadagopan.org

SrI MahALakshmi'sabode 88 C M

To understandTo ( HisKaaruNyam vidatthAn? yaann aar? reason: Howsmallam ( is andhow great I He will be overwhelmed byHis powers andw not to go away from Him. Ifthere was no KrupA and KaaruNyam, bhakthAs with KrupA-Vaathsalya-Kshamaa guNams,thewhich assist bhaktha janams shifts to thecelebrationofdhivya mangaLa vigraha guNams. Here,he starts Until now, KurEsar wasengagedineulo declare that BhagavAn isNirguNan (attributeless). the incomparable KaaruNya GuNam of th From here onthrough seven slOkams, struct themonthePrAyascchitthams to destroytheir paapams and save them. bring them tothe oppositeshores of Your KaaruNya guNam, youtakepityon thewaves ofsorrow,cyclesby ofbirthanddeath, old age andnarakam.of Out is immersed inthetimeless SamsArasAgaram and is aboutto drown buffeted Oh Bhagavann!Your KaaruNyam ismatchl ceaseless mannerfrom ancient times. wheels that swirl around usandcatch us and propel usfrom one to other in a C M OMMENTS OMMENTS EANING EANING : :

: : tadh tadh tadh

dukkhEshu ya:khalu mimankshathi hantha !janthu: | dukkhEshu ya:khalu mimankshathi hantha !janthu: | dukkhEshu ya:khalu mimankshathi hantha !janthu: | - - - tamm kEvalam nu krupay tamm kEvalam nu krupay tamm kEvalam nu krupay Papair dushkruthasyanishkruthim nanu Papair dushkruthasyanishkruthim nanu Papair dushkruthasyanishkruthim nanu Ê>oe;u y> olu imm'!]it hNt y>oluimm'!]it Ê>oe;u Ê>oe;u y> olu imm'!]it hNt y>oluimm'!]it Ê>oe;u Ê>oe;u y> olu imm'!]it hNt y>oluimm'!]it Ê>oe;u td!Ê:k«tSynnu td!Ê:k«tSynnu td!Ê:k«tSynnu ), and run away from Him. Him. from runaway ), and - - - anAdhibhava sambhava vaasanOthTai : anAdhibhava sambhava vaasanOthTai : anAdhibhava sambhava vaasanOthTai : papErnaidÉvsMÉvvasnaeTwE> papErnaidÉvsMÉvvasnaeTwE> papErnaidÉvsMÉvvasnaeTwE> t< kevl.58. in:k«itmaTw zaSÇE>.58. in:k«itmaTw zaSÇE>.58.

KurEsar engages in the celebration of suchsuffering Jeevans anddecide to aiva samuddharishyan aiva aiva samuddharishyan aiva aiva samuddharishyan aiva gizinghe dhivyAthmaguNams; now, e Lord.KurEsar criticizes those, who 58 58 58 ess and fills us with awe.ChEtanan ill fearto approach Him.They will

), we have to visualize the five AmmAn AazhippirAn! Avan yev- Avan AazhippirAn! AmmAn - - -

AthTa sAsthrai:|| AthTa sAsthrai:|| AthTa sAsthrai:|| ! ! ! jNtu>, jNtu>, jNtu>,

sadagopan.org sadagopan.org is made possible thru theKaaruNyam ofthe Lord. any sins accumulated after Prapatthi takes careoftheirdestructon. All of this nishkruthi: SvabharArpaNam remover ofall Paapams( adhikAramParihAra ofSrImath Rahasya pooraNAth chAparAdhA:sarvE nasyanthi paadhasa: all sinstotally (“ come their power,the mostmercifulLo Jeevan sorrows over the mighty sinscommitted and howitcan hope toover- of the Karmaa-bound Jeevans and waits does notneed any thing from anyone); yet, hisheart meltsoverthesuffering the Lord’s DayA.HeisavAptha samast for himself butisincapable ofwatching others suffer). That is thenature of nirapEkshA, Paradukkha asahishNuthA RaamAnujathis“ definesGuNamDayA way: the of and MOksha phalan ( response from the most merciful Lord. Hegrants us Hisunfailing protection Our performance ofPrapatthiis asimple actcompared tothe mighty act of hEthuka-sahEthukou ruNAm vandhE MudhEshvadhika vathsalAm, svaroopasamsthavou yasyA: nir- thAs is salutedby Swamy DesithAs is MukundhanruNai of ( thravAhithvAth rakshaapekshaam pratheekshathe tions (“ the Karma-bound jeevan to gain freedom ways ( ( Vaasanai, ruchiand Prakruthi sambhandham. These fivewheels, where wegetswirled aroundare: avidhyai, Karmaa, ( of His dayA ( less cycles ofbirths and deaths. Tobreak thisawesome cycle, BhagavAn out ruchi establishes the association with Prakruthi and wegothrough the cease- ( engage in KarmAs. Such engagement in KarmAs create residual effect Sarvaj~nan VyAjam vaasanai Sadhaa KaaruNeekan Sadhaa Sarvajn~Oapi hiVisvEsa: sadhaa KaaruNeekOapi sann, SamsAra- tan- ) to gainHis grace andbe freed from Prakruthi. HeisOmniscient ); that Vaasanai leads on to the taste ( taste the to on leads Vaasanai that ); ), Powerful Lord of the Universe (SarvEsan) and most merciful al- sahEthuka krupA anupAdhuparamAth prAyasccchit ”. apAra KaruNaa apAra kEvalam nukrupayaiva Samuddharishyan Sarva pApmAnaam sishDam hyAthmApahArasya ). Even with allthat, He expects arequest from ). PrAyschittha Prapatthi performed to destroy ) instructs ustopractice Prapatthias an excuse kan following KurEsar later: “ ) and the deep vaathsalyam for His bhak- 90 rd ordains PrAyascchitthams to destroy ” (Onethat does notthink Ofany gain ha Kaaman (Heistotally fulfilled and Thraya Saaram).SaraNAgathy the is to rush to their rescue.Whenthat from the terrors of SamsAric afflic- AvidhyA AvidhyA ”). The incomparable Ka- ruchi thOnmukhathvatha:, tath- ”-- quote”-- from aparAdha DayAnaama hi SvArTa- (nescience) makesus ) to redo them. That Mukundha Ka- Mukundha ). AchArya C M

enacted for thesame purpose and arise ou dhi yOgam tamm yEna YaamupAyAnthi tE Kaaryams for gaining thePhalans allthewayupto Moksham ( linked to SageManu and others, His katAksham. These are all Dayaa provided by the Most Merciful Lord through His anaadhi Vedams, Smruthis The Jn~Anam /Buddhi to discriminate the auspicious fromtheinauspicious is Your Dayaasaagaram all mangaLams all the way up toMoksha avathAra kaalams and withYour auspicious glances, Youbless thepeople with blessed by Sages Manu,Athri,Haareethar, withthe happenings during Your With Your ancient and eternal Vedamsand Saasthrams, with theSmruthis This slOkam also celebrates BhagavAn’s KaaruNya guNam. C M OMMENTS OMMENTS EANING EANING : :

: :

Saasthrair Saasthrair Saasthrair divyAvathAra charithai: subhayA cha dhrushtyA | divyAvathAra charithai: subhayA cha dhrushtyA | divyAvathAra charithai: subhayA cha dhrushtyA | Saa tvathkrupA jaladhi tallaja valgitha SrI: || Saa tvathkrupA jaladhi tallaja valgitha SrI: || Saa tvathkrupA jaladhi tallaja valgitha SrI: || saTvTk«pajlixt‘jviLgtïI>.59. saTvTk«pajlixt‘jviLgtïI>.59. saTvTk«pajlixt‘jviLgtïI>.59. ni:srEyasam yadupakalpayasi prajAnAm ni:srEyasam yadupakalpayasi prajAnAm yadupakalpayasi ni:srEyasam ni:srEyasam yadupakalpayasi prajAnAm idVyavtarcirtE> zuÉya c†ò(a, idVyavtarcirtE>zuÉya idVyavtarcirtE> zuÉya c†ò(a, idVyavtarcirtE>zuÉya idVyavtarcirtE> zuÉya c†ò(a, idVyavtarcirtE>zuÉya zaöErnaidinxnE> Sm&itiÉSTvdIy zaöErnaidinxnE> Sm&itiÉSTvdIy zaöErnaidinxnE> Sm&itiÉSTvdIy (OceanMercy). of in>ïeys< yÊpkLpyisàjana< in>ïeys< yÊpkLpyisàjana< in>ïeys< yÊpkLpyisàjana< - - - anAdi nidhanai: smruthibhis anAdi nidhanai: smruthibhis anAdi nidhanai: smruthibhis S S S L L L O O O KAM KAM KAM 91 59 59 59 m. Yourthe blessings are wavesof t ofHis Dayaa to help the Jeevans. ). AvathAra Kaalacharithrams are

- - -

- - - tvadeeya tvadeeya tvadeeya

dadhAmi Bhud- - - -

sadagopan.org sadagopan.org C M Rahasya Thraya Saaram. handicapin aredescribedlength at terferes withthegaining ofthe Lord’s ap Lord. Bhaagavatha the most merciful timeless Paapams are the reasons that stand in the waybetween them and tage ofit.These are the unfortunates from birth ( In spiteofthe availability of ourLord Dayaa. practitonersincomparableof SaraNAgathy)your the domain stayoutsideof UpAyam of SaraNAgathy revealed byyou!It makesthem (the non- these pApams hold over those unfortunate ones, whodo not practice the of Paapams that is pervasively pres Oh Lord! You must explain the nature of this powerful andcountless assembly C M OMMENTS OMMENTS EANING EANING : :

: :

hai hantha !janthushu niranthara hai hantha !janthushu niranthara hai hantha !janthushu niranthara pApmAhi nAmakO vada pApmAhi nAmakO vada pApmAhi nAmakO vada ullangayathyakrutha bhAsura bhAgadhEyAn|| ullangayathyakrutha bhAsura bhAgadhEyAn|| ullangayathyakrutha bhAsura bhAgadhEyAn|| ya: tvath krupAjaladhim api athivElakhElam ya: tvath krupAjaladhim api athivElakhElam ya: tvath krupAjaladhim api athivElakhElam paPmaihnam paPmaihnam paPmaihnam %‘'!"yTyk«tÉasur Éagxeyan!. 60. %‘'!"yTyk«tÉasur Éagxeyan!. 60. %‘'!"yTyk«tÉasur Éagxeyan!. 60. hE hNt hE hNt hE hNt ySvTk«pajlixmPyitveloel< ySvTk«pajlixmPyitveloel< ySvTk«pajlixmPyitveloel< ! ! ! jNtu;uinrNtrsNttaTma jNtu;uinrNtrsNttaTma jNtu;uinrNtrsNttaTma S S S L L L vd kae=ymicNTyzi´>, vd kae=ymicNTyzi´>, vd kae=ymicNTyzi´>, O O O ent amongthe chEtanams. What apower the UttharaKruthyAdhikAram ofSrImath KAM KAM KAM 92 ’s KaaruNyam, some KaaruNyam. The ways to overcome this = = = achAram is one such Paapam that in- yam yam yam 60 60 60 achinthya achinthya

achinthya

- - - santhathAthmA santhathAthmA santhathAthmA KaruvilE ThiruvilAthAr

- - - sakthi: | sakthi: sakthi: | sakthi: sakthi: | sakthi:

do not takeadvan-

). The C M

grants the Jeevan His protection. Lord takes over and destroys thesefierce andlong-enduring Paapams and maas that willdisplease the ThiruvuLLamoftheLord, then the MostMerciful Once that Jeevanpractices Prapatthi and vowsthat itwillnot engage in Kar- ing the huge interval oftime represented by the life of one Brahma dEvan. a second,theJeevancommits mighty sins Devan. Itis terrifying to visualize such Hundred days and nights of this length constitute thelifeofoneBrahma BrahmA’s day is made up of the combination of thousand chathur yugams. that jeevandoesnot engage such Paapamsin all hisbirths bytakingaccount onlyofthetimes in which of BrahmadEvan. You bear with this chEtanam, whotirelessly accumulates second fierce paapamsthat cannot be dest Oh Bhagavann! Inthis karma bhUmi, ajeevan accumulates in afraction of a C M OMMENTS OMMENTS EANING EANING : :

: :

kshAmyasyahO !tadabhisandhi virAma mAthrAth || kshAmyasyahO !tadabhisandhi virAma mAthrAth || kshAmyasyahO !tadabhisandhi virAma mAthrAth || yadh Brahmakalpayadh niyuthAnubhavE apianAsyam yadh Brahmakalpayadh niyuthAnubhavE apianAsyam yadh Brahmakalpayadh niyuthAnubhavE apianAsyam tath kilbisham srujathi janthuriha kshaNArdhE | tath kilbisham srujathi janthuriha kshaNArdhE | tath kilbisham srujathi janthuriha kshaNArdhE | ]aMySyhae ]aMySyhae ]aMySyhae yEvam sadA sakala yEvam sadA sakala yEvam sadA sakala tt!ikiLb;

61 61 61 that will notberemoved even dur- royed even duringliferoyed even long thevery

sadagopan.org sadagopan.org C M kan created later a Sri Sookthi named “ named Sookthi aSri later created kan Lord’s anugrahamswiftly). Anjaliis anamsamSaraNAgathy. of Swamy Desi- DevaprasAdhini traordinary power of our Anjali MudhrA: “ hishNu” VishNu.Swamy ALvanthArpeform Here, SwamyKurEsar salutes thenatural are deeply attached to You. seem to make it(ourVaathsalya guNam) some thingunique forthose,who janthus -independent ofthe differences that they are good orbad-- does not ture ofreverence to You)? Thus, your overtaken by those adorning the shield of anjali (folding thepalms in a ges- Oh Bhagavann! How does Your great gu Vaathsalyam takes on the form of a guNam of the Lord. devoted to theLord, KurEsarsaysthat it isnotasurprise that BhagavAn’s jali as Kavacham, the anger of the Lordis heldback. For those who are totally ness ofAnjaliMudhrA celebrated by Swamy AlavanthAr. Forthose wearing an- C M OMMENTS OMMENTS EANING EANING : :

: :

vAthsalyam uthsuka janEshu kaTam guNastE || vAthsalyam uthsuka janEshu kaTam guNastE || vAthsalyam uthsuka janEshu kaTam guNastE || ” (Anjaliisasupremely powerful gesture thatbringsthe ittTham svathO nikhilajanthushu nirvisEsham ittTham svathO nikhilajanthushu nirvisEsham ittTham svathO nikhilajanthushu nirvisEsham kshAntistavEyam iyathimahathee kaTam nu kshAntistavEyam iyathimahathee kaTam nu kshAntistavEyam iyathimahathee kaTam nu muhyEdahO !tvayi kruthAnjali panjarEshu | muhyEdahO !tvayi kruthAnjali panjarEshu | muhyEdahO !tvayi kruthAnjali panjarEshu | vaTsLymuTsukjn vaTsLymuTsukjn vaTsLymuTsukjn muýedhae muýedhae muýedhae ]aiNtStvey< #ytImhtIkw

” to extol the great-

dhrA kshipram M

from Your comfortable seat inSrIVa seat Your comfortable from the pondside; with Your sankalpam alone, You could havekilled thecrocodile comforting gesture. You who is sopowerf does not fully comprehend thedepth of Your Vaathsalyam displayedbythat the sore footofthat elephant with your M EANING EANING GajEndra mOksham--GajEndra : :

pAdam parAmamrusushOapi cha kaa maneeshA ?|| pAdam parAmamrusushOapi cha kaa maneeshA ?|| pAdam parAmamrusushOapi cha kaa maneeshA ?|| viswam dhiyaiva viracchayya nichAyya bhUya: nichAyya viracchayya dhiyaiva viswam pad< pramm&zu;ae=ip ckamnI;a padsitsmaiïtvTslTve, sÃù;>sitsmaiïtvTslTve, sÃù;>sitsmaiïtvTslTve, ivñ< ixyEvivrcYyincaYyÉUy> ivñ< ixyEvivrcYyincaYyÉUy> ivñ< ixyEvivrcYyincaYyÉUy> AajGmu;Stv gjaeÄmb&

? ? ? . 63. . 63. . 63. dile and massaged the head of the croco- asunder cut Garudan, at lightning speedon arrivedcrocodile. You with thepowerful his battleing from (AadhimoolamE) aris- GajEndhran heart rending cry of when You heard the side of thepond, brought You tothe Your Vaathsalyam stroy theUniverse; ate, protect and de- your sankalpam cre- through who you For

sadagopan.org sadagopan.org fully. Vaathsalyam towards Your bhaktha ja Elephant with great tenderness. How are weto understand the depth ofthis but youalsoYour tha Janam massagedwith Bhak- Your of enemy the kill to side pond the to haste utmost with arrive you ever for Your devotee got Youtothe po 96 nams? Wewillnevercomprehend it nd side in sucha hurry. Not only did own hands, the leg of the king of of king the of leg the hands, own C M

Garudan. Paran, karya equal in mahimai to His ownintimate kaim- tection. Heeventreats these Paapis as the dhOshams ofthose, who seek His pro- JaayamAna KatAksham. He does notlook at transform intoaParisuddhan through His lowly background and makes even a Paapi isa poorblokeone that orfrom this think a mahan yennAthu irangi As AzhwAr says: “ The end limit offorbearance is Vaathsalyam. deed a matter ofgreat wonder. ranga Parijanam, GaruDaazhwAn. Thisis in- treat that janthu on a par with Your antha- any and all blemishes thatjanthu has and courseorprayOjanam, then Youoverlook seeks Your protection without any other re- sanctified through Your KatAksham and Oh Bhagavann!When ajanthu becomes C M OMMENTS OMMENTS EANING EANING : :

: :

bhavyA bhajEtha bahgavantham ananya chEthA: | chEthA: ananya bahgavantham bhajEtha bhavyA bhavyA bhajEtha bahgavantham ananya chEthA: | chEthA: ananya bahgavantham bhajEtha bhavyA bhavyA bhajEtha bahgavantham ananya chEthA: | chEthA: ananya bahgavantham bhajEtha bhavyA hai ! VainathEya samam apyuraree karOshi || hai ! VainathEya samam apyuraree karOshi || hai ! VainathEya samam apyuraree karOshi || tamm sOayam Idhrusa iyAnithi vAapyajAnan tamm sOayam Idhrusa iyAnithi vAapyajAnan tamm sOayam Idhrusa iyAnithi vAapyajAnan ya: kaschidEva yadi kinjana hantha! janthu: ya: kaschidEva yadi kinjana hantha! janthu: ya: kaschidEva yadi kinjana hantha! janthu: yEzhai yEthalan Keezh- y> kiídevyidikÃnhNt y> kiídevyidikÃnhNt y> kiídevyidikÃnhNt ”. The Lorddoesnot”. hE hE hE ! ! ! ÉVyaÉjetÉgvNtmnNyceta>, ÉVyaÉjetÉgvNtmnNyceta>, ÉVyaÉjetÉgvNtmnNyceta>, t< sae=y<$†z#yainitva=Pyjann! t< sae=y<$†z#yainitva=Pyjann! t< sae=y<$†z#yainitva=Pyjann! vEnteysmmPyurrIkraei;.64. vEnteysmmPyurrIkraei;.64. vEnteysmmPyurrIkraei;.64. S S S L L L O O O KAM KAM KAM 97 64 64 64

You treateveryone as GarudAzhvAn ! ! ! jNtu> jNtu> jNtu>

sadagopan.org sadagopan.org M thought! cept of Moksham as serving the Lord. Both are examples of high-minded the same as Moksham. The omniscient AzhwArs understood however the con- iar with Veda manthrams hold theviewthat thetight closeness totheLord is are famil- who Those You. with par on a guNams andThirukkalyANa TirumEni Oh Bhagavann!You desirethat Your M EANING EANING : :

tvath dAsyamEva vidushAm Paramam matham tath || tvath dAsyamEva vidushAm Paramam matham tath || tvath dAsyamEva vidushAm Paramam matham tath || tath sAthkruthai: vibhavaroopa guNai:tvadheeyai: | tath sAthkruthai: vibhavaroopa guNai:tvadheeyai: | tath sAthkruthai: vibhavaroopa guNai:tvadheeyai: | tvath sAmyamEvatvath bhajathAm abhivAnchasitvam tvath sAmyamEvatvath bhajathAm abhivAnchasitvam tvath sAmyamEvatvath bhajathAm abhivAnchasitvam mukthim tathO hi paramamtava sAmyamAhu: mukthim tathO hi paramamtava sAmyamAhu: mukthim tathO hi paramamtava sAmyamAhu: TvÎaSymev ivÊ;a — ttaeihprm — ttaeihprm

S S S vRÉvêpgu[ESTvdIyE> vRÉvêpgu[ESTvdIyE> vRÉvêpgu[ESTvdIyE> L L L O O O KAM KAM KAM 98 Muktha Jeevans enjoyYourIswaryam, 65 65 65

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backgroundas perTathkrathu nyAyam. chosen overthe others by the devotee and leave theother guNamsin the Souseelya guNams of Sri VaikuNTha NaathAn makes Him display that guNam has no other KalyANa guNams. Itmeans that the overpowering Soulabhya- cending to Parama Padham as a Mukthan) whatever that Bhakthan meditated upon duringhis stayon earth (before as- assumes the sameguNamsinMukthida ing the Tathkrathu nyAyam explanation in SriBhAshyam (4.3.14), BhagavAn Follow- DasarathAthmajam”. Raamam manyE mAnusham “AathmAnam says: avathArams) and mingles with the devotees as one of them ( fore a simple manushya form during HisavathArams (Raama, KrishNa ened over theirimmensity and run away from him. OurLord assumes there- Lord hiding His Svarupa-SvabhAvams so that the devotees donot get fright- theNow, KurEsarof Souseelyam.guNamon expands Heremindsus ofthe (same) level( adheenam (control)undertheir andmingle withthosetheir devoteesat same attributes (guNams) that theychoose to worship You by and You stay Aho! svabhAvam that adiyEn is going to describe now ( Be that (Souseelya guNam) as itmay ( C M OMMENTS OMMENTS EANING EANING )? That isastonishing. You mingle withYour Bhaktha Koteeswiththe : :

: :

tEna SamAna dharmA sann samslishyasi tadhvai taTAsthu kathamOayamahO !svabhAva: tadhvai taTAsthu kathamOayamahO !svabhAva: kathamOayamahO taTAsthu tadhvai tadhvai taTAsthu kathamOayamahO !svabhAva: kathamOayamahO taTAsthu tadhvai yAvAn yaTAvidhaguNO bhajathE bhavantham | yAvAn yaTAvidhaguNO bhajathE bhavantham | yAvAn yaTAvidhaguNO bhajathE bhavantham | samslishyasi tvamiha tEna samAna dharmA || samslishyasi tvamiha tEna samAna dharmA || samslishyasi tvamiha tEna samAna dharmA || tAvAn taTAvidhaguNa: tadadheenavrutthi: tAvAn taTAvidhaguNa: tadadheenavrutthi: tAvAn taTAvidhaguNa: tadadheenavrutthi: tÖE twa=Stuktmae=ymhae tÖE twa=Stuktmae=ymhae tÖE twa=Stuktmae=ymhae s tavan! twaivxgu[StdxInvuiÄ> tavan! twaivxgu[StdxInvuiÄ> S S S L L L O O O imh ten smanxmaR. 66. smanxmaR. imh ten imh ten smanxmaR. 66. smanxmaR. imh ten imh ten smanxmaR. 66. smanxmaR. imh ten KAM KAM KAM 99 sai (atSri VaikuNTham forBhakthAs) tadh vai taTA asthu 66 66 66 . This does not mean that BhagavAn . This does not mean thatBhagavAn

! ! ! SvÉav> SvÉav> SvÉav> ayam SvabhAva: Katham? Katham? SvabhAva: ayam

Soulabhyam

What of Your ). He

sadagopan.org sadagopan.org C M come ( all these Dhivya MangaLa vigraha subha lakshaNams for many many years to Yournabhi is deep.Ma Purushan. Parama pasam ( Sri VaikuNTham,At BhagavAnHis darsanam gives Neela as MeghaSyAmaLan that visionvia SriVaikuNTha Gadhyam. RaamAnujA) did atSrirangam on aPanguni Uttharam day and blessed us with kuNTham and enjoying thebeauty ofthe Lord there asHis AchAryA (Sri KurEsar reaches a state of mind (BhAvanA Prakarsham) of being inSrI Vai- SrI VaikuNThaNaaTan. the next ten slOkams, KurEsar salutes atlength the dhivya soundharyam of In theLord. of vigraham mangaLa the dhivya briefly enjoyed KurEsar kams, This is a PallANDu singing for Parama Padha NaaTan ( eyes ( tiful, big adhri nibham shine as a gigantic blue mountain with thehue of collyrium ( Oh EmperumAn! Oh LordofParama Pa C M Chathurbhuja: SyAmaLAnga:BhUmyAm SrI saha NeeLayA aajAnu jaithra bhujam OMMENTS OMMENTS EANING EANING ).Your chestis adorned withthe mole of SrIvathsam; thelakshaNam of tvAm eedhrusam sarada: satham pasyEma: satham sarada: eedhrusam tvAm : :

: :

). You have a majestic nose( pasyEma dEva! sarada: sa sarada: dEva! pasyEma pasyEma dEva! sarada: sa sarada: dEva! pasyEma pasyEma dEva! sarada: sa sarada: dEva! pasyEma aayathAksham neelAnjanAdrinibham unnasam aayathAksham neelAnjanAdrinibham unnasam aayathAksham SrIvathsalakshaNam udhAra gabhIra naabhim neelAnjanAdrinibham unnasam aayathAksham SrIvathsalakshaNam udhAra gabhIra naabhim SrIvathsalakshaNam udhAra gabhIra naabhim pZyem dev pZyemdev pZyem dev pZyemdev pZyem dev pZyemdev aajAnujaithrabhujam aayathakarNapAsam | aajAnujaithrabhujam aayathakarNapAsam | aajAnujaithrabhujam aayathakarNapAsam | AajanujEÇÉuj ztmI†z ztmI†z ztmI†z

—

)! ). Youlook withyour beau-

. Inthe previous five slO-

). Heislike Neela

aayatha karNa karNa aayatha

neela anjana saradha: satham asya Vakshasi (sign) ofSriVathsam ( JeemUtham (

Neela JeemUtha sannibha: ). KurEsar concludes thisslOkam with aVedic Prayer: “ ”. LakshmI - vAllabhya SoubhAgya - chihnam Srivathsa: PerumAL with PanchaLakshmi 101 ). Hedisplays the MangaLa chihnam pasyEma pasyEma

sadagopan.org sadagopan.org C M soft, red hue ofthe lotus). ahthE” “KaivaNNam thAmaraivaay kamala the avayavams are behind the inspiration for KurEsar in thisslOkam: Thirumangai AzhwAr’s celebration ofth body (shyAmaLam) adornedra with with the dark black tresses having the co lotusjust blossomed petals,red fingersof a feet, withdelicate havingthe hue We eulogize the Lord ofSri VaikuNTh C M OMMENTS OMMENTS EANING EANING (The palms and the fingers /Kai,th : :

: :

peethAmbaram vapuradasthu vayam sthavAma || sthavAma vayam vapuradasthu peethAmbaram peethAmbaram vapuradasthu vayam sthavAma || sthavAma vayam vapuradasthu peethAmbaram peethAmbaram vapuradasthu vayam sthavAma || ambhOruhAksham aravinda nibhAnghriyugmam ambhOruhAksham aravinda nibhAnghriyugmam ambhOruhAksham aravinda nibhAnghriyugmam brungAlakam bhramaravibhrama kaaya kaanthi brungAlakam bhramaravibhrama kaaya kaanthi brungAlakam bhramaravibhrama kaaya kaanthi aatAmra tAmarasa ramyakarAgra kAnthi | kAnthi ramyakarAgra tAmarasa aatAmra aatAmra tAmarasa ramyakarAgra kAnthi | kAnthi ramyakarAgra tAmarasa aatAmra aatAmra tAmarasa ramyakarAgra kAnthi | kAnthi ramyakarAgra tAmarasa aatAmra pItaMbr< vpurdStu vy

C M Bhagavathsigns of anugraham. limbsYournating and from faculty?KurEsar expresses hislongingfor here that thru thesignals emanating from the movements and expressions origi- nals. He asks:When are you goingtobl begs the Lordtoreveal Hisauspicious intentionstowards him withthose sig- ochayEth five means:“ Bharatha Naatya Saasthram states that one should express One’s thoughts by those signals: your benevolent intentions towards me? Oh VishNu Bhagavan! When are you going to give the five signals that convey

C M OMMENTS OMMENTS EANING EANING 5. Your thirumukha MaNDalam filled with affection for adiyEn. adiyEn. for affection with filled MaNDalam thirumukha Your 5. Yoursweet words of welcome and 4. 3. Your bewitching smile, Yourbeautifulcool glances, and 2. The movement of yourauspicious brows, 1. : : ” (lips, eyes, brow, ha brow, eyes, ” (lips,

: :

mandasmithEna madhurAksharayA cha vaachaa | mandasmithEna madhurAksharayA cha vaachaa | mandasmithEna madhurAksharayA cha vaachaa | Oshtaa-akshi-bhrU hastha paadhou vaachA mounEnaso- sambhAvayishyasi kadaa mukhasambhAvayishyasi kadaa sambhAvayishyasi kadaa mukhasambhAvayishyasi kadaa sambhAvayishyasi kadaa mukhasambhAvayishyasi kadaa bhrUvibhramENa mrudhuseetha vilOkithEna bhrUvibhramENa mrudhuseetha vilOkithEna bhrUvibhramENa mrudhuseetha vilOkithEna sMÉaviy:yiskdamuop»jen.69. sMÉaviy:yiskdamuop»jen.69. sMÉaviy:yiskdamuop»jen.69. prEmaprakarsha pisunEna vikAsinA cha prEmaprakarsha pisunEna vikAsinA cha prEmaprakarsha pisunEna vikAsinA cha mNdiSmten mNdiSmten mNdiSmten mNdiSmten mNdiSmten mNdiSmten àemàk;Ripzunen ivkaisnac àemàk;Ripzunen ivkaisnac àemàk;Ripzunen ivkaisnac æUivæme[ m&ÊzItivlaeikten æUivæme[ m&ÊzItivlaeikten æUivæme[ m&ÊzItivlaeikten nds, legs, speech and silence). Here, KurEsar S S S L L L mxura]rya cvaca, mxura]rya cvaca, mxura]rya cvaca, O O O KAM KAM KAM 103 ess adiyEn and when can IknowadiyEn andwhen about can ess 69: 69: 69: adiyEn is awaiting the indication of

- - -

pankajEna ||

pankajEna || pankajEna ||

sadagopan.org sadagopan.org

jrAnkusa-dhvaja- sarOruha-laanchanADyam a blessing thisway: above subha lakshaNams on their heads. SriSukha Brahmam longed for such made similar prayers forthe placement ofthe Lord’s Thiruvadis with the have Desikan andSwamy ALavanthAr Swamy Brahmam, Sukha Sounakar, C M cred feet of the Lord:the cred feetof verses). VishNu Sookthamrevealsthat Tatthvam (Supreme principle) andis seen on the sole of Hissacred feet.They indicate thatBhagavaa is Para BhagavAn isMahaa Purushan and as such unique lakshaNams (marks) are nectar pot andkalpakatree? marksof Vajram,elephant goad(ankusam sacred waters flowing from Your ausp Oh VaikuNTha NaaTha! When willmy head be drenched and madecoolbythe C M OMMENTS OMMENTS EANING EANING : :

: :

bhUyOabhishekshyathi kadhaa nu sirO madheeym || bhUyOabhishekshyathi kadhaa nu sirO madheeym || bhUyOabhishekshyathi kadhaa nu sirO madheeym || tvath tvath tvath ÉUyae=iÉ;eúyitkdanuizraemdIym!.70. mathsee sudhaa kalasakalpakakalpithAnkam | ÉUyae=iÉ;eúyitkdanuizraemdIym!.70. mathsee sudhaa kalasakalpakakalpithAnkam | ÉUyae=iÉ;eúyitkdanuizraemdIym!.70. mathsee sudhaa kalasakalpakakalpithAnkam | vajrAnkusa vajrAnkusa vajrAnkusa - - - “VishNO: padhE ParamE“VishNO: padhE uthsa:” madhva Paada Paada Paada mTsIsuxaklzkLpkkiLpta»m!, mTsIsuxaklzkLpkkiLpta»m!, mTsIsuxaklzkLpkkiLpta»m!, TvTpadpÒyug¦< ivk¦TàÉaiÑ> TvTpadpÒyug¦< ivk¦TàÉaiÑ> TvTpadpÒyug¦< ivk¦TàÉaiÑ> v¿a»…zXvjsraeéhz'!oc³ v¿a»…zXvjsraeéhz'!oc³ v¿a»…zXvjsraeéhz'!oc³ - - - “ padma padma padma sanchidhayEdh BhagathasccharaNAravindham va- - - - dhvaja dhvaja dhvaja S - S - S - yugaLam vikaLath yugaLam vikaLath yugaLam vikaLath L L L - - - O O O sarOruha sarOruha sarOruha 104 KAM KAM KAM the SaamrAD(Emperor of the Uni- delectableHoney flowsthe fromsa- icious feetembossedwiththe holy 70 70 70 ), flag, lotus, chakram, conch, fish, ”.

sankha sankha sankha - - -

- - - prabhAdbhi: prabhAdbhi: prabhAdbhi:

- - chakra chakra chakra

- - -

C M utthamsam dhanam Lord’s sacred feet are thewealth thatnever diminishes ordisappears ( the matchless alankArams (decorations) for the heads ofYour BhakthAs. which through their stepsshowed thedimensions ofthe worlds and stay as on adiyEn’shead asundiminishing wealth?Those sacred feetarethe ones, Oh VaikuNTha NaaTha! When will your lotus soft feet haveits permanent rest

hAra Padhmam (lotus below the sacred feet ofthe Lord). abode of Muktha Jeevans isbetween the sacred feetofthe Lord andthe aad- vichakramE Lord’s feet ontheir heads (Rg Vedam: fied bythat association. DevAsderived of theLord’s feet was left on all objects inthe three worlds. They got sancti- Padmam Paada thrilOkam, ramaNa three worldsduring ThrivikramaavathAram ( thi bhAjAm utthamsam C M OMMENTS OMMENTS EANING EANING ). They arethe superior decorations ( : :

: :

) for the heads ofvisEshaBhakthAsthe ) for ( Lord ofthe ). KurEsar longs for that sambhandham. In SrI VaikuNTham, the the VaikuNTham, In SrI sambhandham. that for longs KurEsar ). nithyam dhanam mama kadaa hi madutthamAngam kadaa mama dhanam nithyam nithyam dhanam mama kadaa hi madutthamAngam kadaa mama dhanam nithyam utthamsamutthamam anutthama nithyam dhanam mama kadaa hi madutthamAngam kadaa mama dhanam nithyam utthamsamutthamam anutthama utthamsamutthamam anutthama angeekarishyathi chiram tava paada padhmam || angeekarishyathi chiram tava paada padhmam || angeekarishyathi chiram tava paada padhmam || thraivikrama thraivikrama thraivikrama A¼Ikir:yaitic A¼Ikir:yaitic A¼Ikir:yaitic %Ä

Thraivikrama krama krutha aak- noble SirOalankAram/utthamam - - - bhakthi bhakthi bhakthi

- - -

thrilOkam

thrilOkam thrilOkam - - - bhAjam | bhAjam | bhAjam |

anutthama bhak- anutthama

Nithya

sadagopan.org sadagopan.org C M thO! AdicchiyOm talaimisai NeeaNiyAyAi” picious hands overhis head(AzhwAr’s request: indhriyams from roaming hereand ther anugraha mudhrai. KurEsar like others beforehim begs the Lord to prevent his His sweet welcomeand places His hand on thesiras of the jeevans as tion atthe MukthaJeevans that reach His supreme abode, greets them with Sri Saathvatha Samhithaistates that SrI VaikuNThaNaaThan looks with affec- nandhanam palm) and generatesthenose, joyfor eye, body andmind( reminiscent ofthe lotus petals, hasthe lotus flower marks inside (on the Your tender hand over my head? That hand of yours is marked by softness Oh VaikuNTha NaaTha! When are yougoing to make adiyEn fulfilled byplacing C M OMMENTS OMMENTS EANING EANING : :

: :

kurvan kadaa krutha kurvan kadaa krutha kurvan kadaa krutha unnidhra pathra sathapathra sagOthram anthar unnidhra pathra sathapathra sagOthram anthar unnidhra pathra sathapathra sagOthram anthar manmUrdhni hantha! kara manmUrdhni hantha! kara manmUrdhni hantha! kara lEkhAravindam abhinandanam indriyANAm | lEkhAravindam abhinandanam indriyANAm | lEkhAravindam abhinandanam indriyANAm | k…vRn! kda k«tmnaerwiy:yse mam!. 72. mam!. kdak«tmnaerwiy:yse k…vRn! k…vRn! kda k«tmnaerwiy:yse mam!. 72. mam!. kdak«tmnaerwiy:yse k…vRn! k…vRn! kda k«tmnaerwiy:yse mam!. 72. mam!. kdak«tmnaerwiy:yse k…vRn! leRoarivNd

- - - “aNi mihutAmaraik-kaiyai an-

- - - tallajam tE tallajam tE tallajam tE

indhriyANAm abhi-

- - -

M enhanced in their beauty and add tothe Lord’sSoundharyam. mangaLAnAm MangaLam. When theaabharaNams are added, thenthey get (“ koNDathenn nenjinayE! aaramum mutthu dhAmamum mudivillathOr yezhil neela mEni IyyO! niRai able toThiruppANAzhwAr’s anubhavam of Lord RanganAtha ( enough, enough. This isindeed a matter of great wonder. This slOkam is link- celebrated by AzhwArs and AchAryAs becomesmultifold and makes one say, isfy anyone. When the aabhAraNams are also added, that superior beauty tion of YouraabharaNams is itself astoun Oh VaikuNTha NaaTha! The natural beauty

M EANING EANING BhUshAyudhai: adhigatham nija kaanthi hEthO: : :

vaibhUshaNee bhavathi kaanthiralantharAm saa vaibhUshaNee bhavathi kaanthiralantharAm saa vaibhUshaNee bhavathi kaanthiralantharAm saa hE pu:klEv inio hEpu:klEv hE pu:klEv inio hEpu:klEv hE pu:klEv inio hEpu:klEv aanghee nisarganiyathA tvayi hantha kaanthi: aanghee nisarganiyathA tvayi hantha kaanthi: hai pushkalaiva nikhilApi bhavath vibhUthi: || aanghee nisarganiyathA tvayi hantha kaanthi: hai pushkalaiva nikhilApi bhavath vibhUthi: || hai pushkalaiva nikhilApi bhavath vibhUthi: || nithyam tavAlam iyamEvataTApi chAnyA | nithyam tavAlam iyamEvataTApi chAnyA | nithyam tavAlam iyamEvataTApi chAnyA | inTy Aa¼I insgRinytaTviyhNtkaiNt> Aa¼I insgRinytaTviyhNtkaiNt> vEÉU;[I ÉvitkaiNtrl.73. la=ip ÉviÖÉUit>.73. la=ip ÉviÖÉUit>.73. ymev twa=ipcaNya, ymev twa=ipcaNya, ymev twa=ipcaNya, L L L O O O 107 KAM KAM KAM ding. That wouldbesufficient to sat- 73 73 73 of yourbodywithoutthe associa-

”). Every limb of the Lord is

kOla MaamaNi

sadagopan.org sadagopan.org “ImayOrstood as Talaivan”through ( ( Him. Sivan hasmatted locks. Brahmaa hasthe appearance of Tapasvi head isnot seen on the heads of Brahmaa or Sivan. This crownisunique to adorning the Lord. For instance, the be the Svaroopam of the Lord, when one looks at theunique aabharaNams vam ( pasyanthi anubhavam is sought. NaayikA BhAvam isimplied inthis anubha- joy that dhivya soundharyam without blinking his eyeslike dEvAs; sadhA C M chinmayai: svaprakAsaisccha is attemptedhere ( Sripathi Roopa DhyAnam along thelines described in SrIPoushkara Samhithai jewelery andotheraabharaNams!ankle belt, laden waist land, gem-- hubha gem,tilakam, shoulder decoration and eye-filling darsanam of YourThirumEni with its Srivathsam mole, Koust- Oh SrI VaikuNTha NaaTha! MayadiyEn be blessed to haveYour mostbeautiful C M Bhagavatasthu kiriDAdhi yOgAth SarvEswarathvakhyApakam Taapasa VEsham OMMENTS OMMENTS EANING EANING Bhuktham PriyAbhi: animEsha vilOchanAbhi: animEsha PriyAbhi: Bhuktham : :

: :

bhAnthamanim bhavantham bhAntham bhavantham animEsham udheekshisheeya || bhAntham bhavantham animEsham udheekshisheeya || uddaama uddaama uddaama kEyUra kEyUra kEyUra ÉaNt<ÉvNt, keyUrharkqkaeÄmki{QkaiÉ>, keyUrharkqkaeÄmki{QkaiÉ>, ïIvTskaEStuÉikrIqllaiqkaiÉ> ïIvTskaEStuÉikrIqllaiqkaiÉ> ïIvTskaEStuÉikrIqllaiqkaiÉ> - - - %Îamdammi[nUpurnIivbNxE> %Îamdammi[nUpurnIivbNxE> %Îamdammi[nUpurnIivbNxE> haara haara haara - - - dAma maNinoopura neevibandhai: dAma maNinoopura neevibandhai: dAma maNinoopura neevibandhai: - - - kousthubha kousthubha kousthubha anyOnya ruchiranjithai:). - - - kataka kataka kataka S S S L L L O O O the adornment of thisthe adornment of VairaMudi. 108 KAM KAM KAM - - - utthama kaNTikAbhi:| utthama kaNTikAbhi:| utthama kaNTikAbhi:| Esham udheekshisheeya || - - - kirIta lalAtikAbhi : lalAtikAbhi kirIta kirIta lalAtikAbhi : lalAtikAbhi kirIta kirIta lalAtikAbhi : lalAtikAbhi kirIta autiful andtall crownadorning His 74 74 74 s, pearl necklace, forest flower gar-

There is nodoubt about

KurEsar wishes to en-

). He is under-

C M Muktha KalApamMuktha regardingthis SamudhAya Sobhai ofSrimannNaarAyaNan: SrivathsAnkAcchAr Swamyreminds us of a beautiful slOkam fromTatthva ( NaaThan Here KurEsar enjoys theintegrated beau the dhvAdasi PaaraNai for one, who has observed EkAdasi Vratham? ThirumEni. When will adiyEn enjoyth ferent hues compliment each other and a arising from theresidence of HiraNyaVa have the hue ofthe cool,Moon’srays. theremindingred huere petalsone of of palam ( body and portions of Your eyes havethe dark bluish-black hueof NeelOth-

C M OMMENTS OMMENTS EANING EANING kaalindhee kaantheehAree kalayathu naabhInAlee-karinghan madukarapa LakshmI-nEthrOthpala Srisathathap asmAkam sampadhOgAn-avirala-tuLaseedhama sanjAtha bhUma: Karuneythal pushpam : :

: : SamudhAya sObhA anubhavam

paaryEtha paaraNayithum kimu chakshushOr chAndrAtapee kvachana cha ,kvachanATa haimee | paaryEtha paaraNayithum kimu chakshushOr chAndrAtapee kvachana cha ,kvachanATa haimee | paaryEtha paaraNayithum kimu chakshushOr chAndrAtapee kvachana cha ,kvachanATa haimee | aindheevaree kvachidapi kvachanAravindhee aindheevaree kvachidapi kvachanAravindhee aindheevaree kvachidapi kvachanAravindhee kaanthis kaanthis kaanthis caNÔatpIKvcnc caNÔatpIKvcnc caNÔatpIKvcnc payeRtpar[iyt payeRtpar[iyt payeRtpar[iyt @eNdIvrI Kvicdip KvcnarivNdI @eNdIvrI Kvicdip KvcnarivNdI @eNdIvrI Kvicdip KvcnarivNdI - - - tavODa tavODa tavODa kaiNtStvaeFprÉagprSprïI> kaiNtStvaeFprÉagprSprïI> kaiNtStvaeFprÉagprSprïI> );Yourpalms andsole of your divine feethave a S S S - - - L L L parabhAga parabhAga parabhAga O O O 109 KAM KAM KAM u< ikmuc]u;aemeR.75. u< ikmuc]u;aemeR.75. at samudhAya SobhA soundharyam as soundharyam SobhA samudhAya at u< ikmuc]u;aemeR.75. arichayAdhEshasamvardhamAnO aDalee-dhattha hasthAvalamBa: | vapusha: kaalimaa kaiDabhArE: || Your chest hasthe radiance ofgold rNai, MahA Lakshmi. All ofthese dif- ). Oh VaikuNTha NaaTha! Your divine dd to thetotal beauty of Your dhivya 75 75 75 ty of all the limbs ofSrIVaikuNThaof allthe ty d lotus. Your gentle smile and lips , , , Kvcnaw hEmI, Kvcnaw hEmI, Kvcnaw hEmI,

- - - paraspara SrI: paraspara SrI: paraspara SrI:

- - - mE || mE || mE ||

sadagopan.org sadagopan.org C M sanam. and Nithya Sooris) and His DEvis. This slOkam visualizes that dhivya dar- His supreme abodewithHis weapons, SrI PaancharAthra Saasthrams describe theSEvai of Sri VaikuNTa NaaTan at AadhisEshanseatedof withYour divine onyourbed consort, MahALakshmi? have the good fortune tohave the da Sword, bow -andnithya Sooris (Vishv are receiving the kaimkaryam from Your aayudhams--Conch, Disc, Mace, reverencedarsanamin foldedhands and withmy unclosed eyes,whileYou Oh Bhagavann!May adiyEn beblessed with thesoubhAgyam of enjoying Your C M OMMENTS OMMENTS EANING EANING : :

: :

bhunjeeya saanjalir bhunjeeya saanjalir bhunjeeya saanjalir thArkshyENa sainyapatinAanucharais thArkshyENa sainyapatinAanucharais thArkshyENa sainyapatinAanucharais tvAm sEvitham jalaja chakra gadAdAsisaarngai: tvAm sEvitham jalaja chakra gadAdAsisaarngai: tvAm sEvitham jalaja chakra gadAdAsisaarngai: dEvyA SriyAsaha vasantham ananathabhOgE dEvyA SriyAsaha vasantham ananathabhOgE dEvyA SriyAsaha vasantham ananathabhOgE ÉuÃIy saÃilrs»…ictai]púma. 76. ÉuÃIy saÃilrs»…ictai]púma. 76. ÉuÃIy saÃilrs»…ictai]púma. 76. taúyeR[sENypitna=nucrEStwa=NyE>, taúyeR[sENypitna=nucrEStwa=NyE>, taúyeR[sENypitna=nucrEStwa=NyE>, Tva< seivt< jljc³gddaisza¼ER> Tva< seivt< Tva< seivt< jljc³gddaisza¼ER> Tva< seivt< Tva< seivt< jljc³gddaisza¼ER> Tva< seivt< deVya iïyash vsNtmnNtÉaege deVya iïyash vsNtmnNtÉaege deVya iïyash vsNtmnNtÉaege S S S - - - L asankuchithAkshi pakshmA|| L asankuchithAkshi pakshmA|| L asankuchithAkshi pakshmA|| O O O 110 KAM KAM KAM rsana soubhAgyam ofyourself being aksEnar, Garudan et al).May adiyEn aabharaNams, Parijanams (MukthAs 76 76 76

- - - taTAnyai: | taTAnyai: taTAnyai: | taTAnyai: taTAnyai: | taTAnyai:

C M each other inastate of Bhagavatha sEshathvam. of servants mutual as stay PoorvAchAryAs our and MukthAs Sooris, Nithya Rahasya Thraya Saaram. Even inthe has elaborated on this topic in thePurushArTa-kAshtAdhikAram of SrImath uRaivARaik-koNDAdum nenjudayArYengaL Kula dhaivamE tatthvam. AzhwAr’s support for this tradition is seenin: karyam). This slOkam wasblessed to us Kaim- (Bhagavath Lord the serving even than important more is vathAs) In our darsanam, BhAgavatha sEshathvam (being theservants of BhAga- AchAryAs of Yours forever! May adiyEn beblessed toliveinthe BhAgavathAs; they sustain themselves by invoking You as their Kula dhaivam. love forYou; they wish to be theservantsofeach other in their role as Your forming kaimkaryam to You; their minds are softened through the ceaseless gam of Your BhAgavathAs /nithya Sooris, who are forever engaged in per- Oh Bhagavann!May adiyEn be blessed to bealways in theauspicious sath san-

C M OMMENTS OMMENTS EANING EANING : :

: :

nithyairanukshaNa naveena rasArdhra bhAvai: | nithyairanukshaNa naveena rasArdhra bhAvai: | nithyairanukshaNa naveena rasArdhra bhAvai: | nithyAbhivAnchitha parasparaneecha nithyAbhivAnchitha parasparaneecha nithyAbhivAnchitha parasparaneecha kainkaryanirathai: nithya bhavadEka kainkaryanirathai: nithya bhavadEka kainkaryanirathai: nithya bhavadEka maddhaivathai: parija maddhaivathai: parijana maddhaivathai: parija mÎEvtE> pirjnEStv s¼sIy. 77. s¼sIy. pirjnEStv mÎEvtE> mÎEvtE> pirjnEStv s¼sIy. 77. s¼sIy. pirjnEStv mÎEvtE> mÎEvtE> pirjnEStv s¼sIy. 77. s¼sIy. pirjnEStv mÎEvtE> inTyErnu][nvInrsaÔRÉavE>, inTyErnu][nvInrsaÔRÉavE>, inTyErnu][nvInrsaÔRÉavE>, inTyaiÉvaiÁDtprSprnIcÉavE> inTyaiÉvaiÁDtprSprnIcÉavE> inTyaiÉvaiÁDtprSprnIcÉavE> kE»yRinTyinrtEÉRvdekÉaegE> kE»yRinTyinrtEÉRvdekÉaegE> kE»yRinTyinrtEÉRvdekÉaegE> S S S L L L O O O 111 KAM KAM KAM company of these dear parijanams and naistava sangaseeya || naistava sangaseeya || state ofMukthi (atSriVaikuntam), istava sangaseeya || 77 77 77 by KurEsar to remind us of this

------bhOgai: bhOgai:

bhOgai:

bhAvai: bhAvai: bhAvai: ”. Swamy Desikan Desikan ”. Swamy “tala sayanatthu

sadagopan.org sadagopan.org C M kArar celebrated her Mahimai as: “ as: Mahimai her celebrated kArar her glance does not fall onthem, they We recognize all auspicious things in the universe as LakshmIkaram. When (the ultimate phalan ofYoga siddhi)! abode and Sheisthe Mother of the Universe; She shinesas MoshaLakshmi unparalleled auspiciousness; She has chosen Your chestas Herpermanent tiny portion ofHer glory; She has taken on the nameof“SrI”" because ofHer radiant objectsinthisworld; Sheisbehind allbeautyand wealththrough a vant of Yourselfth begranted adiyEn andMay Bhagavan! Oh Your divine consort, who lends Her name of "Sri " to all dries up the ocean of all miseries. desires, Onewho gets usacrosstheocean ofSamsAram and astheOne who ParisOshinee dhAyini, Sarva kaama pradhA, SamsArArNava taariNee, SarvArthi Samudhra incomparable mahimai are denoted byHersacred names: “ MaaRAtha PoomEliruppAL vinai theerkkumE every Iswaryam that Her Lord has. She destroys allsinslike Her Lord “ C M OMMENTS OMMENTS EANING EANING : :

: :

”. Here, Sheissaluted as the grantor of Moksham, fulfiller of all tvAmAmananthi yathamaa yathamAna Siddhi:|| yathamAna yathamaa tvAmAmananthi tvAmAmananthi yathamaa yathamAna Siddhi:|| yathamAna yathamaa tvAmAmananthi tvAmAmananthi yathamaa yathamAna Siddhi:|| yathamAna yathamaa tvAmAmananthi naamnaiva yaam sriyamusanthi yadheeyadhAma naamnaiva yaam sriyamusanthi yadheeyadhAma naamnaiva yaam sriyamusanthi yadheeyadhAma soundaryamruddhirithi yannmahimAmsalEsa: | soundaryamruddhirithi yannmahimAmsalEsa: | soundaryamruddhirithi yannmahimAmsalEsa: | TvamamniNtytmaytmanisiÏ>.78. TvamamniNtytmaytmanisiÏ>.78. TvamamniNtytmaytmanisiÏ>.78. yath kinjidujjvalamidam yadupAkhyayAaahu: yath kinjidujjvalamidam yadupAkhyayAaahu: yath kinjidujjvalamidam yadupAkhyayAaahu: yt! ikiÂÊJJvlimd yt! ikiÂÊJJvlimd yt! ikiÂÊJJvlimd saENdyRm&iÏirityNmihma, saENdyRm&iÏirityNmihma, saENdyRm&iÏirityNmihma, naçEv ya

”. Theotherquotations forher

Vimukthi Phala

”. Shehas vEri C M “ is revealed by: for her through many rasa bhAvams love His Enhances She That pan). AzhwAr about ThiruviNNagarap- - EmperumAnE” PeNNamudhuNDa amudhil varum Lakshmi was done by theLord togain MahA The churning of the MilkyOcean manner! delectable ever an in You Her many playful relationships with She enhances Yourlove forHer with and VaikuNTham Sri pearance from that effort through Her act of disap- Milky ocean; She started You on through Your efforts tochurn the consort, whoYou wasattained by soubhAgyam ofserving Your divine May adiyEn beblessed with the

C M OMMENTS OMMENTS Apoorvavadh vismayamAdhad- Apoorvavadh EANING EANING : :

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“ViNNavar amudhuNa, yaa vai tvayAapyudadhi manTana yathna labhyA yathna manTana tvayAapyudadhi vai yaa yaa vai tvayAapyudadhi manTana yathna labhyA yathna manTana tvayAapyudadhi vai yaa yaa vai tvayAapyudadhi manTana yathna labhyA yathna manTana tvayAapyudadhi vai yaa bhAvai: bhavantham abhinandayathE sadaiva || bhAvai: bhavantham abhinandayathE sadaiva || yaa cha prathikshaNam apoorvarasAnubandhai: bhAvai: bhavantham abhinandayathE sadaiva || yaa cha prathikshaNam apoorvarasAnubandhai: yaa cha prathikshaNam apoorvarasAnubandhai: yaa antharhitEjagadunm yaa antharhitEjagadunm yaa antharhitEjagadunm ÉavEÉRvNtmiÉnNdyte sdEv.79. ÉavEÉRvNtmiÉnNdyte ÉavEÉRvNtmiÉnNdyte sdEv.79. ÉavEÉRvNtmiÉnNdyte ÉavEÉRvNtmiÉnNdyte sdEv.79. ÉavEÉRvNtmiÉnNdyte ya=NtihRtejgÊNmwnae*tae=ÉU>, ya=NtihRtejgÊNmwnae*tae=ÉU>, ya=NtihRtejgÊNmwnae*tae=ÉU>, ya vETvya=PyudixmNwnyÆl_ya ya vETvya=PyudixmNwnyÆl_ya ya vETvya=PyudixmNwnyÆl_ya Thirumangai ya càit][mpUvRrsanubNxE> ya càit][mpUvRrsanubNxE> ya càit][mpUvRrsanubNxE> S S S L L L O O O 113 KAM KAM KAM aTanOdhyathOabhU: | aTanOdhyathOabhU: | aTanOdhyathOabhU: | 79 79 79 The churning oftheMilkyOcean

sadagopan.org sadagopan.org with Her Lord’s roopam and guNam. ( SriyA hAnayA, guNEna roopENa vilAsa chEshtithai: SadhAtavaivOchithayA tava vismayam aadhadhAnaa vismayam ”. Her playful acts are never the same (Apooravm), produce wonders ); these playful acts( 114 VilAsa cheshtais ) match exactly as a dhivya MiTunam (Divine Couple). Couple). (Divine MiTunam dhivya a as request Her dear Lord tobe present atthattime andaccept hisKaimkaryams seems tosuggest thathisgoalisKaim C M “ ramam padham vaa ( inSriVaikuNTham residence and Moksham that Kaimkaryam toMahA Lakshmi.Sh Kaimkaryam forPirAttiishisaimand PerumALKaimkaryam isincidental to matches Him in every aspect ( prayed for thebhAgyam of serving the Lord along with His divine consort, who He PurANam. VishNu Sri and vaakku aruL Sookthis,AzhwAr SrI RaamAnuja mai of MahA Lakshmi assalutedearlier by Swamy ALavanthAr, AchArya Swamy KurEsar has used three slOkamsincluding this oneto praise the Mahi- ate thoughts towards our KshEmam. avathAra mahimai, Supreme tEjas and ceaseless generosity and compassion- every oneYour of anantha kalyANaguNams, ThirumEni soundharyam, VisEsha ishless kaimkaryam toYou and toYour dearconsort, who matches Youin Oh Bhagavann! Please bless adiyEn with

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nithyam tavaiva sadhruseem sriyam Iswareem thAmm nithyam tavaiva sadhruseem sriyam Iswareem thAmm nithyam tavaiva sadhruseem sriyam Iswareem thAmm tvAm chAnjitha: paricharEyam udheerNa bhAva: || tvAm chAnjitha: paricharEyam udheerNa bhAva: || tvAm chAnjitha: paricharEyam udheerNa bhAva: || bhAvairudAra madhurai: chathurai: charithrai: | bhAvairudAra madhurai: chathurai: charithrai: | bhAvairudAra madhurai: chathurai: charithrai: | roopasriyA guNaganair roopasriyA guNaganair roopasriyA guNaganair Tva< caiÂt> pircreymudI[RÉav>. 80. TvapircreymudI[RÉav>. Tva< caiÂt> pircreymudI[RÉav>. 80. TvapircreymudI[RÉav>. Tva< caiÂt> pircreymudI[RÉav>. 80. TvapircreymudI[RÉav>. ). VEdamsalutesthe Divine consort ofthe Lordas: inTy< tvEvs†zI inTy< tvEvs†zI inTy< tvEvs†zI ÉavEédarmxurEíturEíirÇE>, ÉavEédarmxurEíturEíirÇE>, ÉavEédarmxurEíturEíirÇE>, êpiïya gu[g[EivRÉvenxaça êpiïya gu[g[EivRÉvenxaça êpiïya gu[g[EivRÉvenxaça Tulya SeelA S S S L L L O O O 115 KAM KAM KAM —— iïymIñrI —— iïymIñrI —— iïymIñrI karyam toMahA Lakshmi and seemsto e blesses us with worldly Iswaryam, the soubhAgyam ofperforming blem- - - - vibhavEna dhAmnA vibhavEna vibhavEna dhAmnA vibhavEna vibhavEna dhAmnA vibhavEna 80 80 80 ). KurEsar seems to indicate that

Iswaryam akshara-gathimPa- — ta< — ta< — ta<

”. KurEsar

sadagopan.org sadagopan.org C M dhivasam sava Sri VaikuNTham, where there are no nights ( sar praysforthe anugraham ofAruNOd removal ofthe deep darknight (KaaLa Raathri)of SamsAra bhandham. KurE- words). KurEsar wishes to offer his ho MaathA Sarva lOkAnAM PaadhanyAsam Kshamasva mE makam Viswam bibhrathi Devi. She carriesthe world of moving and stationary entities ( his intense desire to perform kaimkaryam for the Lordin union with BhUmi Bhagavaan issaluted as “ patience! and insentient and has the name of Kshamaa to denote the highest quality of Your dear consort BhUmi DEvi and my Mother, who bears theworldofsentient adiyEn for limitlesstime bebanished Oh Bhagavann!May the long darknights befitting her name, “ has immeasurable patience (Kshamaa). She bears with all our aparAdhams C M OMMENTS OMMENTS EANING EANING : :

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thAmm Maatharam cha Pitharam cha bhavanthamasya thAmm Maatharam cha Pitharam cha bhavanthamasya thAmm Maatharam cha Pitharam cha bhavanthamasya ViswambharA paramayA KshamayA KshamA cha | cha KshamA KshamayA paramayA ViswambharA ViswambharA paramayA KshamayA KshamA cha | cha KshamA KshamayA paramayA ViswambharA ViswambharA paramayA KshamayA KshamA cha | cha KshamA KshamayA paramayA ViswambharA ). vyucchanthu rAthraya imA vArivasyathO mE || vyucchanthu rAthraya imA vArivasyathO mE || vyucchanthu rAthraya imA vArivasyathO mE || Yaa bibhrati sTiracharAthmakamEva viswam Yaa bibhrati sTiracharAthmakamEva viswam Yaa bibhrati sTiracharAthmakamEva viswam VyuCDNturaÇy#mavirvSytaeme.81. VyuCDNturaÇy#mavirvSytaeme.81. VyuCDNturaÇy#mavirvSytaeme.81. ivñMÉraprmya]mya]mac, ivñMÉraprmya]mya]mac, ivñMÉraprmya]mya]mac, Sarvam Sahaa ya ibæitiSwrcraTmkmevivñ< ya ibæitiSwrcraTmkmevivñ< ya ibæitiSwrcraTmkmevivñ< ta< matr

” Here, KurEsar expresses expresses KurEsar Here, ”

ViswanmbharA ”: Sage Sounakar’s”: Sage

sTira CharAth-

”. She tvam tvam C M power over Her Lord is saluted as as saluted is Lord Her over power agreeing on forgiving the sins ofChEtanam and grants him Sathgathy. Her haryam and love, She has the Lord under Her control, when it comesto Him NeelA Deviisknown therefore as her hand; NeeLA Devi carries whitelilyin her hand. SrI Devicarries the red lotus in herhand; BhUmiDevi adorns red lily flower in hUtha BhUmi-NeeLA Naayaka! at SrI VaikuNTam: “ SamhithAs andAchAryAs. YathirAjar inGadhya Thrayam visualizes this scene three dEvispresencethe LordwithHishasbeensalutedThe of slOkam. by three slOkams, BhU DEvi inthe last slOkam and salutes NeeLADEviin this in earlier to SriDEvi his eulogiesNeeLA Devis).KurEsarand offered BhUmi In Vaikuntam, Parama Padha NaaThan is accompanied by His three devis (SrI, kaimkaryams! ment of Her brows, sly glances and naturally blemish free smiles-- accept my -- magnificentthoupect andauspicious May NeeLADEvi of immeasurable generosity, who matches You inevery as-

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Yaa tvanmayee, tvamapi yannmaya yEva, Saa mAmm Saa yEva, yannmaya tvamapi tvanmayee, Yaa Yaa tvanmayee, tvamapi yannmaya yEva, Saa mAmm Saa yEva, yannmaya tvamapi tvanmayee, Yaa Yaa tvanmayee, tvamapi yannmaya yEva, Saa mAmm Saa yEva, yannmaya tvamapi tvanmayee, Yaa bhrU bhrU bhrU neelA nithAntham urareekuruthAmm udhAraa || neelA nithAntham urareekuruthAmm udhAraa || neelA nithAntham urareekuruthAmm udhAraa || - - - BhaavairudAra madhurai: vividhair BhaavairudAra madhurai: vividhair BhaavairudAra madhurai: vividhair vibhrama vibhrama vibhrama nIla intaNtmurrIk…étamudara. 82. nIla intaNtmurrIk…étamudara. 82. nIla intaNtmurrIk…étamudara. 82. ya TvNmyITvmipyNmy@vsa ma< ya TvNmyITvmipyNmy@vsa ma< ya TvNmyITvmipyNmy@vsa ma< asankhyEya KalyANaguNaguna SrIVallabha!YEvamb- æUivæmiSmtkqa]inrI][Eí, æUivæmiSmtkqa]inrI][Eí, æUivæmiSmtkqa]inrI][Eí, ÉavEédarmxurEivRivxEivRlasE> ÉavEédarmxurEivRivxEivRlasE> ÉavEédarmxurEivRivxEivRlasE> - - - smitha katAksha smitha katAksha smitha katAksha ” S S S L “Alli Malar MahaL”. L L “Alli Malar Mahal BhOgaMayakkuhaL”. O O O 117 KAM KAM KAM

ghts, countless playful acts,the move- 82 82 82 - -

nireekshaNai: cha | nireekshaNai: cha | nireekshaNai: cha |

- - -

vilAsai: vilAsai: vilAsai: With Her dhivya sound-

Ku-

sadagopan.org sadagopan.org to Her andHerLordthrough the use of her influence over Her Lord. rEsar here praysfor NeeLA Devi’s anugraham to performNithya Kaimkaryam SAranAthaPerumAL with SrIdEvi,Bhu dEvi andNeeLA dEvi 118 C M MahaL maRRa NilamahaL pidikkum melladiyai koduvinayEnum pidikka BhUmi Devido although heis unfitas a MahaaPaapi:“ soubhAgyamlevel of affection from the Lord asone of “ of pressingHis prEma Bhandhamtothemisofequa Lord has three Devis and shows equal the Lord’s tender feet just as Mahaaoccasion! Lakshmirasamchange that fromminute to minute and appeartojust bemade forthat andgladden the hearts of YourPirAttis with karyams! May adiyEn be blessed tobeclose to You inall four directions as You karyams ofNithyaSooris and honor th Oh Bhagavann!May adiyEn surround you on all sides asYoureceive the Kaim-

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sambhAvayantham abhithOBhagavann! bhavEyam || sambhAvayantham abhithOBhagavann! bhavEyam || sambhAvayantham abhithOBhagavann! bhavEyam || atyadhbhutai: abhinavairabhinandhya DEvee: | DEvee: abhinavairabhinandhya atyadhbhutai: atyadhbhutai: abhinavairabhinandhya DEvee: | DEvee: abhinavairabhinandhya atyadhbhutai: atyadhbhutai: abhinavairabhinandhya DEvee: | DEvee: abhinavairabhinandhya atyadhbhutai: bhruthyAn yaTOchithaparicchadinO yaTArham yaTOchithaparicchadinO bhruthyAn bhruthyAn yaTOchitha bhruthyAn bhruthyAn yaTOchithaparicchadinO yaTArham yaTOchithaparicchadinO bhruthyAn sMÉavyNtmiÉtaeÉgvn! sMÉavyNtmiÉtaeÉgvn! sMÉavyNtmiÉtaeÉgvn! bhAvairanukshaNam apoorvarasAnuviddhai: bhAvairanukshaNam apoorvarasAnuviddhai: bhAvairanukshaNam apoorvarasAnuviddhai: ATyÑ‚tEriÉnvEriÉnN* devI>, ATyÑ‚tEriÉnvEriÉnN* devI>, ATyÑ‚tEriÉnvEriÉnN* devI>, É&Tyan! ywaeictpirCDidnaeywah¡ É&Tyan! ywaeictpirCDidnaeywah¡ É&Tyan! ywaeictpirCDidnaeywah¡ ÉavErnu][< ApUvRrsanuivÏE> ÉavErnu][< ApUvRrsanuivÏE> ÉavErnu][< ApUvRrsanuivÏE> S S S L L L O O O 119 KAM KAM KAM paricchadinO yaTArham em forthose properly executed Kaim- affection towardsaffection one ofthem. every leelas filledwith wondrousSrungAra leelas l measure. KurEsarlongs for a similar 83 83 83 Sthree PrAyam

! ! ! Éveym!.83. Éveym!.83. Éveym!.83.

VadiviNai illaa Malar ”. Heprays for the

”

sadagopan.org sadagopan.org C M AzhwArs: “ (statement ofhislowliness)ashestands slOkamson withhere numberof From and blemishless? and sins can eventhink about You, who even atthe liplevel. Whata pity? Ho condemnedbe forlow my is increasing hispaapamsmore and more. adiyEn, who isdespicable,should Oh Bhagavann! adiyEn islike a dead one. paNyam) express themselves this wayasan an KurEsar and the AzhwArs do not have these neecha vrutthi (lowly ways); they C M OMMENTS OMMENTS EANING EANING : :

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NeesanEn niRaivonRumilEn

haa hantha hantha! hathakOasmi khalOasmi dhingmAm khalOasmi hathakOasmi hantha! hantha haa haa hantha hantha! hathakOasmi khalOasmi dhingmAm khalOasmi hathakOasmi hantha! hantha haa haa hantha hantha! hathakOasmi khalOasmi dhingmAm khalOasmi hathakOasmi hantha! hantha haa aa:! smarthumEva kaTamarhathi maadhrugamha: || aa:! smarthumEva kaTamarhathi maadhrugamha: || aa:! smarthumEva kaTamarhathi maadhrugamha: || tvAmangamangaLa ! tvAmangamangaLa ! tvAmangamangaLa ! ha hNt hNt ha hNt hNt ha hNt hNt muhyan ahO! ahamidham kimuvAcha | vaachA kimuvAcha ahO!ahamidham muhyan muhyan ahO! ahamidham kimuvAcha | vaachA kimuvAcha ahO!ahamidham muhyan muhyan ahO! ahamidham kimuvAcha | vaachA kimuvAcha ahO!ahamidham muhyan Aa> Aa> Aa> muýn!Ahae muýn!Ahae muýn!Ahae ! ! ! Tvam¼ Tvam¼ Tvam¼ SmtuRmevkwmhRitma†g.84. SmtuRmevkwmhRitma†g.84. SmtuRmevkwmhRitma†g.84. liness. adiyEn has not spoken about your glories ! ! ! htkae=iSmolae=iSmix'!ma< htkae=iSmolae=iSmix'!ma< htkae=iSmolae=iSmix'!ma< ! ! ! m¼¦gu[aSpdmSthey< m¼¦gu[aSpdmSthey< m¼¦gu[aSpdmSthey< S S S ! ! ! L L L Ahimd< ikmuvac vaca, ikmuvac Ahimd< Ahimd< ikmuvac vaca, ikmuvac Ahimd< Ahimd< ikmuvac vaca, ikmuvac Ahimd< - - - O O O guNAspadham asthahEyam guNAspadham asthahEyam guNAspadham asthahEyam w can a person of my neecha svabhAvam 120 KAM KAM KAM ” gam of SaraNAgathy (angam of Kaar- of (angam SaraNAgathy of gam is theabodeof all auspicious guNams Strange indeed! adiyEnis a fool, who , KurEsar expresses hisNaicchiyam 84 84 84 beforethe Lordin thespirit ofthe

C M kinRilEn sage “ pas- Paasuram AzhwAr thisslokamon You He bases Your Supremeat abode? destroyed and stand before you toperform Nithya Niravadhya Kaimkaryam to question: When will it bethat adiyEn with your anugraham get allthese sins huge assembly of sins accumulated from many janmAs and asksthe Lord a The expressionofNaicchiyam continues this assembly of sins for countless time. firm control of all my misdeeds. Thisunfitness arises form the immersion in and adiyEnthrough gainstheremoved birthsfrom many trueJn~Anam are Oh Bhagavann! adiyEn isunfit torest at yoursacred feet even ifall mysins

C M OMMENTS OMMENTS EANING EANING nORRa nOnbhilEn, nuNNaRivilEn, aahilum Unnai vittonRum aaRRakiRk- ”. : :

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tvat paadayO: yadaham athra chirAnnimagna: || chirAnnimagna: athra yadaham paadayO: tvat tvat paadayO: yadaham athra chirAnnimagna: || chirAnnimagna: athra yadaham paadayO: tvat tvat paadayO: yadaham athra chirAnnimagna: || chirAnnimagna: athra yadaham paadayO: tvat vyApooya viswamasivam janushAanubaddham | janushAanubaddham viswamasivam vyApooya vyApooya viswamasivam janushAanubaddham | janushAanubaddham viswamasivam vyApooya vyApooya viswamasivam janushAanubaddham | janushAanubaddham viswamasivam vyApooya amha: prasahya vinigruhya visOdhya buddhim amha: prasahya vinigruhya visOdhya buddhim amha: prasahya vinigruhya visOdhya buddhim TvTpadyaeyRdhmÇicraiÚm¶>. 85. TvTpadyaeyRdhmÇicraiÚm¶>. 85. TvTpadyaeyRdhmÇicraiÚm¶>. 85. aadhAya sadguNagaNAn api naahamarha: aadhAya sadguNagaNAn api naahamarha: aadhAya sadguNagaNAn api naahamarha: VyapUyivñmizv àsýiving&ýivzaeXybuiÏ< A àsýiving&ýivzaeXybuiÏ< A àsýiving&ýivzaeXybuiÏ< Aaxay sd!gu[g[anip nahmhR> Aaxay sd!gu[g[anip Aaxay sd!gu[g[anip nahmhR> Aaxay sd!gu[g[anip Aaxay sd!gu[g[anip nahmhR> Aaxay sd!gu[g[anip S S S L L L O O O 121 KAM KAM KAM in thisslOkam. KurEsar refers to the 85 85 85

sadagopan.org sadagopan.org C M AzhwAr also reminds theLord about this never- endingrelationship with Him: grunanthi nubhruthAm thvarasE Mukundha! svaa samO DayALu:SvEnaiva kluptam upadEsamapEkshamANa: SvaprApthayE ta- this thought and recorded it for us this way:“ shai (Dayaa) propel the Lord to come putable sambhandham (SEsha-sEshi relationship) and the avasara pradheek- yellAmneekoNNAthu yennAl adaippu them off(“ those distinctions, it isnotthateitherhecould do anything about warding the auspicious andinauspicious inthisworld and evenifhe knowsabout PeriyAzhwAr declared insuch a mood that he does not know anything about The state that generates theKaruNai(Mercy) ofthe Lord inus is KaarpaNyam. Here, KurEsar focuses on KarpaNyam, one of the five angams of SaraNAgathy. the fruits of Your sankalpam to accept adiyEn for Your nithya kaimkaryam. sEshan). Here isnothing that is greater in auspiciousness to experience than and permanentrelationship Master betweenand servant(SEshi-as us superiortotheadiyEnsankalpam yourto unalterable, basedon rescue ancient Oh Bhagavann! What doesadiyEn know except thefactthat there isnothing C M OMMENTS OMMENTS EANING EANING : :

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Nanmai theemaikaL onRum nAnn aRiyEn, aRivEn aanAlumivai naivAmuthO bhavathi yukthatamO hi Kascchith || naivAmuthO bhavathi yukthatamO hi Kascchith || naivAmuthO bhavathi yukthatamO hi Kascchith || JaanEaTavaa kimahamanga !yadhEva sangAd JaanEaTavaa kimahamanga !yadhEva sangAd angIkarOshi na hi mangaLam anyadasmAth | angIkarOshi na hi mangaLam anyadasmAth | JaanEaTavaa kimahamanga !yadhEva sangAd angIkarOshi na hi mangaLam anyadasmAth | tEna tvam yEnam urareekurushE janam chEd tEna tvam yEnam urareekurushE janam chEd tEna tvam yEnam urareekurushE janam chEd nEvamutaeÉvityu´tmaeihkiít!.86. nEvamutaeÉvityu´tmaeihkiít!.86. nEvamutaeÉvityu´tmaeihkiít!.86. jane=wva ikmhm¼ jane=wva ikmhm¼ jane=wva ikmhm¼ A¼Ikraei; nihm¼¦mNydSmat!, A¼Ikraei; A¼Ikraei; nihm¼¦mNydSmat!, A¼Ikraei; A¼Ikraei; nihm¼¦mNydSmat!, A¼Ikraei; ten TvmenmurrIk…é;ejn

KarmasvanAdhi vishamEshu vishamEshu KarmasvanAdhi

no oneto match this status as the bestamongYogis). thatama: nabhavathyyEva kam: “ gathyrEva to practice according toBhAshyakArar: “ UpAyams (ingaining Hisanugraham, Sara vathy NeeyO bhavathy, YasyAyAm nirathisaya priya: Sa yEvAsya priyatamO bha- theUpAyamserve ofSaranAgathy orBhakthiyOgam ( Moksham tobepracticedthechEtanams. by OurLord elects the ones,who ob- refers toEmperumAn responding toou nai”. “viduvEnO yennViLakkai yenn aaviyai

In AchArya RaamAnujA’s Vaishamya- accordingto BhAshyakArar). He respondstheto ones,who adopt the tvam yEnam janamurareekurushE chEth, amrutha: kascchith yuk- ”) KurEsar followed His AchArya UpadEsam and stated in thisslO- ArimEya VinnagaraEmperumAn ” (If You, myMaster,choosethis janthu, there is 123 r adopting one of the two upAyams for naduvE vanthuuyyakkoLhinRa Naatha- tasya cha vaseekaraNam taccharaNA- NAgathy istheeasiest and the best NairgruNya soothra BhAshyam, he he BhAshyam, soothra NairgruNya priyatamO hi Vara-

sadagopan.org sadagopan.org to receive your anugraham asks KurEsar. C M ( and goround and round the wheel of ing glances oftheLord ( KurEsar states that those, who arenot blessed to receive themoksham grant- of Yours to fall on us? we, whohave committedcountless sins, hopefor those rejuvenating glances fer there interminably ( we are condemned to go round and round the deep pit of samsAram and suf- Oh SarvEswaraa! If we do not become th C M PaapamE seythuPaavi aanEn OMMENTS OMMENTS EANING EANING : :

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Janmasvatanmahi kathamtaimEanukampyaa: || Janmasvatanmahi kathamtaimEanukampyaa: || Janmasvatanmahi kathamtaimEanukampyaa: || yannAbhavaama bhavadheeya katAkshalaksham bhavadheeya yannAbhavaama yannAbhavaama bhavadheeya katAkshalaksham bhavadheeya yannAbhavaama yannAbhavaama bhavadheeya katAkshalaksham bhavadheeya yannAbhavaama jNmSvtNmihkw.87. jNmSvtNmihkw.87. jNmSvtNmihkw.87. samsAraparivartham gartha athOagamAma| samsAraparivartham gartha athOagamAma| samsAraparivartham gartha athOagamAma| aagAmsi yE khalu sahasramajasramEva aagAmsi yE khalu sahasramajasramEva aagAmsi yE khalu sahasramajasramEva s

ose circumstances hope

). How can C M sAra- tantravAhithvAth RakshApEkshAm pratheekshathE horrors of SamsAram: “ and themostMerciful;yet you expect a plea for protection to save us from the seeking yourprotection (rakshaa) asa helpless one. Thouart theomniscient has no other gathi (annaya gathithvam is dayaa alone canrescue adiyEn from these cruel samsAric sufferings. adiyEn AdiyEn is destitute anddeficientinallmeans.Your KaaruNyam and SahEthuka thi yOgams.adiyEn does not have the to bless us withthis slOkam. adiyEn isnot adept at Karma or Jn~Ana or Bhak- prapadhyE SaraNam Paadhamoolam tvath SaraNya! chAthmavEdhi na bhakthimAn tvaccharaNAravindhE, AkinchanOanyagathi: Swamyand AlavanthAr’s SthOthra RathnaslOkam ( Swamy NammAzhwAr’s Paasura Vaakyams ( for Your karuNai ( ship ofYoursacred feet. Therefore, ad prehend Your Saasthrams and upadEsams. adiyEn has notengagedinthe wor- practiceKarma Yogam.AdiyEndoes of Oh Bhagavann! AdiyEn has not accumulated any SathkarmAs through the

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pAthram bhavaami Bhagavan! BhavathO dayAyaa: || dayAyaa: BhavathO Bhagavan! bhavaami pAthram pAthram bhavaami Bhagavan! BhavathO dayAyaa: || dayAyaa: BhavathO Bhagavan! bhavaami pAthram pAthram bhavaami Bhagavan! BhavathO dayAyaa: || dayAyaa: BhavathO Bhagavan! bhavaami pAthram vidhyAapyavadhyarahithA na cha vidhyathE mE | mE vidhyathE cha na vidhyAapyavadhyarahithA vidhyAapyavadhyarahithA na cha vidhyathE mE | mE vidhyathE cha na vidhyAapyavadhyarahithA vidhyAapyavadhyarahithA na cha vidhyathE mE | mE vidhyathE cha na vidhyAapyavadhyarahithA paÇ<ÉvaimÉgvn! paÇ<ÉvaimÉgvn! paÇ<ÉvaimÉgvn! kimcha tvadanjitha padAmbuja bhakthiheena: kimcha tvadanjitha padAmbuja bhakthiheena: kimcha tvadanjitha padAmbuja bhakthiheena: avasara Pradheeksha karuNaa Pradheeksha avasara sathkarmasanjinOminaiva kilakinchana sathkarmasanjinOminaiva kilakinchana sathkarmasanjinOminaiva kilakinchana iv*a=Pyv*rihta nciv*teme, iv*a=Pyv*rihta nciv*teme, iv*a=Pyv*rihta nciv*teme, sTkmR nEviklikÂnsiÂnaeim sTkmR nEviklikÂnsiÂnaeim sTkmR nEviklikÂnsiÂnaeim ikÂ TvdiÂtpdaMbujÉi´hIn> ikÂ TvdiÂtpdaMbujÉi´hIn> ikÂ TvdiÂtpdaMbujÉi´hIn> Saravj~nOapi hi VisvEsa: sadhaa KaaruNikOapi, Sam- S S S L L L O O O 125 KAM KAM KAM ! ! ! not possess any sharp intellect to com- iyEn stands asthe most fitting object Évtaedyaya>.88. Évtaedyaya>.88. Évtaedyaya>.88. discipline to worship your lotus feet. 88 88 88 invokedhere).adiyEnistherefore nORRa nOnbhilEn, NuNNaRivilEn

) inspired Swamy KurEsar

na dharmanishtOsmi na ”

)

sadagopan.org sadagopan.org C M HarE krupayA kEvalamAthmasAth kuru PoorvAchAryA’sslOkam.It fitswithour this “ prayer: thuyaram tadAyEl PrapadhyE moving plea: “ (not having any one as recourse to save him). He echoes Swamy ALavanthAr’s (sense of meekness). Inthis slOkam, KurEsar states his ananyagathithvam In the previous slOkam, KurEsar had th Dayaa. of sic guNam my miseriesintrin-infinitemust forgiveof lift meout and meand out of your sins. adiysmall bundlesof these bigand aeons consciously or without knowing. ad cumulated paapams beyond countshundreds andthousands of times overthe Oh Bhagavann!Whatistheuseof my meaningless utterances? adiyEn has ac- C M OMMENTS OMMENTS EANING EANING : : :

”. KulasEkhara AzhwAr’s paasurams on VitthuvakkOttammAn (

yOakArsham yEnam agathim krupayA kshamasva || yOakArsham yEnam agathim krupayA kshamasva || yOakArsham yEnam agathim krupayA kshamasva || AkinchanO-Anyagathi: SaraNya!tvathPaadhamoolam SaraNam pApAhvam alpam uru vaa tadasEsham yEsha: | pApAhvam alpam uru vaa tadasEsham yEsha: | pApAhvam alpam uru vaa tadasEsham yEsha: | kim bhUyasaapralapithEna yadhEvakimchith kim bhUyasaapralapithEna yadhEvakimchith kim bhUyasaapralapithEna yadhEvakimchith yae=ka;¡@n, papaþ, papaþ,

jann! nvaztshöpraxRk«Tvae jann! nvaztshöpraxRk«Tvae jann! nvaztshöpraxRk«Tvae ik ik ik — ÉUysaàliptenydevikiÂt! — ÉUysaàliptenydevikiÂt! — ÉUysaàliptenydevikiÂt! S S S L L L O O O — k«pya ]mSv. 89. k«pya]mSv. — k«pya ]mSv. 89. k«pya]mSv. — k«pya ]mSv. 89. k«pya]mSv. 126 KAM KAM KAM ”. e adhikArisvaroopam ofaakinchanyam 89 89 89 En has no recourse except you. You You you. except norecourse has En iyEn is pulled under theweightof all

agathim SaraNAgatham SaraNAgatham agathim

taru M considered every worldly anubhavam as anubhavam worldly every considered ies. Here KurEsar invokes that samb BhagavAn’s matchless power alone can free him from these samsAric miser- in hisefforttodescribe the miserable state he isin.KurEsar suggests that none implies KurEsar karmAs? There are the powerof my to equivalent ence Where is the experi- ocean of SamsAram. around in thefierce me is tumbling ( Indhriya sukhams attachment tothe Your lotus feet. The rupted anugraham of those having uninter- the dearest among RaamAnujA, who is glances ofAchArya object ofthemerciful Oh Lord! adiyEn isthe

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RaamAnujArya vishayeekrutham apyahO ! Maam | Maam ! apyahO vishayeekrutham RaamAnujArya RaamAnujArya vishayeekrutham apyahO ! Maam | Maam ! apyahO vishayeekrutham RaamAnujArya RaamAnujArya vishayeekrutham apyahO ! Maam | Maam ! apyahO vishayeekrutham RaamAnujArya mathkarmaNa: katarath athra samAnasAram || mathkarmaNa: katarath athra samAnasAram || mathkarmaNa: katarath athra samAnasAram || Deva !tvadeeya charaNa praNaya praveeNa Deva !tvadeeya charaNa praNaya praveeNa Deva !tvadeeya charaNa praNaya praveeNa bhUya: pradharshayathi vaishayikO vimOhO bhUya: pradharshayathi vaishayikO vimOhO bhUya: pradharshayathi vaishayikO vimOhO ramanujayRiv;yIk«tktrdÇsmansarm!.90. mTkmR[>ktrdÇsmansarm!.90. mTkmR[>ktrdÇsmansarm!.90. dev dev dev ! ! ! ÉUy> àx;RyitvE;iykae ivmaehae ÉUy> àx;RyitvE;iykae ivmaehae ÉUy> àx;RyitvE;iykae ivmaehae TvdIycr[à[yàvI[ TvdIycr[à[yàvI[ TvdIycr[à[yàvI[ KoorathAzhwar with S S S L L L O O O 127 KAM KAM KAM handham of AchArya RaamAnujA, who who RaamAnujA, AchArya of handham thruNam (an insignificant speck of 90 90 90

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AchArya RAmAnujar ! ! ! mam!, mam!, mam!,

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sadagopan.org sadagopan.org pAyO? haikka IyvarkumaikkumsiRRinbham pams resulting from Vishaya sukhams and echoes AzhwAr’s words: “ power the and KaruNA Raamanuja about hanai: na klisyanthE Yatheeswara Samsrayaa: RAmAnujA'ssishyAs arenotaffect anubhavamslike URangAvilliDaasar. AchArya RaamAnuja corrected those wh padAmbhuja yugmarugma vyAmOhat dust) out of hislove forthe lotusfeet of Achyuthan ( ” ed by PrAkrutha bhOgams:“ 128 As SwamyDesikan observed, AchArya has-thatidharANI thruNAya mEnE of EmperumAn in banishing the Paa- paaviyEnai pala NeekAttippadup- o are deeply attached to Vishayaare deeplyattached o ” Inthiscontext,KurEsarthinks yO nithyam achyutha Madhana kad- aavi ti- ). over not seeing any hopeful prospects forescape from the cycles ofbirths and ( quences. Itthinksaboutitstensofthousands ofbirthstaken upto this point Jeevan reflectsonits sadlot due toits history of karmAs anditsconse- C M nipeeDana garbhEshu ( taken. The Jeevan resi formed during the previous births, thebirths taken and the future births tobe Jeevan during garbha Vaasam (residence inthewomb): thebad karmAs per- samhithAs, JyOthisha Saasthram descri GarbhOpanishad,Pu VishNu Prakruthi Bhandham (SamsAric shackl From this slOkam to thenext5slOkams, KurEsar describes the terrors of ceaselessly inthe prakruthi MaNdalam. able situation of repeated cycles of births and deaths, adiyEn roams around ing from adiyEn’s karmAs. Not discerning anyhope forchange inthe deplor- with sorrow in that cramped space about the current and future births result- plants; while residing inthese wombsduring garbha Vaasam, adiyEn reflects ent wombsranging in size from tinyto mighty animals, birds, humans and adiyEn roams around inthis world after

C M JanmAntharANi para sahasrANi anuvichinthya athi Mahathi OMMENTS OMMENTS EANING EANING : :

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KshOdheeyasO KshOdheeyasO KshOdheeyasO ); itis positioned ina highly compressed place( janmAntharANyanu vichinthyaparassahasrANi janmAntharANyanu vichinthyaparassahasrANi janmAntharANyanu vichinthyaparassahasrANi GarbhEshu nirbhara nipeeDana khinna dEha: khinna nipeeDana nirbhara GarbhEshu GarbhEshu nirbhara nipeeDana khinna dEha: khinna nipeeDana nirbhara GarbhEshu GarbhEshu nirbhara nipeeDana khinna dEha: khinna nipeeDana nirbhara GarbhEshu athrAham aprathi vidhir athrAham aprathi vidhir athrAham aprathi vidhir ]aedIysae=itmhtae=PyiolSyjNtae>, ]aedIysae=itmhtae=PyiolSyjNtae>, ]aedIysae=itmhtae=PyiolSyjNtae>, AÇah gÉeR;u inÉRrinpIfnioÚdeh> gÉeR;u inÉRrinpIfnioÚdeh> - - - rANam (6th amsam, 5th adhyAyam), SusruthAdhi athimahathO athimahathO athimahathO S S S L L L O O O 129 KAM KAM KAM es) resultingfromone’skarmaas. ------tens ofthousands ofbirths in differ- 91 91 91 nihatha: charAmi || nihatha: charAmi || nihatha: charAmi || be the memories recalled by the api akhilasaya janthO: | api akhilasaya janthO: | api akhilasaya janthO: |

KshOdhIyasa ). Thejeevan is despondent

Khinna dEha: Khinna :) or in big wombs wombs big in or :)

) as the) as nirbhara nirbhara

sadagopan.org sadagopan.org samsaric worldendlessly. deaths due toitsload of KarmAs and feels the pressures ofroaming in this 130 C M kam of SaraNAgathy DhIpikai (56 DhIpikai SaraNAgathy of kam up even more tightly inSamsAram. Swamy Desikan describes themin a slO- (worldly pleasures) enjoyed by theJeevan that makethe Jeevan get wound Seven kinds ofdhOshams (blemishes) are attached toPrAkrutha bhOgams foolishness! phalan only additional suffering inthesubsequent birthstoobecause ofmy anything butsufferings continue toengage inacts (KarmAs) that will yield as ences and endures indescribable sufferings. adiyEn, whodoes notknow of Oh Bhagavann! Reentering the world from the mother’s womb, adiyEn experi-

that type ofanugraham. kOpan. KurEsar suggests that itis impossible for chEtanams likeusto gain and VishvaksEnar as helayin thewombandcame tobeknown as SaTha- Vaayu with ahoomkAra, as a result ofthe blessings ofthe Dhivya dampathis about all ofits previous lives. Swa ( about its previous and future births ( enjoyment. Whenthe jeevan is insidethe womb, ithasthe power to know sorrow producingishable, as oneenjoys are insignificant compared tothe ParipoorNa BrahmAnandham.They are per- andBhagavath-BhAg BhagavAn of ment C M SaTha Vaayu OMMENTS OMMENTS EANING EANING : :

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) touches the newborn child, itbecomes a Jatam and forgets dukkhOttharam nija charithram amuthra sEvE || dukkhOttharam nija charithram amuthra sEvE || dukkhOttharam nija charithram amuthra sEvE || bhUyasccha janmasamayEshu sudhurvachAni bhUyasccha janmasamayEshu sudhurvachAni bhUyasccha janmasamayEshu sudhurvachAni dukkhAni dukkham athirichya kimapyajAnan | dukkhAni dukkham athirichya kimapyajAnan | dukkhAni dukkham athirichya kimapyajAnan | mooDOanubhUya punarEva tu baalabhAvAth mooDOanubhUya punarEva tu baalabhAvAth mooDOanubhUya punarEva tu baalabhAvAth Ê>oainÊ>omitirCyikmPyjann!, Ê>oainÊ>omitirCyikmPyjann!, Ê>oainÊ>omitirCyikmPyjann!, Ê>oaeÄroaeÄroaeÄr

). Whenthe wind

sadagopan.org sadagopan.org paripeeDitham, manO mEPuNDareekAksha vishayAnEva dhAvathy ( sukhams ning vishaya after scribed his state, where the bodyisailing from vyAdhis and the mind isrun- C M famous Paasuram: “ “ nusandhAnam. Swamy ALavanthAr described himself in this context as bhOgams, itisto be considered as the limit of Viraktha Jeevan’s naicchA- When KurEsar states that he isimmersedinthe enjoyment of Vishaya KurEsar is performing upadEsam for us through his NaicchAnusandhAnam. freethem.how to myselffrom know evanescent sukhams thathave been rejected by the wise. adiyEn does not ality are Dukkhams (likeSugar coated bitter pills).Theseare insignificant and sufferings and continue to taste what adiyEnthinks are Sukhams, which in re- Oh Lord of SriVaikuNTham! Again and again, adiyEn experiences multitudes of C M amaryAdha: kshudhra: OMMENTS OMMENTS EANING EANING : :

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kshudhram jugupsitha sukham sukhamithyupAsE || kshudhram jugupsitha sukham sukhamithyupAsE || kshudhram jugupsitha sukham sukhamithyupAsE || dukkhAnubandham apidukkha dukkhAnubandham apidukkha dukkhAnubandham apidukkha anyasccha dukkamanubhUya sukhabramENa | sukhabramENa dukkamanubhUya anyasccha anyasccha dukkamanubhUya sukhabramENa | sukhabramENa dukkamanubhUya anyasccha anyasccha dukkamanubhUya sukhabramENa | sukhabramENa dukkamanubhUya anyasccha bhUyAmsi bhUya upayan vividhAni dukkhAni bhUyAmsi bhUya upayan vividhAni dukkhAni bhUyAmsi bhUya upayan vividhAni dukkhAni ]uÔ< juguiPstsuo< suoimTyupase. 93. suoimTyupase. ]uÔoain ÉUyaoain ÉUyaoain ANyCcÊ>omnuÉUysuoæme[, ANyCcÊ>omnuÉUysuoæme[, ANyCcÊ>omnuÉUysuoæme[, VaadinEn Vaadi VarunthinEn Ê>oanubNxmip Ê>oivimïmLp< Ê>oanubNxmip Ê>oivimïmLp< Ê>oanubNxmip Ê>oivimïmLp< ” Thirumangai AzhwAr described his sufferings in the S S S L L L O O O Sareeram mama DevEsa! VyAdhibhi: VyAdhibhi: DevEsa! mama Sareeram 132 KAM KAM KAM 93 93 93

- - - vimisram alpam vimisram alpam vimisram alpam

”. Sounaka Maharishi de- Maharishi ”. Sounaka

). correcting people like us. ness or aasura svabhAvams. KurEsar expresses his NaicchAnusandhAnam for aathma guNams and VairAgya-anushtAnams never suffered from these mad- C M “ madham. Together, these thre causedham (madness bywe has excellent vidhyA endsupin VidhyA Madham. Wealthcreates dhana Mad- drag onethru pathless tracks. The arrogance arising fromthinking that one across rough terrain: “ KatOpanishad compares the Indhriyams towild horses that takethe jeevan result equanimity and mental peace. lost myI have mindfrom anlam. lust bundle ofmischief associatedwithknow by harmful desires that in reality are unattainable. adiyEn is affected by the many crooked paths by the eleven horses Oh Bhagavann! adiyEn has no mental peace due to being taken for a ride on

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krodhAdibhisccha hathadhee: na samam prayAmi|| krodhAdibhisccha hathadhee: na samam prayAmi|| krodhAdibhisccha hathadhee: na samam prayAmi|| dushprApa durbhaga dushprApa durbhaga dushprApa durbhaga VidhyA VidhyA VidhyA ” (three kinds of madness). KurEsar known forhis superior lOladhbhir lOladhbhir lOladhbhir ³aexaidiÉí htxInRzm<àyaim.94. ³aexaidiÉí ³aexaidiÉí htxInRzm<àyaim.94. ³aexaidiÉí ³aexaidiÉí htxInRzm<àyaim.94. ³aexaidiÉí - - - Ê:àapÊÉRgmnaerwmWyman>, IndhriyANi hayAnAhu: vishayAn tEshu gOcharAn Ê:àapÊÉRgmnaerwmWyman>, Ê:àapÊÉRgmnaerwmWyman>, dhana dhana iv*axnaiÉjnjNmmden kam dhana iv*axnaiÉjnjNmmden kam iv*axnaiÉjnjNmmden kam laeliÑiriNÔyhyErpwe;u nIt> laeliÑiriNÔyhyErpwe;u nIt> laeliÑiriNÔyhyErpwe;u nIt> - - - indhriyahayai: paTEshu neetha: indhriyahayai: paTEshu neetha: indhriyahayai: paTEshu neetha: - - alth). Birth in anoble kulam generates abhijana - abhijana janmamadhEna kaama abhijana janmamadhEna kaama abhijana janmamadhEna kaama S S S L L L O O O - - - manOraTa manOraTa manOraTa 133 KAM KAM KAM d anger. adiyEn does not possess as a a as possess does not adiyEn d anger. e madnesses are known as ledge, wealth, andwealth, birthledge,in agood ku- 94 94 94 (11Indhriyams). adiyEn is tempted

- - - maTyamAna: | maTyamAna: maTyamAna: | maTyamAna: maTyamAna: | maTyamAna: - - -

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”. They

sadagopan.org sadagopan.org M saamyathi bhOgam) stays as VardhishNu (ever growing) andisnever quenched ( grows and growsuncontrollably. ThisthrushNai (desire and thirst forVishaya stroyed due tointerferences, theintense longing forsuch vishaya sukhams them togain additional similar things. Even if the wished -- for things are de- to-attain things neversubsides. Itgrowsthousand fold evenafter attaining Oh Bhagavann! The intense desire for bo M EANING EANING : :

) laments KurEsar. vardhishNurEva na thu sAmyathi hantha thrushNA || vardhishNurEva na thu sAmyathi hantha thrushNA || vardhishNurEva na thu sAmyathi hantha thrushNA || vignai: hathEshvapi cha tEshu samoolaghAtham vignai: hathEshvapi cha tEshu samoolaghAtham vignai: hathEshvapi cha tEshu samoolaghAtham labhyEshu durlabhatarEshvapivaanchithEshu labhyEshu durlabhatarEshvapivaanchithEshu vixR:[urevntu vixR:[urevntu labhyEshu durlabhatarEshvapivaanchithEshu vixR:[urevntu jaathA sahasraguNatha: prathilambhanEapi | jaathA sahasraguNatha: prathilambhanEapi | jaathA sahasraguNatha: prathilambhanEapi | jatashögu[t> àitlMÉne=ip, jatashögu[t> àitlMÉne=ip, jatashögu[t> àitlMÉne=ip, l_ye;u ÊlRÉtre:vip vaiÁDte;u l_ye;u ÊlRÉtre:vip vaiÁDte;u l_ye;u ÊlRÉtre:vip vaiÁDte;u iv¹EhRte:vip cte;usmUl"at< iv¹EhRte:vip cte;usmUl"at< iv¹EhRte:vip cte;usmUl"at< S S S zaMyit hNtt&:[a.95. zaMyit hNtt&:[a.95. zaMyit hNtt&:[a.95. L L L O O O 134 KAM KAM KAM th easilyattainable and the difficult- 95 95 95

na C M gradually the qualifications for performi ness ( his mind.Thepurpose in not arise does KurEsar feels dejected that even repentance ( praseedha mE chanAdhou sthuthou na cha, saamar (Naaga rAjan)rowful statement isthathoused inVi prays to Lordtions in his observance of PrAthikoolya Varjanam. The prayer behind this sor- KrishNa thisplished very well.HereKurEsar hasni way: “ thi (aanukoolya sankalpam and PrAthikoolya varjanam) has to be accom- Prapat- that of angams two the Lord, the to SaraNAgathy performs one When ( anything left among SaadhanAs that are opposed to your auspicious mind set the feeling ofrepentance over notbein the desire norsakthi tobeengagedinsu ham. adiyEn has no ruchi or bhakthi for such noble acts. adiyEn has neither forming AarAdhanamYou for ormeditating onYourdhivya mangaLa vigra- naamAs, eulogizing Your kalyANa guNams, prostrating before You and per- Oh Bhagavann! What apity? adiyEn isnot engagedin reciting Your auspicious

C M ThiruvuLLam OMMENTS OMMENTS EANING EANING naicchAnusandhAnam : :

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)? ” sraddhA na bhakthirapi sakthiraTO na chEcchA | sraddhA na bhakthirapi sakthiraTO na chEcchA | sraddhA na bhakthirapi sakthiraTO na chEcchA | tvath keerthana sthuthi namskruthi vEdanEshu tvath keerthana sthuthi namskruthi vEdanEshu tvath keerthana sthuthi namskruthi vEdanEshu naivAnuthaapamathi: yEshvakrutEshu kim nu naivAnuthaapamathi: yEshvakrutEshu kim nu naivAnuthaapamathi: yEshvakrutEshu kim nu bhUyAn ahO !parikara: prathikoolapakshE || bhUyAn ahO !parikara: prathikoolapakshE || bhUyAn ahO !parikara: prathikoolapakshE || ÉUyan!Ahae ÉUyan!Ahae ÉUyan!Ahae ïÏanÉi´ripzi´rwaeceCDa, ïÏanÉi´ripzi´rwaeceCDa, ïÏanÉi´ripzi´rwaeceCDa, TvTkItRnStuitnmSk«itvedne;u TvTkItRnStuitnmSk«itvedne;u TvTkItRnStuitnmSk«itvedne;u nEvanutapmitre:vk«te;u ik nEvanutapmitre:vk«te;u nEvanutapmitre:vk«te;u ik nEvanutapmitre:vk«te;u nEvanutapmitre:vk«te;u ik nEvanutapmitre:vk«te;u ) is to get rid of such prAthikoolyams and develop ! ! ! S S S pirkr>àitkUlp]e.96. pirkr>àitkUlp]e.96. pirkr>àitkUlp]e.96. L L L O O O shNu PurANam(5.7.70), whereKaaLiyan 135 KAM KAM KAM rvEdham (sorrow) over his imperfec- his over (sorrow) rvEdham behind this type of statement unfit- g engagedinsuchactivities. Is there TyavAn, krupAmAthra manOvrutthi: ng SaraNAgathy at the Lord’ssacred ch efforts. adiyEn doesnot even have 96 96 96

— nu — nu — nu anutApam

sOham tEDevadEvEsa nAr-

) over the omissions) over

sadagopan.org sadagopan.org feet. AdhikEshava PErumALofKUram 136 C M infinite mercymissing totouch him. his dhurbhAgyam (lucklessness) about the ever-present breeze ofthe Lord’s Sathakam: “ has reason todespair. Swamy Desika hope forhim sincethe paapams are so heinous andlimitless (apAram) thathe quate PrAyascchitthams to destroy his paapams.Hehintsthat there is no spairs overhisinability and lack ofin uparati forhimandhissins keep on growing. In thisslOkam, KurEsar de- the previous slOkam(the 95th slOkam), previous slOkam,KurEsar said that he Uparama, PrAchitthOnmukhathva and Pr There are four ways to destroy thesins through prAyascchittham: “AnutApa, this misfortune. adiyEn’ssorrowful wallows in thisstate of helplessness, andis unableto find a remedy to reverse does not comprehend how this misfortune (dhurbhAgyam) resulted. adiyEn tarine and allpervasive breezesarising Oh Lord of all!What a pity? adiyEn is

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prasamayithum asEsham nishkriyAbhir-na sakyam sammUrcchathOapyapadamasmi yathasthvadeeya sammUrcchathOapyapadamasmi sammUrcchathOapyapadamasmi yathasthvadeeya sammUrcchathOapyapadamasmi sammUrcchathOapyapadamasmi yathasthvadeeya sammUrcchathOapyapadamasmi nisseemakaruNAmruthaveechi vaayO:|| bhUma nisseemakaruNAmruthaveechi vaayO:|| bhUma nisseemakaruNAmruthaveechi vaayO:|| bhUma dourAthmyam apratividhEyam apAram Isa: !| dourAthmyam apratividhEyam apAram Isa: !| dourAthmyam apratividhEyam apAram Isa: !| yEtEna vai suviditham bata maamakeenam yEtEna vai suviditham bata maamakeenam yEtEna vai suviditham bata maamakeenam daEraTMy< Aàitivxeympar< $z> Aàitivxeympar< daEraTMy< daEraTMy< Aàitivxeympar< $z> Aàitivxeympar< daEraTMy< daEraTMy< Aàitivxeympar< $z> Aàitivxeympar< daEraTMy< @ten vEsuividt. 97. inSsImÉUmké[am&tvIicvayae>. 97. inSsImÉUmké[am&tvIicvayae>. 97. s

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”. He expresses ”. Heexpresses

sadagopan.org sadagopan.org Swamy Desikan says inthiscontext: “ are only for the benefit of those who are helpless and lost in SamsAram. roopa Jn~Anam, these guNams are not much in need either. These guNams C M dum eligiblethe targetbytheprinciple“ most miss himas of Upanishads must be used in his favor.He fold. Here, KurEsar states that allthose guNams celebrated by VEdams and Lord correcting the erring jeevans out of His dayaa and bringing themto His In theearlier slOkams, KurEsar salute status of agoner. limitlessabode of the yEn, who an is well celebrated. Those auspicious guNams have found their ideal target in adi- blessing others with soubhAgyams without expecting anything inreturn are souls, Your omnipotence, Your Forbea all ofYour creations, Yourcompassion changes in spiteofyoursupporting every thing through Your indwellership in Oh Lord of NithyaandLeelaa VibhUthis! Your Lordship, Your freedom from GuNams like KaaruNyam ( For theNithya sooris or theMuktha Je hints that he has the anugraham of SrI VaikuNTha NaaThan. C M OMMENTS OMMENTS EANING EANING ” (elimination process). Theywill beotherwise purposeless. Thus KurEsar : :

: :

ghOraghapoorNam agathim ghOraghapoorNam agathim ghOraghapoorNam agathim aiswarya veerya karuNAgarima kshamAdhyaa: karuNAgarima veerya aiswarya aiswarya veerya karuNAgarima kshamAdhyaa: karuNAgarima veerya aiswarya aiswarya veerya karuNAgarima kshamAdhyaa: karuNAgarima veerya aiswarya Swamin ! akAraNasuhrutvamSwamin aTOvisEshAth| Swamin ! akAraNasuhrutvamSwamin aTOvisEshAth| Swamin ! akAraNasuhrutvamSwamin aTOvisEshAth| sarvE guNA : savishayA : tava maamm apAra maamm :tava :savishayA guNA sarvE sarvE guNA : savishayA : tava maamm apAra maamm :tava :savishayA guNA sarvE sarvE guNA : savishayA : tava maamm apAra maamm :tava :savishayA guNA sarvE Svaimn! Svaimn! Svaimn! "aera"pU[¡ Agit "aera"pU[¡ "aera"pU[¡ Agit "aera"pU[¡ "aera"pU[¡ Agit "aera"pU[¡ sveR gu[a>siv;yaStvma>Apar sveR gu[a>siv;yaStvma>Apar sveR gu[a>siv;yaStvma>Apar

@eñyRvIyRké[agirm]ma*a> @eñyRvIyRké[agirm]ma*a> @eñyRvIyRké[agirm]ma*a> Dayaa ! ! ! Akar[suùÅv

S ). For sages like Sanaka, who possess Sva- S S L L L O O O — inht

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Reductio ad absur- ad Reductio - - -

of mind saystheLord to Arjuna. Peace attain from there and janthus all to One well-disposed the me as Know trine: “ suhrudh gathi:NaarAyaNa:). yaNan isthepath andgoalforusthrough SaraNAgathy ( aTO visEshAth structed the second Paadham of this slOkam ( Your Dayaa ( maadhrusE tvam

suhrudham sarva bhUthAnAmjn~AthvA sAnthimrucchathi mAmm ) toremind usofthe message of Upanishad that Sriman NaarA- idhAneem anutthamam PAthramidham DayAyA: ”. SwamyALavanthAr observed: ad GeethAchAryan reminded us of thiscentral doc- 139 SwAmin! akAraNa suhruth tvam iyEn isthe fitting objectof nivAsa SaraNam ). KurEsar con- ”.

sadagopan.org sadagopan.org M asakthan” yEn is“ during mystateofhelplessness. adi- rescue toadiyEn’s come not do you testament toyour anugraha sakthi if be different. Itwillnotbeagreat Karma, Jn~Ana and Bhakthi has to to followthedifficult yogamsof me without anyrecourse orinability sanaathana:” karthavyam yEsha dharma: follows the rule path laid out by Your Saasthrams. It pradhAnamsincethe theyfollow You. That isKarmAnuguNa phala- of expected be thingto some and ral generosity byyou.Itisalmost natu- these yOgams. That isnot an act of those who are fit to observe one of attain your sacred feet and also tice Bhakthi orPrapatthi yOgam to you rush to protect those who prac- Oh Bhagavann!Itis wellknown that M EANING EANING Dhee-karma-bhakthi rahitha : :

. KurEsar’s son(ParAsara udhyunjatha: charithakruthsnavidheemsccha tAmstAnn | udhyunjatha: charithakruthsnavidheemsccha tAmstAnn | udhyunjatha: charithakruthsnavidheemsccha tAmstAnn | maamm chEth aneedhrusam ananyagathim na rakshE: || maamm chEth aneedhrusam ananyagathim na rakshE: || maamm chEth aneedhrusam ananyagathim na rakshE: || Your actiontowards tvathpAda samsrayaNa hEthushu saadhikArAn tvathpAda samsrayaNa hEthushu saadhikArAn tvathpAda samsrayaNa hEthushu saadhikArAn :"kruthE cha prathi- tvam rakshaseethitvam tavAlamEsha mahimaana tvam rakshaseethitvam tavAlamEsha mahimaana tvam rakshaseethitvam tavAlamEsha mahimaana ma.99. — n r]e>.99. — n r]e>.99. 99 99 99 — í ta

KUram ThAyAr ThAyAr KUram

without recourse). expressed(mee hisaakinchanyamrEsar is theexampleof Lord helping asak Helping those fish struggling outside water, by placing them inside the water yogams is like adding water to a fish that isconstantly in the middle of water. dant with water. Saving those, who arecompetent inJan~Ana, Bhakthi stand inthe middle of adesert instead of having such astand in aplace abun- Sri RangarAja Sthavam that such an act ofthe Lord islike having a water- asakthars and becoming fulfilled through suchan act. Bhattar described inhis Bhattar) commented on this aspect of the Lord coming to the rescue of the

141 thars,said ParAsara Bhattar. Thus Ku- Thus Bhattar. ParAsara thars,said kness) and ananyagathithvam (being

sadagopan.org sadagopan.org M Jn~Ana or Karmayogamcannot be Oh Lord! TheadhikAram (fitness and qualifications) forpracticing Bhakthi or he istherefore clinging to the upAyam of Prapatthi alone. (favor) of the SiddhOpAyan like Bhakthi Yogam giving the Phalan ofMoksham without the prasadhanam at Your holyfeet.TheSaasthrArTam hiRkkinRilEn aravinaNai ammANE AzhwArs ( with mylimitations in intellect and such efforts.such efforts. TheLord, who is SiddhOpAyan blesses them with thefruits of Asavanathu innaruLE for adiyEn, SaraNAgathy at Your sacred feet for some one M EANING EANING : :

nORRa nOnbilEn, nuNNaRivilEnnORRa unnaiaahilum vittonRum ini aaRRa- yaa karmaNAm adhikruthi: yaihOdhyamastEshu yaa karmaNAm adhikruthi: yaihOdhyamastEshu yaa karmaNAm adhikruthi: yaihOdhyamastEshu yEvam cha tEshu mayi chAsthi na tE visEsha: || yEvam cha tEshu mayi chAsthi na tE visEsha: || yEvam cha tEshu mayi chAsthi na tE visEsha: || @v.100. caiSt nteivze;>.100. caiSt nteivze;>.100. ). adiyEn has dared to observe SaraNAgathy SaraNAgathy observe to dared has adiyEn ). L L L O O O KAM KAM KAM realized unless You will it so( anushtAnam is the way shown by the the by wayshown the is anushtAnam of theimpossibility of SaadhyOpAyams 100 100 100

athuvum

C M prathyUha Saanthim, itharath viswAm chavidEhi Sri VaikuNTa Sthavam: “ KurEsar addressesLord VaradarAjan, his ishtadhaivam inthelast slOkam of Padham. Parama pletion of the Utthara kruthyams to realize nithya, niravadhya kaimkaryams at to fulfill without deficiency allthe an Followingshownthe theway by AzhwAr, SaraNam vraja pratheekshathE vatha Nishtai. BhagavAn expects vyAjamAthra SaraNAgathy ( does not grant MOksham without Svanishtai orAchArya or Ukthi or BhAga- At the end ofthis Sthavam, KurEsar declares without ambiguity that theLord UpEyam. vance. Please bless adiyEn with allthose required angams forreaching you as s from the freedom upAyam, fitnessand group, in that case, please bless me with the sakthi to practice the required any restrictions that you have about protecting theothers outside the above proach youbythewaysthat youhave cr Oh boongranting Lord(Varadha)! Thou art known toprotect those, who ap- C M OMMENTS OMMENTS EANING EANING : :

: :

prathyUhasaanthim itharathcha vidEhi viswAm|| prathyUhasaanthim itharathcha vidEhi viswAm|| prathyUhasaanthim itharathcha vidEhi viswAm|| ”. samsEvinO Varadha !rakshasi nEtharAnstvam | samsEvinO Varadha !rakshasi nEtharAnstvam | samsEvinO Varadha !rakshasi nEtharAnstvam | ). Thisistheessence of the Lord’s upadEsam: “ tarhi tvamEva mayi sakthyAdhikAra vaanchaa : tarhi tvamEva mayi sakthyAdhikAra vaanchaa : tarhi tvamEva mayi sakthyAdhikAra vaanchaa : nirbandha yEsha yadi tEyadasEshvaidha nirbandha yEsha yadi tEyadasEshvaidha nirbandha yEsha yadi tEyadasEshvaidha àTyUhzaiNtimtr½ivxeihivñam!.101. àTyUhzaiNtimtr½ivxeihivñam!.101. àTyUhzaiNtimtr½ivxeihivñam!.101. s tihR TvmevmiyzKTyixkarvaÁaDa> tihR TvmevmiyzKTyixkarvaÁaDa> inbRNx @;yidteydze;vEx inbRNx @;yidteydze;vEx inbRNx @;yidteydze;vEx Varadha! tvam yEva Mayi Sakthi, adhikAra vaanchaa, vaanchaa, adhikAra Sakthi, Mayi yEva tvam Varadha! S S S L L L O O O KAM KAM KAM ! ! ! gams ofSaraNAgathy including thecom- r]isnetraNSTvm!, r]isnetraNSTvm!, r]isnetraNSTvm!,

101 101 101 eated inYour SaasthrAs. Ifthereare KurEsar appeals for the Lord’s dayaa eeking the fruits of such an obser-

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”. Kuresar did notask

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rakshaapEkshAm

MaamEkam

sadagopan.org sadagopan.org Stavam in the mosthopeful, optimistic and triumphant note. Viswaasam inLord Deva Raajan of K the angamspracticesuccessful of of practice the upAyam and removal of those obstacles that stand in the way of anug the seeks KurEsar me). in generate “dEhi” (please grant me);instead, KurEsar selects the word “ Oh! VaradA!sharaNamaham prabadhyE! aanchi, Kuresarconcludes SriVaikuNTha 144 the SaraNAgathy yOgam.WithMahA raham of Sakthi,desireraham fitness forto vidEhi ” (please ” (please Nigama sirasAm antha:nigooDam arTam vyakthee kurvan The attributes ofthe MahA Desikan ChOLA king. own eyes to keep AchArya RaamAnuja out ofthe danger posed bythe evil step ofhis waytohis own AchAryan, KurEsar also had the idealsishya lakshaNam and demonstrated itin every drOham. of aMahA Desikan and forgave that MahAparAdhi, whocommitted AchArya ted unpardonable apachAram againsthim. Sthavam forthe well being of his ow yudhams. KurEsar expressed movingly His Naicchiyam. Heprayed through this NeeLA DEvis),His anantha kalyANa guNa Histh Vigraham, Mangala Dhivya roopam, lutes the UpAyams for attaining Him andeulogizes His DhivyAthma Sva- ing nithya, abhimatha Kaimkaryams for Him. Inthis SriSookthi,KurEsar sa- Sooris and Mukthajeevans enjoying ParipoorNa BrahmAnadham and perform- jadhAni, where Hereigns supreme as theEmperor surrounded by Nithya NaaThan arehoused in Veda-VedAnthams. Hecelebrates His VaikuNTha Raa- VaikuNTha Sri of Vaibhavams the Sookthi, Sri this In him. by tous blessed This Taniyanisabout KurEsar andthe SrISookthi ofSri VaikuNTha Stavam

Vyaktheekurvan nigamasirasaamarTam antharnigooDham Vyaktheekurvan nigamasirasaamarTam antharnigooDham Vyaktheekurvan nigamasirasaamarTam antharnigooDham SrIvathsAngam srutimatagurucchAthra seelaikadhAma || SrIvathsAngam srutimatagurucchAthra seelaikadhAma || Kuraadheesam gurutara dayaa dugdha sindhum tameeDE sindhum dugdha dayaa gurutara Kuraadheesam SrIvathsAngam srutimatagurucchAthra seelaikadhAma || Kuraadheesam gurutara dayaa dugdha sindhum tameeDE sindhum dugdha dayaa gurutara Kuraadheesam Kuraadheesam gurutara dayaa dugdha sindhum tameeDE sindhum dugdha dayaa gurutara Kuraadheesam SrIvaikuntasthavamakrutha ya: srEyasE sajjanAnAm | SrIvaikuntasthavamakrutha ya: srEyasE sajjanAnAm | SrIvaikuntasthavamakrutha ya: srEyasE sajjanAnAm | ïIvEk…{QStvmk«t y> ïeyse s¾nanam!, ïeyse y> ïIvEk…{QStvmk«t ïIvEk…{QStvmk«t y> ïeyse s¾nanam!, ïeyse y> ïIvEk…{QStvmk«t ïIvEk…{QStvmk«t y> ïeyse s¾nanam!, ïeyse y> ïIvEk…{QStvmk«t ïIvTsa»<ïu ïIvTsa»<ïu ïIvTsa»<ïu VyÍk…vRn! ingmiz VyÍk…vRn! ingmiz VyÍk…vRn! ingmiz kUraxIz< guétrdyaÊGxisNxu< tmIfe guétrdyaÊGxisNxu< kUraxIz< kUraxIz< guétrdyaÊGxisNxu< tmIfe guétrdyaÊGxisNxu< kUraxIz< kUraxIz< guétrdyaÊGxisNxu< tmIfe guétrdyaÊGxisNxu< kUraxIz<

S itmtguéCDaÇzIlEkxam. S itmtguéCDaÇzIlEkxam. itmtguéCDaÇzIlEkxam. PECIAL PECIAL celebrated inthis Taniyan are: n sishyan, NaalUrAnun, who had commit- rsamwRmNtinRgUF< rsamwRmNtinRgUF< 145 rsamwRmNtinRgUF< SrI Bhagavath RaamAnujar. He gave his T T ANIYAN ANIYAN ms, His dhivya aabharaNamsms, Aa- and ree divine consorts (SrI,BhUmi and KurEsar had the ideal lakshaNams lakshaNams ideal the had KurEsar

sadagopan.org sadagopan.org Gurutara dayA dhugdha sindhu: sindhu: dhugdha dayA Gurutara GurucchAthra seela yEka dhAmam Daasan, Oppiliappan Koil Swamy KurEsar ThiruvadigaLE SaraNam, eeDE with theThirunAmam of SrivathsAngar ( concludeswithThe Taniyan aprayerto The most abundantDayaa. milkyoceanof Gurutara dayA dhugdha sindhu: sindhu: dhugdha dayA Gurutara AchArya RaamAnuja. vancesan exemplary of AchAryanto sishyan as established in the VedAs. The whole abode of the idealconduct to GurucchAthra seela yEka dhAmam the PrapannAs and to assure them auspiciousness here and in the other world. world. other the in and here auspiciousness them assure to and PrapannAs the One who created the SrISookthi of SrI VaikuNTha Sthavam for the benefit of SajjanAnAm srEyasE Ya: SrI VaikuNTha Stavam akrutha doctrines (rahasyArTams embedded in Sruthi passages). One who brought out theinner meanings hidden inside the Veda- VedAntha Gurutara dayA dhugdha sindhu: sindhu: dhugdha dayA Gurutara GurucchAthra seela yEka dhAmam SrI VaikuNTa VinOdhiniVyAkhyAnam ofSrivathSaangAcchArsampoorNam. ).

VaradAchAri Sadagopan Sadagopan VaradAchAri

146 He was the model of the ideal obser- was themodelof He the head of the agrahAram of Kooram his sishyAs and an ideal sishyan to KoorAdheesam tamm SrIvathsAngam be observed bythe AchArya andhis