INTRODUCTION

This stotram celebrates the auspicious quality (Kalyana Guna) of Mercy (Dayaa) of the Lord of Thiruvenkatam. Of All the Kalyana Gunaas of Venkataadhri Sekhara Vibhu, His Dayaa is the most important one for the uplift of the Chetanaas. The concept of Prapatthi and Thiruvenkatamudayaan’s Dayaa to realize the fruits of that Prapatthi is the subject of Sri Venkatanatha Kavi in this “Satakam”.

The structure of this stotram containing 108 slokas (one for each of the Divya Desa Archaa Murthys of Sriman Narayana perhaps) is extraordinarily impressive even by Swami Desikan’s standards of poetic excellence. Our Acharya has used ten plus different meters to compose the ten groups of slokas, each of which houses “ ten” slokas. The numbers of slokas and their poetic meters are as follows:

1. Slokaas 1-10: Anushtup meter
2. Slokaas 11-20: Aryaa meter
3. Slokaas 21-30: Oupacchandhasikam
4. Slokaas 31-40: Maalini
5. Slokaas 41-50: Mandhaakraanthaa
6. Slokaas 51-60: Nathkutakam
7. Slokaas 61-70: SikariNi
8. Slokaas 71-80: HariNi
9. Slokaas 81-90: Pruthvee
10. Slokaas 91-104: Vasantha Tilakaa
11. Slokaas 105& 106: Maalini again
12. Slokaas 107& 108: Sardhoola Vikriditham

In the tradition of Sri Sriraama DesikAcchAr Swamy, each set of the ten slokas have the essence of the ten Patthus of Thiruvaimozhi of Nammazhwaar.

According to this tradition, every set of ten reveals a particular meaning, which together covers the Ananatha KalyaaNa GuNams of the Lord of Thiruvenkatam. The ten meanings associated with the ten sets of ten slokas have been summarized by Srirama Desikaacchaar Swamy this way:

1. The Lord of Thiruvenkatam is the one, who can give Mokshaanugraham.
2. He comprehends everything and He is capable of carrying out whatever He chooses to do.
3. He destroys the enemies of those, who surrender unto Him and thereby seek His help.
4. He is the means for attaining ALL worthwhile goals.
5. He is the fruit of ALL worthwhile endeavours.
6. He can be reached easily thru the glorious means of Prapatthi.
7. He will rush to the help of the lowest and the highest with same speed, when they appeal to Him sincerely for help.
8. He is the Supreme Principle standing on top of Thiruvenkatam.
9. He is the one, who took the incarnations of Rama and Krishna.
10. He is the one, who can offer the happiness associated with Moksha right here on this earth.

Swami Desikan goes on to describe in detail the Anantha Kalyana Gunaas of Sriman Narayana in his Taatparya RatnaavaLi and Dramidopanishad Saaram. He is thus paying his tribute to Nammazhwaar’s Thiruvaimozhi in all of these three works. We will illustrate the ten essential meanings of Daya Satakam in the subsequent sections as revealed by Srirama Desikaacchaar Swamy in the tradition of his Achaarya, Navaneetham Krishnamaacchaar Swamy of Oppiliappan Koil.

26-Mar-2012

17-Mar-2012

Slokams

shrImaan.h ve~NkaTa naathaaryaH kavitaarkika kesarI.
vedaanthaachaarya varyo me sannidhattaaM sadaa hR^idi.

There are 108 slOkams in Sri Dayaa Sathakam composed by the GhaNDAvathAran, Swamy Desikan. These slOkams are about the Dayaa (anukampaa, KaruNaa) guNam of theLord of Seven Hills, ThiruvEnkatamudayAn and hence it has been appropriately named as Sri Dayaa Sathakam. Although the Lord has limitless auspicious guNams (anantha KalyANaguNams), it is His Dayaa guNam that makes all the other guNams shine. Therefore, SwamyDesikan eulogizes this unique and defining guNam of the Lord and salutes this embodimentof Dayaa guNam as the fifth Devi of he Lord (Dayaa Devi) along with the other four Devis: Sri, BhU, NeeLA and GodhA Devis. This Dayaa guNam of the Lord is solely responsible for the protection of the ChEthanams and hence Swamy Desikan praises this GuNam through 108 slOkams.

The Sri Sookthi of Dayaa sathakam is set up as a conversation between SwamyDesikan and Dayaa Devi to delight our minds and hearts. Here, Swamy Desikan refers often to the loftiness of Prapatthi as the easy to practice and unfailing means for gaining MokshAnandham. At the end of this Sathakam, Swamy Desikan alludes to Lord VenkatEsan crowning him with the title of “VedAntha Desikan” and enabling him to sing this sthOthram in praise of His Dayaa guNam. Those who recite this auspicious sthOthram daily would be the beneficiary of sarva MangaLams because of the special affection that the Lord of Thirumala has for this Sri Sookthi.

Slokam 1

1: SALUTATION TO THE THIRUMALA

prapadhye taM giriM praayaH shrInivaasaanukampayaa.
ixu saara sravantyeva yanmuurtyaa sharkaraayitam.h..1

(MEANING):

adiyEn seeks as refuge that sacred hill of ThiruvEnkatam, which has its origin from the flow of the river of Dayaa of the Lord (SrinivAsa anukampA); that nectarine flow constituted by the sweet sugar cane juice of Lord’s KaruNaa got crystallized and has become the veritable hill of Thiruvenkatam.

(COMMENTS):

The limitless, never ceasing Dayaa of Lord SrinivAsan of ThiruvEnkatam flows as a flood towards those, who sought His protection through the performance of SaraNAgathi. This flood of Dayaa is like the rapid flow of a river of sugar cane juice. It is but natural for the cane sugar juice to densify and become sugar first and rock candy next. Similarly, the ceaseless pravAham of the Lord’s delectable guNam of Dayaa densifies to become the most enjoyable hill of ThiruvEnkatam. Quite often, poets equate the abode of the Lord with the Lord Himself and His kalyANa guNams. Swamy Desikan follows this path shown by KurEsar, who saluted and offered his Prapatthi to the hills of ThirumAlirum ChOlai, where Lord Sundara Baahu resides. The Dayaa (KaruNaa) guNam is superior to all the auspicious guNams of the Lord.Swamy Desikan visualizes the embodiment of this KaruNa guNam taking the shape as the hills of Thirumala. The KaruNaa guNam of the Lord is the most superior guNam because it forgives all the insufferable trespasses of the Jeevans. This is the noble guNam that grants all the desired wishes of the chEthanams. This guNam flows like a river in flood and drenches the adiyArs with its anugraham. It is firm and resolute like a mountain. AdiyEn performs my Prapatthi to the embodiment of the Lord’s KaruNaa, Thirumalai. The key words of this slOkam are: “Tamm Girim PrapadhyE”.

Slokam 2

2. SALUTATIONS TO THE ACHARYA PARAMPARAI

vigaahe tIrtha bahulaaM shItalaaM guru santatim.h.
shrInivaasa dayaambhodhi parIvaaha paramparaam.h..2

(MEANING):

adiyEn immerses deeply in the overflowing rivulets of AchArya Paramparai linked to the ocean of Dayaa of the Lord; these streams of interlinked AchArya paramaparai originating from the Lord Himself are full of cooling waters to quench our hot samsAric afflictions and they are adorned with many steps to enter into for immersion.

(COMMENTS):

Swamy Desikan states here that he commences the composition of Sri Dayaa Sathakam with the salutation to the AchArya Paramparai to have the blessings of uninterrupted flow. He compares the vast KaruNai of the Lord of ThiruvEnkatam to a huge water shed from which many rivers flow out. The AchArya are like ghats (structures with descending steps) to immerse in the flowing waters of the rivers. If there are no thuRais (ghats), we can not enter safely into the comforting and cool waters of the Lord’s Dayaa. Without the AchArya Paramparai, we can not link up with the Lord’s Dayaa guNam and experience its sukham. The key words of this slOkam are “SrinivAsa DayAmbhOdhi pareevAha ParamparAm(aham) vigAhE”. AchArya Paramparai is compared to the river with many safe ghAts to enterthe dayAaa pravAham of the Lord and experience it. All around Thirumala temple are many sacred theerthams like KOneri, AakAsa Ganga, Swamy PushkaraNi and others, which are cool like the AchAryAs

Slokam 3

3. SALUTATIONS TO THE AZHWARS

kR^itinaH kamalaavaasa kaaruNyai kaantino bhaje.
dhatte yatsUkti rUpeNa trivedI sarvayogyataam.h..3

(MEANING):

The key words of this slOkam are: “KamalA Vaasa KaaruNya yEkAnthika: kruthina:(aham) bhajE”. Here, Swamy Desikan salutes the AzhwArs because they are the fortunate ones (BhAgyasaalis/ Kruthina:). They are fortunate because they have taken their refuge only in the Dayaa guNam of the Lord, the divine consort of the Lord, Sri Devi. Nothing else matters to them. They are ParamaikAnthis with total faith in the Lord’s KaaruNyam. The Kula Pathi for the AzhwArs is Swamy NammAzhwAr. He was born in the Jaathi outside Brahmins, KashathriyAs and VaisyAs and was not eligible hence to study the VedAs. Out of Swamy NammAzhwAr and other AzhwAr’s compassion for those who are not eligible to study the VedAs, they captured the inner meanings of all the VedAs for the upliftment (Ujjeevanam) of EVERY ONE through their divine Paasurams. The blessed AzhwArs distilled thus the essence of Sanskrit Vedams into Tamil MaRais. Swamy Desikan salutes these AzhwArs(kruthina:), who performed the MahOpakAram of making every one qualified (Sarva Yogyathaa) to access the three VedAs, whose study is limited only to the thrai varNikAs. By embodying the three VedAs with their TamiL dhivya prabhandhams ( ThrivEdhi Yath SookthiroopENa), the AzhwArs made every one eligible (Sarva yOgyathAm dhatthE) to comprehendthe inner meanings of the three VedAs.

Slokam 4

4. SALUTATIONS TO SAGE PARASARAMUNI, THE AUTHOR OF SRI VISHNU PURANAM

paraashara mukhaan.h vande bhagIratha naye sthitaan.h.
kamalaa kaanta kaaruNya ga~Ngaaplaavita madvidhaan.h..4

(MEANING):

adiyEn salutes Sages like Paraasara, who stand in the position of Bhagirathan to immerse me in the KaruNA pravAham of Lord SrinivAsan just as Bhagirathan brought GangA to soak his ancestors’ ashes to bring them back to life. Due to the curse of Sage Kapila, the predecessors of King BhagirathA were reduced to ashes. Through severe penance, Bhagirathan brought the sacred Ganga from the upper worlds to this earth and wetted the ashes of his predecessors to rejuvenate them. Sages like ParAsarar, VaalmIki and VyAsar are like Bhagirathan; they created VishNu PurANam,Srimath RaamAyaNam and MahA BhAratham respectively to uplift us from our sinful ways and to direct us towards the auspicious path of Moksham. Similarly, the flood of KaruNai of Lord SrinivAsan immerses us in it and we gain Sadhgathi. Swamy Desikan thanks the Sages ParAsara et al for protecting us.

Slokam 5

5. SALUTATIONS TO VISHVAKSENAR

asheSha vighna shamanam.h anIkeshvaram.h aashraye.
shrImataH karuNaambhodhau shixaa srota ivotthitam.h..5

(MEANING):

adiyEn salutes Sri VishvaksEnar, the commander general of the Lord’s armies, who is likea canal originating from the ocean of Mercy of Lord SrinivAsa. He has been given the power to chastise and correct the erring chEthanams to remove the obstacles that stand in the way of their travel through the path of light to reach Bhagavan’s supreme abode.Our Lord of the Seven Hills is addressed here as“Sreematha:”, the One who has Sri Devi residing on His chest. His unparalleled KaruNA is saluted as“Sreematha: KaruNAmbhOdhi”. Out of that shoreless ocean of KaruNA arises a canal named SikshA SrOtham(the correcting canal). The other name for that canal is VishvaksEnar, the chief of the Lord’s armies. His mission on behalf of His Lord is to chase away anything that stands in the way of the Jeevan’s approach to the Lord (asEsha Vigna samanam). In recognition of VishvaksEnar’s obstacles removing power, we perform VishvaksEna AarAdhanam at the beginning of all Vaidhika Ceremonies. adiyEn offers my salutations to VishvaksEnar of this Vaibhavam.

Slokam 6

6. VANDHANAMS TO SRI DEVI

samasta jananIM vande chaitanya stanya daayinIm.h.
shreyasIM shrInivaasasya karuNaamiva rUpiNIm.h..6

(MEANING):

adiyEn prostrates before the Supreme Mother of all the Universe (SrEyaseem Samastha Jananeem), the embodiment of KaruNA of Her Lord as it were (SrInivAsasya RoopiNeemKaruNAm iva). She nourishes us with Her breast milk of divine Jn~Anam (chaithanya: stanyadhAyineem). Her breast milk is the Tatthva Jn~Anam. With that nourishment, She helps usattain sathgathy. This compassionate upakAram makes Her the Mother of the Universe. When one thinks of Her MahOpakAram, one wonders whether She is the embodiment of Lord SrinivAsan’s KaruNaa

Slokam 7

7. VANDHANAM TO BHUMI DEVI

vande vR^iShagirIshasya mahiShIM vishva dhaariNIm.h.
tath krupaa pratighaataanaaM xamayaa vaaraNaM yayaa..7

(MEANING):

adiyEn’s salutations to BhUmi Devi, the divine consort of Lord SrinivAsan and is the cause behind the removal of all obstacles (PrathigAthAnam vaaraNam) that stand in the way of Her Lord’s KaruNai reaching us. She is the embodiment of forbearance (Kshamaa) and in that form, She facilitates the uninterrupted flow of Her Lord’s Dayaa to us, the SamsAris.Bhumi Devi is the bearer of the Universe (Viswa dhAriNee) with all of its charAcharams(sentients and insentients). She makes Her Lord put up with our many trespasses to His sAsthrams.

Slokam 8

8. SALUTATIONS TO NEELA DEVI

nishaamayatu maaM nIlaa yadbhoga paTalaiH dhruvam.h.
bhaavitaM shrInivaasasya bhakta doSheShvadarshanam.h..8

(MEANING):

May NeeLA PirAtti, the Divine Consort of the Lord, cast Her most merciful side glances on adiyEn. She makes sure that Her Lord is unable to see the dhOshams of the BhakthAs of Her Lord through Her enchanting glances (BhOga paDalai:) that intoxicate Her Lord. In this state of joy, Lord SrinivAsa can not identify the dhOshams of the devotee standing in front of Him. Their defects become invisible (adarsanam) thanks to the power of the enchanting glances of NeeLA Devi. Her other name is Nappinnai and Her SrungAra leelais become instrumental to protect the chEtanams from the anger of Her Lord. Overcome by the power of Her srungAra leelais, Lord SrinivAsan acts as though He has dhOshams in His eyes, which disable Him from recognizing the dhOshams of the erring chEthanams. The end result is the uninterrupted flow of KaruNai towards the ChEtanam from the SarvEswaran

Slokam 9

9. SALUTATIONS TO THE LORD OF LIMITLESS MERCY AT THIRUMALAI

kamapyanavadhIM vande karuNaa varuNaalayam.h.
vR^iShashaila taTasthaanaaM svayaM vyaktiM upaagatam.h..9

(MEANING):

adiyEn prostrates before that Ocean of Mercy (KaruNA VaruNAlayam), which is self-manifested (Svayam Vyakthim upAgatham) and presents itself in its limitless form (anavadhim) to all of its BhakthAs near the foot hills of Vrusha sailam ( Vrusha sailataDasTAnam svayam vyakthim upAgatham). This ocean of Mercy can not be measured by place, time or object. The waters of this limitless ocean are Bhagavath KaruNai.

Slokam 10

10. SALUTATION TO THE MERCY OF THE LORD OF ANJANADHRI

aki~njana nidhiM sUtim.h apavarga trivargayoH.

a~njanaadrIshvara dayaam.h abhiShTaumi nira~njanaam.h..10

(MEANING):

AdiyEn’s salutations to the blemishless (niranjana) Dayaa of the Lord of AnjanAdhri, thetreasure to those without any wealth (akimchana nidhi) and the growing field (soothi) for the crops of Moksham, Dharmam, arTam and Kaamam (Chathurvidha PurushArTams/ apavargathrivargayO:)

In this world, the poor derive a lot of benefits and sukham, when they become beneficiaries of some concealed treasure. For discovering the wealth hidden under the earth,one needs to apply coleriyum (anjanam) to the eyes. The Lord stands on Anjana hill (adhri)and His KaruNai is like a treasure. Those who want to benefit from this treasure to gain sathgathy adopt the easy to practice Prapatthi anushtAnam and become beneficiaries of the chathurvitha PurushArTams. The KaruNai of AnjanAdhri Iswaran is blemishless and flows readily towards every devotee without making any distinction about their Jaathi, Kulam or gender. adiyEn salutes that Utthama guNam of KaruNai of the Lord of AnjanAdhri

Slokam 11

anuchara shaktyaadi guNaam.h agresara bodha virachitaalokaam.h.
svaadhIna vR^iShagirIshaaM svayaM prabhUtaaM pramaaNayaami dayaam.h..11

(MEANING):

adiyEn seeks as my foundation for my rakshaNam DayA DEvi (DayAM PramANayAmi).She has Her Lord under her influence (svaadheena Vrusha Gireesam). She is followed by the assembly of Bhagavaan’s five guNams: Balam, Iswaryam, sakthi, Veeryam and Tejas (anuchara Sakthi aadhi guNam). The sixth guNam, Jn~Anam, goes in front announcing the Kattiyam of “Jaya, Jaya” to Dayaa Devi. That Jn~Ana guNam in front of Dayaa Devi is like the hand torch to light the way (agrEsara BhOdha virachitha AalOkAm). She is the queen of the Lord of Thirumalai without parallel (Svayam PrabhUthAm).

(COMMENTS):

When a queen travels on the streets of her Capitol at night,there are servants who carry lighted torches to illuminate the way. Her retinue follows behind. Her adoring Lord accompanies her. In this state, she has very few people equal to her. She shines supreme. Similarly the Dayaa Devi, the divine consort of the Lord is an unmatched queen in Her Vaibhavam. When She sets forth to protect a Jeevan in trouble, among Her six guNams, Jn~Anam goes in front of Her to illuminate Her path. The other five follow Her to help Her. Dayaa Devi with such parivAramhas Her Lord under Her influence. There is no one superior to Her. Therefore, adiyEn leaves the burden of my protection to Her. This slOkam suggests that Bhagavaan’s Jn~Ana guNam comprehends the state of suffering of the Jeevan and uses the Sakthi, Balam andother guNams to protect the jeevan

Slokam 12

api nikhila loka sucharita muShin.h dhaya durita mUrchchhanaa juShTam.h.
sa~njIvayati daye maam.h a~njana girinaatha ra~njanI bhavatI..12

(MEANING):

Oh Dayaa Devi, who gladdens the heart of ThiruvEngadamudayAn should bring me back to life as I stay in a state of coma from the effects of the mighty assembly of sins of mine. The nature and severity of adiyEn’s sins are such that they can consume in one sip the integrated assembly of the puNyams of all the people.

(COMMENTS):

Oh Dayaa Devi! You are adiyEn’s Mother. It is Your responsibility to protect Your child. There is no limit to the sins that I have accumulated. When one compares the weight of my sins with those of the puNyams of the rest of the jeevans of the world, it would become clear my sins outweigh the other’s puNyams decisively. adiyEn’s sins can suck up in one gulp all the puNyams of the others. The power of these pApams has knocked me into a state of stupor. Your Lord resides in the ThiruvEngaDam hills known for its medicinal herbs(Oushadhis). He is a celebrated Doctor, who specializes in curing the diseases of SamsAram Through Your charm and conductance, You endear the Lord of Thirumala. Therefore, He will not ignore Your pleas. Oh Dayaa Devi! adiyEn appeals to You to plead with Your Lord to chase away my sins, restore me from my trance like state and bless me with auspicious life.

Slokam 13

bhagavati daye bhavatyaa vR^iShagiri naathe samaaplute tu~Nge.
apratigha majjanaanaaM hastaalambo madaagasaaM mR^igyaH..13

(MEANING):

Oh Daya Devi sharing the six GuNams (Bhagavathy)! Your Lord resides on the top of a tall hill. He is immersed in Your Dayaa GuNam and struggles to hold His feet steady as He is impacted by Your flood. If that were to be so, there is no chance for my sins to escape the impact of Your flood. When He struggles under Your KaruNaa pravAham, the thought in His mind about my sins also gets sunk. You have the first rank among His auspicious guNams. When His mind filled with thoughts about You, He has no recourse except to shower His cool glances on me, banish my sins and protect me.

Slokam 14

kR^ipaNa jana kalpa latikaaM kR^itaaparaadhasya niShkriyaam.h aadhyaam.h.
vR^iShagiri naatha daye tvaaM vidanti saMsaara taariNIM vibudhaaH..14

(MEANING):


Oh Divine Consort of the Lord of Vrusha Giri (Vrusha Giri naaTa DayE)! Thou art the boon granting Kalpakaa creeper to those who have no capabilities to practice arduousupAyams like Bhakthi Yogam (Thvam krupaNa jana Kalpa lathikaa). They perform instead SaraNagathy to You. These akinchana janams know that You are the primary help in performing prescribed purificatory PrAyascchitthams to destroy their huge bundles of sins( ThvAm ViBhuthA: krutha aparAdhasya AadhyAm nishkriyAm ithi vidhanthi). These wise ones comprehend You as the One, who uplifts them from the terrifying ocean of SamsAram (ThvAM SamsAra ThaariNee ithi vidhanthy).

Slokam 15

vR^iShagiri gR^ihamedhi guNaaH bodha balaishvarya vIrya shakti mukhaaH.
doShaa bhaveyurete yadi naama daye tvayaa vinaabhUtaaH..15

(MEANING):

Oh Dayaa Devi! The six GuNams of Jn~Anam, Balam, Iswaryam, Sakthi, Veeryam and Tejas are the resident guNams of the Lord, who observes grahasthAsramam with You to protect His Viswa Kudumpam (BhOdha-Bala-Iswarya-Veerya Sakthi mukhA: VrushagiriGruhamEdhi guNaa:). If these six guNmas that entitle Him to be recognized as BhagavAn were to leave Him, then they will all become dhOshams instead of being kalyANa guNams. If You (Dayaa Devi) are not with Your Lord, then they will become instruments for the punishment of the chEthanams. When You are united with Your Lord, they become overpowered by You and they join You instead of contesting You and the ultimate beneficiaries of that union are the chEtanams that get protected instead of being punished harshly. Because of this vaibhavam, Oh Dayaa Devi, You shine supreme among all the other guNams of the Lord.

Slokam 16

aasR^iShTi santataanaam.h aparaadhaanaaM nirodhinIM jagataH.
padmaa sahaaya karuNe pratisa~njara kelimaacharasi..16

(MEANING):

Oh Dayaa Devi of Lord SrinivAsa (PadhmA sahAya KaruNE)! You engage in the sport of praLayam (dissolution of the world of sentients and insentients). From the time of creation,the sentients (ChEthanams) accumulate gigantic piles of sins. There is no limit to the sins that they pile up. The ChEthanams do not take a rest from compiling these sins. At this state, how can they hope for sathgathi?

Oh Dayaa Devi! You decide to put an end to their sinful acts and initiate the sport of PraLayam. During the time of dissolution, the chEthanams do not have any sareeram or limbs (Indhriyams). They lie dormant in a state of torpor like a JaDa vasthu. In that state of existence, they have no possibility to accumulate sins. They are freed from the fatigue of experiencing sukhams and dukkhams as before. The habit of collecting sins is also broken during the state of being like a JaDa vasthu. Mothers concerned with the performance of mischievous acts by their children force them to take rest to disengage them from their chEshtais. When the children are rested and wake up, their propensity for engagement in dushta kaaryams will diminish. Similarly, Mother Dayaa DEvi, You initiate the sport of PraLyam to disconnect he chEthanams from their sinful acts (Jagatha: aparAdhAnAm nirOdhineem prathisanchara kELim Aacharasi).

Slokam 17

achith avishiShTaan.h pralaye jantU navalokya jaata nirvedaa.
karaNa kalebara yogaM vitarasi vR^iShashaila naatha karuNe tvam.h..17

(MEANING):

Oh KaruNai of ThiruvEngadamudayAn! Overcome by Your matchless compassion, You bless the chEthanams with Indhriyam and Sareeram as they say helpless like JaDa vasthus during the time of PraLayam. You are saddened by their plight and grant them the sambhandham with limbs and a body.

(COMMENTS):

Oh Dayaa Devi! As the chEthanams lie in a state of immobility and non-comprehension during the time of deluge and remind You of their state as achith avisishta Vasthu, You become saddened (Thvam janthUn avalOkya jaatha nirvEdhaa). You reflect on how they can pursue an aasthikaa life if they stay in that helpless state. You want to help them out of Your svAbhAvika dayaa. You grant them again another sareeram with indhriyams as well as clear Jn~Anam to conduct themselves with vivEkam in the new janmaa. All of these are your kind acts. Your initative is like that of the mother, who lets the naughty child sleep first, get some rest and thereafter take pity on it and wake that child up and feed it with delectable things to enjoy.

Slokam 18

anuguNa dashaarpitena shrIdhara karuNe samaahita snehaa.
shamayasi tamaH prajaanaaM shaastramayena sthira pradIpena..18

(MEANING):

The key words here are: “Sridhara KaruNE! SaasthramayEna sTira pradheepEna prajAnAm tama: Samayasi” (You light the steady lamp of Bhagavath Saasthrams to banish the darkness of ajn~Anam in the minds of the chEthanams). You light this lamp with great affection (samAhitha snEhaa) and with the right kind of wick (anuguNa dasaa arpithEna pradheepEna)

(COMMENTS):

One lights the lamp after adding the oil and placing the wick. That helps one find the way in the surrounding darkness and permits people to get to their destinations. Oh Mother Dayaa Devi! All the chEthanams are Your children. You light a lamp for their benefit. The affection that You have for them is the oil for that lamp. The auspicious guNams that arise at appropriate times are the wicks for that eternal lamp of the Bhagavath Saasthrams and the Vedams. The ajn~Anam of the Jeevans is removed by the lustre linked to the lamp and they travel on the paths laid out by the Saasthrams. Swamy Desikan implies that the provision of Bahgavath Saasthrams as the guiding lamp is an act of Dayaa DEvi.

Slokam 19

rUDhaa vR^iShaachala pateH paade mukha kaanti patralachchhaayaa.
karuNe sukhayasi vinataan.h kaTaaxa viTapaiH karaapacheya phalaiH..19

(MEANING):

Oh Dayaa Devi! You are a tree that originates at the sacred feet of the Lord of Venkatam. Your Lord’s mukha jyOthi blesses You with branches full of dense, beautiful leaves and low lying fruits on those branches that enable the chEthanams to pick and enjoy them.

(COMMENTS):

Oh Dayaa Devi! The KaruNai of the Lord of ThirvEngaDam makes You stand tall. You are like a Kalpakaa tree growing in Thirumala hills. When His devotees seek His rakshaNam, Your Lord’s heart is overjoyed and that is reflected in His face and that in turn makes the leaves of the Kalpakaa tree filled with youthful and tender leaves. The glances of the Lord on the devotees standing before Him (Lord SrinivAsan) transform into the branches of the tree sustaining the dense bunches of green leaves. The Phalans arising from the Lord KaDAkshams turn into the fruits that are easy to pick and enjoy. All these soubhAgyams are due to You says Swamy Desikan here.

Slokam 20

nayane vR^iShaachalendoH taaraa maitrIM dadhaanayaa karuNe.
dhR^iShTas tvayaiva janimaan.h apavargam.h akR^iShTa pachyaM anubhavati..20

(MEANING):

The key words here are: “Thvayaa yEva dhrushta: janimAn apavargam akrushtapacchyamanubahavathy”. Oh Dayaa Devi! The one who is born in this world gains Moksha Sukham without any striving, once Your merciful glances fall on that person at the time of birth. Swamy Desikan points out that it is the power of friendship of Dayaa Devi with the eyes of the Moon of ThiruvEngatam hills (VrushAchala IndhO: nayanE tArA maithreem dhadhAnayA ThvyA ), which achieves such results.

(COMMENTS):

Lord SrinivAsan is a feast for our eyes and is like the Beautiful Moon at Thirumala. Oh Dayaa Devi! You wish that Your Lord bless the chEthanams with His auspicious eyes. Therefore, You take a seat inside His eyes and generate His affection for the ChEthanams. At the time of birth of the ChEthanam in this world, You prompt your Lord to cast His benevolent glances on the chEthanam. This glance is known as the JaayamAna KaDAksham. The ChEthanam is now blessed to receive AchArya Sambhandham and travels onto Moksham through the anushtAnam of Bhakthi or Prapatthi yOgam. The reference to the birth of Bhudhan due to the affection between Chandran and His wife, TaarA is referred to bythe choice of the word “TaarA Maithree” by Swamy Desikan according to Sri Sriraama DesikAchAr Swamy.

Slokam 21

samayopanataistava pravaahaiH anukampe kR^ita saMplavaa dharitrI.
sharaNaagata sasya maalinIyaM vR^iShashailesha kR^iShIvalaM dhinoti..21

(MEANING):

Oh Dayaa Devi! Through the timely floods of Your Dayaa, the crop of PrapannAs get irrigated and nourished thoroughly and the Lord of ThiruvEnkatam, the farmer, who labors in His LeelA VibhUthi is delighted by Your efforts on His behalf

(COMMENTS):

In this world, a farmer tills the soil, seeds the fields, irrigates the growing crop with the waters from the river in anticipation of abundant harvest. He removes the weeds during the growing season and chases away the animals that might eat away the growing plants. When the fields are full of tall paddy sheaves, the farmer is very pleased with his efforts to have nurtured the seedlings to their full cycle of growth.In a similar manner, Bhumi is the field for growing the crops. The Lord of Thirumala is the toiling farmer working on those fields. The water that nourishes the field is the flood of Your Dayaa. Those who performed SaraNAgathy at the Lord’s sacred feet are the crops growing in that field. The tall hill from which The Lord oversees His crops is the sacred hill of Thiruvenkadam. Oh Dayaa Devi! Your Lord wishes that all the world thrive well. For this purpose, He unites the chEthanams with SadAchAryAs to be blessed with Tatthva Jn~Anamand UpAya anushtAnam (Bhakthi or Prapatthi). The Lord of Thirumala waits for the floods of Yours (Dayaa Devi) to immerse the seeded fields for optimal growth and protects with extraordinary care the growing crops from His perch on top of the hills. The Prapannas thriving from Your Dayaa and the Lord’s care bless the world with their presence. The Lord is pleased with His efforts and You (Dayaa Devi) are the reason for all these auspicious happenings.

Slokam 22

kalashodadhi saMpado bhavatyaaH karuNe sanmati mantha saMskR^itaayaaH.
amR^itaaM shamavaimi divya deham.h mR^ita sa~njIvanam.h a~njanaachalendoH..22

(MEANING):

DayA Devi! You are the cause behind the incarnation of the Lord on Thirumala hills as the ArchAvathAra Moorthy. His sacred archaa form has the power to awaken the dead (Mrutha sanjeevanam). Just as Chandran arose from the Milky ocean, when the DevAs andasurAs churned it with the help of BhagavAn, our Lord appeared from the ocean of Your Dayaa, when the pious ones churned You with the churning rod of their minds. Oh Lord of ThiruvEnkatam! You arose from the ocean of Dayaa the efforts of these people with the tool of their Sanmathy as rejuvenating nectar.

(COMMENTS):

When Mandhara mountain was used as a churning rod to bring out the visEsha Vasthus,the life saving nectar arose. Oh Dayaa Devi! when you who is comparable to the milky oceanin fame was churned by the pious-minded ones, the essence of Daya, Lord SrinivAsan appeared in His archA form to bless this world in His Suddha Satthva ThirumEni. Whoever that seeks this Lord of Yours as refuge is the recipient of all the boons that they seek including Moksham.

Slokam 23

jaladheriva shItataa daye tvaM vR^iShashailaadhipateH svabhaava bhUtaa. pralayaarabhaTI naTIM tadIxaaM prasabhaM graahayasi prasatti laasyam.h..23

(MEANING):

Oh Dayaa Devi! Just as coolness is an intrinsic attribute of the Ocean, You are the natural attribute (SvabhAva bhUthaa) of the Lord of Thirumala. You turn Him away from His fearsome dance that He performs during the time of PraLayam and forcefully change Him to dance His captivating and beautiful-to-behold dance of anugraham.

(COMMENTS):

Lord Srinivasan’s innate tendency is Compassion. Occasionally, He gets angry at the chEthanams that transgress His Saasthrams. His anger is fierce during those times. During the time of deluge (PraLayam), His sankalpam takes the form of a dancing lady performing dances that frighten one. During those scary times, Oh Dayaa Devi, You grapple the hands of the dancing lady (BhagavAn’s sankalpam) and forcefully influence Her to perform the dance of anugraham for the benefit of the chEthanams lying without naamams and roopams (Name and forms/ Indhriyams and Sareerams).

Slokam 24

praNata pratikuula mUla ghaatI pratighaH ko.api vR^iShaachaleshvarasya.
kalame yavasaapachaaya nItyaa karuNe kiMkarataaM tavopayaati..24

(MEANING):

Oh Dayaa DEvi! Yes, There are times in which Your Lord is angry. That is always directed at those, who show enemity to His devotees. That anger destroys the enemies of the BhagavathAs, who have sought Your Lord’s refuge. He has to use however Your power of mercy to protect His bhAgavathAs. His anger in those times becomes subservient to You to destroy the offending ones. Your Lord’s act of destruction of the enemies of His BhagavathAs is like the removal of harming weeds from a field of healthy crops. Your Lord’s anger aimed at the destruction of evil ones takes orders from You for this good cause.

(COMMENTS):

The theme is about the anger (prathigha:) of the VrushAchala Iswaran at the enemies of those, who sought His refuge (PraNatha prathikoolar). When the anger is excuted, the enemies are destroyed to their roots (PraNatha prathikoola moolaghAthee). It is like pulling the weeds to their roots in a field with growing crops (kaLamE yavasa apachAya neethi). During the engagement in this action, Your Lord’s anger attains subservience to You ( TavaKinkarathAm upayAthi) for the good of His PrapannAs.

Slokam 25

abahiShkR^ita nigrahaan.h vidantaH kamalaakaanta guNaan.h svatantrataadIn.h.
avikalpaM anugrahaM duhaanaaM bhavatImeva daye bhajanti santaH..25

(MEANING):

Oh Dayaa Devi! Lord Srinivasan has countless auspicious atributes like Svatantram, Veeryam, Sakthi et al. They are useful to come to the rescue of chEthanams and to punish the wicked, who attempt to harm those who have taken refuge in Him. Mother Dayaa Devi! You bless the chEthanams continually with Your flood of anugraham You do not have a place in Your heart for punishment. It is for these resons that those with discriminating intellect seek Your refuge driven by their clear knowledge about Your incapacity for displaying anger. The key words are: “Santha: avikalpam anugraham dhuhAnam BhavatheemEva bhajanthy”. Daya Devi has no doctrine except anugraham (avikalpam anugraham) and nigraham has no place in Her list of GuNams.

Slokam 26

kamalaanilayastvayaa dayaaluH karuNe niShkaruNaa nirUpaNe tvam.h.
ata eva hi taavakaashritaanaaM duritaanaaM bhavati tvadeva bhItiH..26

(MEANING):

Oh DayA DEvi! He is empowered by You to be hailed as a DayALu (Most Compassionate One). “KaruNE! Kamalaa Nilaya: Thvayaa dayALu:”. It is because You never leave His side. Your association with others make them also DayaaLu. When one reflects deeply, it becomes clear that You do not have KaruNai (Dayaa) in You. In this world, people fear those, who have no KaruNai. The sins of those, who have sought refuge in You, become afraid of You although they do not pay heed to others. They take flight and run away. It is for these reasons we argue that You have no Dayaa that leads to the sins running away from you in a frightened state.

Slokam 27

atala~Nghita shaasaneShvabhIxNaM vR^iShashailaadhipatir.h vijR^imbhitoShmaa.
punareva daye xamaa nidaanaiH bhavatIM aadrayate bhavatya dhInaiH..27

(MEANING):

Oh Dayaa Devi! VedAs and Smruthis are the commands of Lord SrinivAsa. The chEthanams should adhere to them. If they do not do so, they transgress His commands. Those in this samsAra maNDalam violate His commands without let. As a result the anger of the Lord at them grows exponentially. He will commence therefore to punish them for their transgressions. You can not live with that nigraham (anger) of Your Lord. Therefore You encourage the offenders to do PrAyascchitthams (redemptive acts) according to their abilities. The PrAyascchitthams performed by them reduce the anger of the Lord. The Lord is pleasedand continues to be under Your control. Thus, Dayaa Devi, You save these erring chEthanams and set them on the way to the pious path.

Slokam 28

karuNe duriteShu maamakeShu pratikaaraantara durjayeShu khinnaH.kavachaayitayaa tvayaiva shaar~Ngii vijayasthaanaM upaashrito vR^iShaadrim.h..28

(MEANING):

Oh Dayaa Devi! When Your Lord recognizes that He can not win over the fierce sins of the chEthanams, He is overcome with sorrow. He takes His bow of Saarngam, adorns You as His protective shield and arrives at the victory spot of Thirumala to win in the battle.

(COMMENTS):

Oh Dayaa Devi! The sins of mine are of many kinds. Lord recognizes them as His enemies and wishes to destroy them by every means. These sins fight Him fiercely and act as piercing arrows in His heart. He suffers from them. To protect Himself, He wears You as His shield and arrives at ThiruvEnkatam hill to battle with my sins. Your Lord recognizes that my sins will take flight, the moment they see the hills of Thiruvenkatam. Your Lord stays permanently at Thirumala with You and You act as the shield so that no sins will enter my heart in future as well.

Slokam 29

mayi tiShThati duShkR^itaaM pradhaane mitadoShaan.h itaraan.h vichinvatI tvam.h.aparaadhagaNaiH apUrNakuxiH kamalaa kaanta daye kathaM bhavitrI..29

(MEANING):

Oh Dayaa Devi, the divine consort of SrinivAsa! You have a big stomach. We have to provide abundant food to quench Your hunger. The food for Your stomach is the assembly of sins of the chEthanams. There is no one in the world, who can give You abundant food like myself since I am the first among the sinners and as such have huge amount of food for you to consume to satisfy Your giant appetite; otherwise, how can You survive? You do not therefore need to seek others with small bundles of sins to offer You and make You suffer from the pangs of hunger.

Slokam 30

ahamasmi aparaadha chakravarthI karuNe tvam.h cha guNeShu saarvabhaumi.
viduShI sthitim.h IdhR^ishIM svayaM maaM vR^iSha shaileshvara paadasaat kuruthvam. 30

(MEANING):


Dayaa Devi! I am the emperor of all sins (ayam asmi aparAdha chakravarthy). The sins are all my subjects in my kingdom. You are the Empress presiding over Your Lord’s ananthaKalyANa GuNams (KaruNE! Thvam cha GuNEshu Saarvabhoumi). Knowing this disparity between us, as an Empress, You should invade my kingdom of sins, conquer and take me as a prisoner of war and place me at the sacred feet of Your Lord at Thirumala. The prayer to Dayaa Devi as the Empress of the Lord’s KalyANa guNams is to destroy the sins of the leading sinner and place him at the lotus feet of the Lord of ThiruvEnkatam.

Slokam 31

ashithila karaNe.asmin.h axata shvaasa vR^ittau
vapuShi gamana yogye vaasam.h aasaadayeyam.h.
vR^iShagiri kaTakeShu vya~njayatsu pratItaiH
madhu mathana daye tvaaM vaari dhaaraa visheShaiH.. 31

(MEANING):

The key words in this slOkam are: “DayE! Vrushagiri kaDakEshu vaasam AasadhayEyam” (May I be blessed to live in the foothills of ThiruvEnkatam). The prayer is to Dayaa Devi. The prayer is to get to live there, while the limbs are strong and the PrANa vaayu is flowing well. If they are not in tact, it will be difficult even to climb the hills and get to the foot hills to live there at ThiruvEnkatam and enjoy the sevai to the Lord. There are many water falls in Thirumalaa and when adiyEn looks at them, it makes me wonder, whether their abundant flow is due to the flood of mercy that you represent. The water falls remind Swamy Desikan of the copious flow of the KaruNaa of Dayaa Devi.

(COMMENTS):

Swamy Desikan’s prayer is to get to live in the foot hills of ThiruvEnkatam, while his sareeram is supported by firm limbs (asmin vapushE aSiTila karaNE), his breathing and flow of oxygen is in good shape (akshatha svAsa vrutthou) and he is able to walk without difficulty (gamana yOgYe). He addresses this prayer to land in Thiruvenkatam hills to the divine consort of Madhusoodhanan (Madhu MaTana DayE).

Slokam 32

avidita nija yogaxemam.h aatmaana bhig~naM
guNa lava rahitaM maaM goptukaamaa daye tvam.h
paravati chaturaiste vibhramaiH shrInivaase
bahumatiM anapaayaaM vindasi shrIdharaNyoH.. 32

(MEANING):

Oh Dayaa Devi: I am a very lowly person (GuNa lava rahithan) without any auspicious guNams. adiyEn does not know how to acquire fitness for a new and elevated station or to protect that position once it comes my way (aham avidhitha nija yOga KshEmam). Further, adiyEn does not know about the Aathma and the tatthvam that Aathma is different form Sareeram and that is eternal and is a unconditional servant of the Lord. (aham AathmaabijN~an). adiyEn has no auspicious guNams. Oh Dayaa Devi! Yet, You have decided to offer your protection to me (gOpthukAmaa) even in this undeserving state. You perform many captivating acts to gain and hold the attention of Your Lord, ThiruvenkatamudayAn ( Thvam chathurai: tE vibramai: SrinivAsE paravathy). He is under the spell of those enchanting deeds of Yours and comes under Your influence. In that state, He is eager to do what You command. Sri DEvi and BhU Devi at Your side look at this scene and admire Your cleverness to have their Lord in Your hold. They respect You for this accomplishment always.Both the Devis are also keen on saving adiyEn but it appears that Lord SrinivAsan does not pay any heed to their pleas. They do not get jealous over Your success, where they have failed. They are happy that You succeeded in a task that they wanted to get done. They hold You in high esteem forever for this reason (Sri DharaNyO: anapAyam bahumathim vindhasi).

Slokam 33

phala vitaraNa daxaM paxapaataanabhij~naM
praguNa manuvidheyaM praapya padmaa sahaayam.h.
mahati guNa samaaje maanapUrvaM daye tvaM
prativadasi yathaarhaM paapmanaaM maamakaanaam.h.. 33

(MEANING):

Oh Dayaa Devi! adiyEn has accumulated limitless sins. The court is in sessions to decidein my case before the judge. Your Lord is the principal judge to listen to the hearings in my case. Periya Piraatti assists Him as the secondary judge. Your Lord is impartial and metes out the right rewards and punishments in proportion to the KarmAs of the Jeevans. He is well known for His fairness. Every one can approach Him for fair treatment. Oh Dayaa Devi! In that court of that Lord, You have decided to take the role of the attorney for the defendant (adiyEn) out of Your compassion for me (mAna poorvakam), who stands accused.You advance opposing arguments for my sins that charge me for various deeds. You make reference to the Prapathti sAsthram and stress that all my sins have been forgiven by the Prapatthi performed by me and destroy the arguments of the Vaadhis (MaamakAnAm pApmAnam yaTArham prathivadhasi). The judge rules in Your favor and You win this caseand thus protect adiyEn.

Slokam 34

anubhavitum.h aghaughaM naalamaagami kaalaH
prashamayituM asheShaM niShkriyaabhiH na shakyam.h.
svayamiti hi daye tvaM svIkR^ita shrInivaasaa
shithilata bhava bhItiH shreyase jaayase naH..34

(MEANING):

Oh Dayaa Devi! All the years to come are not enough to experience the effects of my accumulated sins (aga Okam asEsham anubahvithum AakAmi kaala: na alam). The prAyscchitthams performed to expiate them are not adequate either (nishkriyAbhi: praSamayithum na sakyam). Recognizing these grave deficeincies, You get Lord SrinivAsanunder Your control (ithi svayam sveekrutha SrinivAsaa Thvam) and chase away our fears about the SamsAram (siTiltha bhava bheethi:) and come on the scene for our benefit (na:SrEyasE jaayasE hi). Your Lord does not ignore Your appeal and forgives our sins for having done Prapatthi to Him earlier

Slokam 35

avataraNa visheShaiH aatma lIlaapadeshaiH
avamatiM anukampe manda chitteShu vindan.h.
vR^iShabha shikhari naathaH tvannideshena nUnaM
bhajati sharaNa bhaajaaM bhaavino janma bhedaan.h..35

(MEANING):

Oh DayA DEvi! This is for sure (idham noonam). Your Lord takes many avathArams for the sake of His SaraNAgathAs (SaraNa bhAjAm bhAvina: janma bhEdhAn bhajathi). It is You who has persuaded Him successfully to take on these avathArams (as Fish, Tortoise and VarAham etc.) to fulfill His vows as the SaraNAgatha Rakshakan. In these avathArams, He is addressed derisively by ill willed ones like HiraNyan, RaavaNan and SisupAlan. One can question and wonder why the all powerful Lord should expose Himself to these insults . PurANAs explain the origin of these avathArams as His sport (Leelaa)

Slokam 36

parahitam.h anukampe bhaavayantyaaM bhavatyaaM
sthiramanupadhi haardaM shrInivaaso dadhaanaH.
lalita ruchiShu laxmI bhUmi nIlaasu nUnaM
prathayati bahumaanaM tvatpratichchhanda budhyaa..36

(MEANING):

Dayaa Devi! You always think of performing benevolent acts to all “ Thvam ParahithambhAvayanthi”. This proclivity is not commonly shared by others. Lord SrinivAsa has firm and intrinsic love for You (BhavathyAm sTiram anupadhi hArdham dhadhAna:). MahA Lakshmi and BhU Devi are known for their enchanting beauty. Your Lord has the highest affection for them too. Why so ? He holds them in high esteem because He recognizes Them as Your Prathibhimbhams (Lakshmi BhUmi NeeLAsu Thvath prathicchandha buddhyA bahumAnam praTayathi). Hence, it is no wonder that He adores You so very much and holds you very dear to His heart.

Slokam 37

vR^iShagiri savidheShu vyaajato vaasa bhaajaaM
durita kaluShitaanaaM dUyamaanaa daye tvaM.
karaNa vilaya kaale kaandishIka smR^itInaaM
smarayasi bahulIlaM maadhavaM saavadhaanaa..37

(MEANING):

Oh Dayaa Devi! It is not essential to live at ThiruvEnkatam. It is enough to stay in places near to the foothills of ThiruvEnkatam. It is not necessary to have the thought that this is a PuNya KshEthram and we can get Sathgathi by living here. It is alright if you arrive at ThiruvEnkatam seeking a livelihood. You worry about these residents even if they do not worry about the magnitude of their sins and the impact of those sins on them. Knowing the calamity that would fall on them, You decide to help them. This help of Yours out of Your compassion has no parallel.

Slokam 38

dishi dishi gati vidbhir.h deshikair.h nIyamaanaa
sthirataram.h anukampe styaana lagnaa guNaistvam.h.
parigata vR^iShashailaM paaram.h aaropayantI
bhava jaladhi gataanaaM pota paatrI bhavitrI..38

(MEANING):

The key words here are : “ Thvam Bhava Jaladhi gathAnAm pOtha pAthree bhavithree”.(You have become the boat to ferry the chEthanams across that are being tossed about in the ocean of SamsAram). Assuring these distressed souls’ safe journey, You transport them to the other shore of SamsAric ocean, Namely, the Lord of ThiruvEnkatam.

(COMMENTS):

It is common that boats give a ride to those who get tossed around in the sea. The skilled boatsman knows the way to the safe shore. His boat is firmly secured with strong ropes. In a similar way, Dayaa Devi, You serve as a safe boat to those struggling in the dangerous waters of SamsAram. The GuNams of Jn~Anam and Sakthi of the Lord of ThiruvEnkatam act as the ropes binding You. The sadhAchAryAs, who are proficient in the UpAyams (Prapatthi,Bhakthi Yogams) serve as the boatsmen. These AchAryAs bring the ChEthanams with Yourhelp to Your Lord at ThiruvEnkatam. He is the safe shore to be attained. Therefore, You serve as the important boat in this matter of rescuing and delivering the samsAris at Your Lord’s feet to enjoy MokshAnandham.

Slokam 39

parimita phala sa~Ngaat.h praaNinaH kiMpachaanaa
nigama vipaNi madhye nitya muktaanuShaktam.h.
prasadanaM anukampe praaptavatyaa bhavatyaa
vR^iShagiri harinIlaM vya~njitaM nirvishanti.. 39

(MEANING):

Oh Dayaa Devi! Vedam is like a big bazaar. All items are available there. The chEthanams desire to acquire items at the bazaar that is appropriate for their intellect. Those with limited knowledge would concentrate on mastering the vedic sections dealing with insignificant phalans for their use. You take pity on them and become concerned about them staying away from sections dealing with the way to gain the lofty fruits of Moksham as opposed to focusing on the sections that yield alpa phalans. Out of Your Dayaa guNam, You turn their attention to the sections describing the ways to attain Moksha sukham. The visitors to that market comprehends now the power of Moksham and turn their efforts to practise the upAyams designed by the Vedam to gain Moksham. Dayaa Devi! You instruct these aspirants (Mumukshus) that the One identified by the VedAs (Veda PrathipAdhyan) is the Supreme Being standing on top of ThiruvEnkatam hills. The aspirants now enjoy the Indhraneelarathnam, ThiruvEnkadamudayAn. It is only because of Your compassion that the consumers in the Vedic bazaar transformed their gaze away from their search for insignificant goals (Parimitha Phalan) and pursue instead the lofty MokshOpAyams (aparimitha phalan). Youtake them as it were by hand in the Vedic bazaar and have a guided tour to point out the particular Vedic items that yield lasting phalans.

Slokam 40

tvayi bahumati hInaH shrInivaasaanukampe
jagati gatimihaanyaaM devi sammanyate yaH.
sa khalu vibudha sindhau sannikarShe vahantyaaM
shamayati mR^igatR^iShNaa vIchikaabhiH pipaasaam.h..40

(MEANING):

Oh Dayaa Devi wedded to ThiruvEnkatamudayAn! You help the lowly and the lofty chEthanams. Your help in this regard is matchless. There are no difficulties in seeking and receiving Your invaluable help. Having the highest reverence for You and performing SaraNAgathy at Your sacred feet is the secure way for the well being of the SamsAri. Anyone approaching others as his object of help and goal is a fool. The behavior of such a misguided person is like that of a thirsty one who considers that the cool waters of the nearby Ganges as irrelevant and chases after a mirage to find the water to satisfy his thirst ( viBhudha sindhousannikarshE vahanthyAm, mrugha thrushNA veechikAbhi: pipAsAm Samayathi khalu ?).

16-Mar-2012

Slokam 41

aaj~naaM khyaatiM dhanamanucharaan.h aadhi raajyaadikaM vaa
kaale dhR^iShTvaa kamala vasater apyaki~nchit.h karaaNi.
padmaa kaantaM praNihitavatIM paalane.ananya saadhye
saaraabhij~naa jagati kR^itinaH saMshrayante daye tvaam.h..41

(MEANING):

The key words in this slOkam are: “DayE! Jagathi Saara abhij~naa: kruthina: ananyasaadhyE paalanE PadhmA Kaantham PraNihithavatheem ThvAm SamSrayanthE” (OhDayaa Devi! In this world, the fortunate ones with discriminating intellects seek refuge in You, who has appointed Lord SrinivAsan to engage in the act of protection, which is beyondthe reach of all the dEvAs).

(COMMENTS):

Oh DayA Devi! Brahma Devan’s position is a lofty one. He creates all beings and is the Lord of all ANDams. He is higher in rank than Siva and IndhrA. Brahman arose out of the Lord’s navel. His orders reach everywhere. He has great vaibhavam, riches and retinue. There is however a limit to all these glories of Brahma Devan. He performed austere penance, accumulated PuNyams and became eligible for this lofty rank. Once these PuNyams areexhausted, He takes on the next birth because He is a Karma Vasyan. Even while BrahmA was reigning, the asurAs stole the VedAs from Him and Your Lord as HayagrIvan had to rescue them and return them to BrahmA to continue with His assigned work of creation. If this is the helpless lot of BrahmA, we can guess the powerlessness of the other DevAs subservient to BrahmA. In this world, even the greatest of glories wane away with time. They are all asArams (not lasting and hence insignificant). VivEk is comprehend these unstablenature of these Vaibhavams Therefore, the VivEkis seek Your refuge. Why So ? No one other than Bhagavaan can protect this world. You order Lord SrinivAsa and Periya PirAtti (MahA Lakshmi) to assume the responsibilities of protection of the world and its beings. Empowered by You, Your Lord engages in the act of protection. The VivEkis understand this tatthvam. They seek Your refuge to gain everlasting MokshAnandham.

Slokam 42

prajaapatya prabhR^iti vibhavaM prexya paryaaya duHkhaM
janmaa kaa~Nxan.h vR^iShagiri vane jagmuShaaM tasthuShaaM vaa.
aashaasaanaaH katichana vibhostvat.h pariShva~Nga dhanyaiH
a~NgIkaaraM xaNamapi daye haarda tu~Ngai rapaa~Ngai..42

(MEANING):

The key words here are : “DayE! Kathichana Vrusha Giri vanE jagmushAm tasthushAm vaa janam AkAnkshan” (Oh DayA Devi! some MahA VivEkis and Parama BhakthAs want to exist as stationary or mobile beings in the forests of Your Lord at Thirumala). Why would they (Brahma Jn~Anis like KulasEkhara AzhwAr) want such a status to be a tree or fish at ThirumalA and long for it? It is because they are fully aware of the impermanence of the wealth of BrahmA, IndhrA and the kings of this world. They also know that these wealth and glories only end up in sorrow and is fraught with sufferings (Brahma losing the VedAs and Indhran being attacked by the asurAs). Therefore, the minds of these Brahma Jn~Anis do not hanker after these alpasukhams and asArams. They wish to be born in Thirumala hills and dales as a river, tree, birdetc. To them the blessings of such a birth is superior to the glories of Brahma pattam. Their reasoning is that the Lord’s affectionate glances might fall on them some time along with those of Yourself (DayA Devi’s). The goal of being blessed with Both of Your KrupA KaDAksham is the driving force for their desire to be born in any form at Thirumala

Slokam 43

naabhi padma sphuraNa subhagaa navya nIlotpalaabhaa
krIDaa shailaM kamapi karuNe vR^iNvatI ve~NkaTaakyam.h.
shItaa nityaM prasadanavatii shraddadhaanaavagaahyaa
divyaa kaachijjayati mahatI dIrghikaa taavakInaa.. 43

(MEANING):

Here, Swamy Desikan compares DayA Devi to be a cool pond in the body of the Lord of ThiruvEnkatam, which quells the heat of samsAric sufferings. Oh DayA Devi! The hills of ThiruvEnkatam exist as a sporting arena for You as the Queen of the Lord of Thirumala. In these hills, the Lord’s auspicious body shines as a clear, cool pond for your bathing comfort.In that pond, the naabhi kamalam (Navel lotus) stands up distinctly. The waters of the pond are of a bluish-black color (ShyAmaLa hue) reflecting the beautiful complexion of Your Lord. The darsanam of that ThirumEni of Your Lord is delectable to enjoy. It is a feast to the eyes of His bhakthAs. This fatigue removing pond to ward off the heat of the summer of SamsAram matches Your glories and is resplendent at Thirumala

Slokam 44

yasmin.h dR^iShTe taditara sukhair.h gamyate goShpadatvaM
satyaM j~naanaM tribhiravadhibhir.h muktamaananda sindhum.h.
tvat.h svIkaaraat.h tamiha kR^itinaH sUri bR^indaanu bhaavyam.h
nityaa pUrvaM nidhimiva daye nirvishant.h ya~njanaadrau.. 44

(MEANING):

The key words here are : “DayE! Aanandha Sindhum Tamm Thvath sveekArAth,kruthina: iha Anjanaadhrou nidhimiva nirviSanthy” (Oh Dayaa Devi! The fortunate ones enjoy Your Lord, the Ocean of bliss, in this world as a treasure since You have accepted Him as Your Lord). His svaroopam does not ever change. For Him. there is no change in form like insentients; there is no change in SvabhAvam as in the case of the sentients. His svarooppam will also shine as the embodiment of Jn~Anam. We can not pin point Him as being limited to desa, Kaala, Vasthu parameters. He is present at all times in all things and forms. He is of the form of limitless bliss. The eternally liberated jeevans (nithya sooris) and the Muktha Jeevans enjoy Him without let. However long one enjoys Him, He is insatiable and appears in newer and newer forms. When one enjoys Him, all the other sukhams will be insignificant. The comparison is between the vastness of the Ocean and the water collected in a cavity formed by a cow’s hoof is appropriate, when one recalls the bliss of enjoying the Lord and other sukhams. Oh DayaaDevi! You should graciously catalyze our enjoyment of Your Lord. When You accept us the chEthanams, then we become BhAgyasAlis. Such blessed ones enjoy the Lord as their treasure at Thirumala with Your help.

Slokam 45

saaraM labdhvaa kamapi mahataH shrInivaasaamburaasheH
kaale kaale ghana rasavati kaalikevaanukampe.
vyakton.h meShaa mR^igapati girau vishvam.h aapyaayayantI
shIlopaj~naM xarati bhavati shItalaM sadguNaugham.h..45

(MEANING):

The key words here are: “ AnukampE! mahatha: SrinivAsa amburAsE: kamapi saaramlabdhvA kaalE kaalE Seela upaj~nam SeethaLam sath guNa Ogam ksharathy” (Oh Dayaa Devi! You have drawn from the essence of the vast ocean of the Lord and are generating in a timely manner the flood of sathguNams like Souseelyam. You are like the rain bearing cloud that derives its moisture from the vast ocean of mercy (Your Lord) and drench the world with life sustaining floods of auspicious attributes like Souseelyam, Soulabyam, Vaathsalyam et al. You make sure that these kalyANa guNams of the Lord become accessible to the chEthanams. The chEthanams get nourished from Your dayA pravAham and become rejuvenated.

Slokam 46

bhIme nityaM bhava jalanidhau majjataaM maanavaanaam.h
aalambaarthaM vR^iShagiripatis.h tvannideshaat.h
prayu~Nkte. praj~naa saaraM prakR^iti mahataa mUla bhaagena jUShTaM
shaakhaa bhedaiH subhagamanaghaM shaashvataM shaastrapaaNim.h..46

(MEANING):

Oh Dayaa DEvi! Your Lord stretches His hand in the form of Saasthram as support for the ChEthanams, who are always drowning in the dangerous ocean of SamsAram (Vrushagiri Pathi: bheemE bhavajalanidhou nithyam majjathAmmAnavAnAm AalampArtham Saasthra pANim prayunkthE). He stretches His beautiful, ever present and blemishless hand at Your command (Praj~nA sAram, subhagam, anagam,Saasvatham Saasthra PaaNim ThvathnisEdhAth prayunkthE). He extends His auspicious hand, gets hold of them and lifts them out of the miserable ocean of SamsAram and places them at the abode of His safe feet. That hand of Your Lord hasmany glories. It is Veda saaram and is of the form of OmkAram and the manthrams of all SaakhAs. When one holds on to that hand, recite the Veda Manthrams, comprehend their meanings, follow the instructions, perform Prapatthi, they get release from SamsAram and enjoy MokshaSukham

Slokam 47

vidvat.h sevaa kataka nikaShair.h vIta pa~NkaashayaanaaM
padmaa kaantaH praNayati daye darppaNaM te sva shaastram.h.
lIlaa daxaaM tvadanavasare laalayan.h vipra lipsaaM
maayaa shaastraaNyapi damayituM tvat.h prapanna pratIpaan.h..47

(MEANING):

Oh Dayaa Devi! Your Lord blesses us with Bhagavath Saasthrams like PaancharAthramas source material to help us understand the cryptic Veda Mantrams. With the help of these Bhagavath Saasthrams, the chEthanams get rid of their doubts and see You clearly. These Bhagavath Saasthrams arose because of Your command and eulogizes Your glories. It is like a mirror to see You clearly. The BhAgavathAs also get a clearer understanding of the Lord’s glories through these Bhagavath Saasthrams. All of these were made possible because of your compassionate intervention. Your Lord also creates some mOhana Saasthrams to cheat the enemies of His BhaagavathAs. These are for causing delusion in the minds of the enemies of Your Lord’s dear ones and cause destruction to these enemies. These are the sports of Your Lord to misdirect the enemies of the BhAgavathAs and land them in narakam for a very longtime. This is a way of punishing them. You are not involved with the birth of these Mohana Saasthrams

Slokam 48

daivaat.h praapte vR^iShagiri taTaM dehini tvan.h nidaanaat.h
svaamin.h paahItyavasha vachane vindati svaapamantyam.h.
devaH shrImaan.h dishati karuNe dR^iShTi michchaMs tvadIyaam.h
udghaatena shruti pariShadaam uttareNaabhi mukyam.h..48

(MEANING):

Oh DayA Devi! A chEthanan, who gets to ThirumalA must be a BhAgyasAli. ThatbhAgyam is gained through Your anugraham. Suppose such a man, who has arrived at Thirumala dies, two words (Raksha Maam) come out of his mouth. DayA DEvi! You are responsible for that happening as well. The chEthanan did not utter these two words with deliberation. His limbs are in a state of diminished power and he is in a state of stupor. Inspite of that pitiable state, these two words come out of his mouth. The dying chEthanam receives comfort now. The result is that Your Lord with His Devis appear before the chEthanam during his last moments generating the sound of OmkAram. The meaning of OmkAram is the pledge that He will perform the act requested. That OmkAra dhvani becomes the karNa manthram for the dying jeevan. Why does He engage in this act ?It is because of His awareness that performing that upakAram will please Your (DayA DEvi’s) heart and that would lead to Your merciful glances falling on Him. Thus casting the body at Thirumala leads to Moksham with Your help.

Slokam 49

shreyaH sUtiM sakR^idapi daye saMmataaM yaH sakhIM te
shItodaaraam.h alabhata janaH shrInivaasasya dR^iShTim.h.
devaadInaamayamanR^iNataaM dehavatve.api vindan.h
bandhaan.h mukto balibhir.h anaghaiH pUryate tatprayuktaiH..49

(MEANING):

Swamy Desikan stresses here that Dayaa Devi’s help is indispensable for gaining the katAksham of Lord SrinivAsan. When the Lord’s glances fall on a just born child, it is called JaayamAna KadAksham. Poorva Janma sukruthams make this possible. When the Lord’s KatAksham falls on the just-born child, its satthva guNam becomes ascendant and it gains AchArya Sambhandham and AchArya UpadEsams. Next, the ChEthanam performs Prapatthiand is saved. He gains Moksham, once his body falls down during the last moments. If the chEthanam is to get this highest PurushArTam, the Lord’s glances should fall on it at the time of birth and that can happen only with Your intercession. Without Your active involvement, the Lord’s glances will not fall on the chEthanam. After the Lord’s glances fall on the ChEthanam and it completes the Prapatthi anushtAnam, it is freed of the three kinds of debts (DEva RuNam, Rishi RuNam and Pithru RuNam). The debt to the DEvAs is cleared through the performance of Yaagams and Yaj~nams. The debt to the Rishis is cleared through VedAdhyayanam. The debt to the Pithru dEvAs through acquiring progeny. All the three kinds of debts are covered for that chEthanam through the power of Prapatthi. Lord’s katAksham performs miracles and it becomes clear that You (Dayaa Devi) are the one who works behind the scenes to have the Lord’s KatAkshams fall on the appropriate people, who reach higher and higher plateaus of spiritual accomplishments.

Slokam 50

divyaapaa~NgaM dishasi karuNe yeShu saddeshikaatmaa
xipraM praaptaa vR^iShagiri patiM xatrabandh.hvaadayaste.
vishvaachaaryaa vidhi shiva mukhaaH svaadhikaaroparudhdaaH
manye maataa jaDa iva sute vatsalaa maadR^ishe tvam.h..50

(MEANING):

Oh DayA Devi! You have taken the form of SadAchAryAs. You perform upadEsams for the Chethanams in the role of an AchAryan and bless them with Sathgathi. Those chEthanams, who perform SaraNAgathy pursuant to Your upadEsam reach Your Lord at ThiruvEnkatam and are blessed with Moksham. It is like Kshathrabhandhu, who gained an AchAryan to achieve Moksham. Even the sinners receiving Your karuNA KatAkshams perform Prapatthi and thereby gain Moksham in the current birth already. If the chEthanam does not have the benefit of Your merciful glances, it will never attain Moksham, even if it has the best of credentials. For instance, Brahma, Sivan et al have not yet attained Moksham inspite of their high ranks because they have not been blessed with Your Kataakshams. They are bound by their KarmAs associated with their positions. Until they have these positions,they can not attain Moksham. When their term is over as BrahmA or Sivan, they can undertake the upAyam of Prapatthi, gain your katAkshams and thereafter attain Moksham. The king Kshathrabhanthu was a great sinner but he gained MokshAnugraham because of the power of a SadAchAryan. BrahmA has Jn~Anam and anushtAnam and yet did not gain Moksham. There is a world of difference between them.In the world, a Mother showers her special affection on the child of hers, which is not very bright and does not have much Jn~Anam. Kshathrabhandhu was one such chEthanam, who committed many aparAdhams and did not have Jn~Anam or Sakthi. He like us was anakinchanan. You take pity on our helpless state and correct us to be qualified to stand before Your Lord and perform Prapatthi for us. ThiruvEnkatamudayAn grants the boons that You request on behalf of us. This is a wonderful feat! These auspicious events happen because of the glories of Your KatAkshams

Slokam 51

ati kR^ipaNo.api jantur.h adhigamya daye bhavatIm.h
ashithila dharmasetu padavIM ruchiraamachiraat.h.
amita mahormi jaala matila~Ngya bhavaambu nidhiM
bhavati vR^iShaachalesha pada pattana nitya dhanI..51

(MEANING):

In this world, a poor man wishes to acquire MahA Iswaryam. He has to cross the dangerous ocean to a mass that immense wealth. How can he overcome the dangers of the great waves that would destroy his boat? There is a king, who has built a dam across the ocean to reach the destination, where the wealth can be a massed. The poor chEthanantravels safely over the dam, reaches the city across the ocean, becomes immensely rich and enjoys his life in that adopted city. The chEthanam has nothing to his credit. He has not mastered the Karma or Jn~Ana or Bhakthi yOgam. He does not have the inherent skills or power to engage in these yogams. He does however have intense desire to get close to the sacred feet of the Lord, who is the embodiment of dharmam. For the Mumukshu (one whodesires Moksham) without anywhere withal and facing the perennial dangers of SamsAram, he performs SaraNAgathy to You to fulfill his ardent wish. You become the safe dam over the samsAric ocean for him to travel on to arrive at Your Lord’s sacred feet. Those auspicious feet become his great raajadhAni. He is blessed with the eternal wealth of nithya kaimkaryam to the Lord. Thus You redeem all those, who have performed SaraNAgathy to You

Slokam 52

abimukha bhaava saMpad.h abi saMbhavinaaM bhavinaaM
kvachidu palaxitaa kvachida bha~Ngura gUDha gatiH.
vimala rasaavahaa vR^iShagirIsha daye bhavatI
sapadi sarasvatIva shamayatyaghaM apratigham.h..52

(MEANING):

Oh DayA DEvi! You are like the auspicious river Saraswathy, which is seen externally at some places (BahirvAhini) and at other places it flows underground (antharvAhini). Those who immerse in Her, where she comes out of ground are fortunate and all their sins are washed away. Oh DayE! You are like the river in that You drench all janthus with Your love flowing like an undrying stream. For some, You elect to help in a transparent fashion. For others, Your blessings are received indirectly. Those who follow Your Lord’s Saasthrams are recipients of Your Lord’s anugraham. On them, You confer all types of SoubhAgyams and Mahaa-aiswaryams publicly. For others, who break the codes of conduct of Your Lord, they become objects of anger of Your Lord. You Help them indirectly through recommending appropriate PrAyaschitthams or giving them light punishments to make them pure. These light punishments may look harmful and thus may be considered by a few as inappropriate. Your administration of Praayaschitthams and punishments turn out to be a hidden help to purify the SamsAris of their karmAs. Now the samsAris become anukoolars instead of being on the side of Prathikoolars. Oh DayA DEvi! You are responsible for realizing this transformation and preparing them for performing Prapatthi that lands them in SrI Vaikuntam

Slokam 53

api karuNe janasya taruNendu vibhUShaNataam.h
api kamalaasana tvamapi dhaama vR^iShaadri pateH.
taratamataa vashena tanute nanu te vitatiH
parahita varShmaNaa pari pachelima kelimatI..53

(MEANING):

Oh Dayaa DEvi! Your vast and ever-spreading compassion touches all the ChEtanams and makes them auspicious. You respond according to the agenda of Karma that they bring to You to receive the fruits that they have earned. There is not a Phalan that we cannot acquire from You. You are the veritable KaamadhEnu, when it comes to your munificence. If one desires the sTAnam of Sivanor Brahmaa, Oh DayA DEvi, You bless them with that position. If some one does not care for the sTAnam of Siva or Brahma and only longs for the eternal sukham of Moksham, You bless them with that Supreme boon as well. First, You encourage them to perform Prapatthi at the sacred feet of your Lord and make them eligible to gain Moksha Sukham.

Slokam 54

dhR^ita bhuvanaa daye trividha gatyanukUlataraa
vR^iShagiri naatha paada parirambhavatI bhavatI.
avidita vaibhavaapi sura sindhuri vaatanute
sakR^id.h avagaahamaanam.h apa taapam.h apaapam.h api..54

(MEANING):

The key words here are: “DayE! sura sindhu: iva, sakruth avagAhamAnam apa tApam,apApamapi AatanuthE” (Oh DayA DEvi! Like the celestial river GangA, You free all of their tApams and pApams even if they immerse in You once. The waters of GangA flow in three places: Sky, BhUmi and the nether world (PaathALam). Since Ganga arose from the sacred feet of the Lord of ThirumalA, when He incarnated as Thrivikraman, it has the links (Sambhandham) to the sacred feet of ThiruvEkatamudayAn. GangA has three fold sambhandham: Dharmam, SivA’s head and the hills of ThiruvEnkatam. Even if one does not know about these three fold glories of GangA, it is enough for one to immerse in the flood of Dayaa Devi to banish all tApams and pApams. You are in this matter similar to the Deva GangA. You also spread like GangA all over the world and protect the chEthanams. You grant the fortunate ones anyone of the three kinds of Phalansas per their desires: Iswaryam, Kaivalyam and Moksham. When the chEthanamsfall at the sacred feet of Your Lord, You as the KaruNA residing there flow out withjoy to bless them. You have thus links to Your Lord’s Thiruvadi as GangA always. With the power of that sambhandham, You grant the Prapannan the boon of Moksham.

Slokam 55

nigama samaashritaa nikhila loka samR^idhdi karI
bhajadagha kUla mudR^ija gatiH paritapta hitaa.
prakaTita hamsa matsya kaThaadhyavataara shataa
vibudha sarichchhriyaM vR^iShagirIsha daye vahasi..55

(MEANING):

Oh the Dayaa of ThiruvEngatamudayAn! You have the vaibhavam that matches the fame of Deva GangA. She (GangA) is eulogized by the Vedams. Through Her floods, she nourishes the nations. Its flow touches both the banks in its eagerness to enrich the lives of the people. It has hundreds of bathing ghats (thuRaigaL). She removes the taapams of all, who immerse in Her. In Her pravAham, the species like the swans, Fishes and tortoises are born and thrive. Oh DayA Devi! Like the river GangA, You are eulogized by the VedAs. You bless those, who seek refuge in You with boons in this and the other world. You destroy the PuNyam and Paapam of the PrapannAs and set them free from their karmAs. You reduce the heat associated with SamsAric taapams for the bound jeevans. Your Lord incarnates as Hamsam, Mathsyam and VarAham following Your command. The world benefits from all of these benevolent activities of Yours. Thus You match Deva GangA in every way

Slokam 56

jagati mitaMpachaa tvaditaraa tu daye! taralaa
phala niyamojjitaa bhavati santapanaaya punaH.
tvamiha nira~Ngusha prashakanaadi vibhutimatI
vitarasi dehinaaM niravadhiM vR^iShashaila nidhim.h..56

(MEANING):

The key words of this SlOkam are “ Thvam nirankusa prasakanAdhi vibhUthimathee ihadEhinAm niravthim Vrushasaila nidhim vitharasi” (Oh Dayaa Devi! Your sakthi and Iswaryam flow without interruption. You bless all embodied souls on this earth with the treasure on top of Thirumala). All other dayAs such as those of Indhran, BrahmA and other DevAs as well as the kings in this and celestial universe are not comparable to Your Dayaa. Their dayaa can only yield insignificant fruits. They are not of the lasting nature like Your Dayaa. Their Dayaas will come and go. Their dayaa will turn some times into anger, when the recipients make a mistake and cause a lot of sorrow. You are Lord SrinivAsan’s Dayaa. Your glories are matchless in its auspiciousness and durability. No one can stop Your sakthi and sankalpam. You stand firm without wavering. You will never fail to bless those who take refuge in You. The chEthanams never ever doubt about Your steadfastness in blessing them. What kind of phalans do you grant ? You give the boon of the mighty treasure standing ontop of Thirumala. Thanks to You, that incomparable Iswaryam comes under the control of the PrapannAs. It is for all these reasons the dayaa of the dEvAs and the kings are not fit to stand before Your dayaa.

Slokam 57

sakaruNa laukika prabhu parigraha nigrahayoH
niyatim.h upaadhi chakra parivR^itti paramparayaa.
vR^iShabha mahidharesha karuNe! vitara~NgayataaM
shR^iti mita sampadi tvayi kathaM bhavitaa vishayaH..57

(MEANING):

The intelligent people of this world know that the wealthy grant special favors to those, who are submissive to them. When such people go against their wishes, they turn around and punish them. Can we then say that they are without dayaa? No. They respond to the way in which the people behave. They reward the janmas when they please them and punish them, when they go against them. Their behavior is changing like a rotating wheel. You are celebrated by the VedAs (Sruthi mitha sampadhi). No one doubts your Dayaa in granting the appropriate boons without erratic behavior like the wealthy kings of the world. You grant visEsha anugraham to those who are anukoolars. You confer appropriate punishment for those who are prathikoolars in a manner that fits with the magnitude of their trespasses. Even this punishment You mete out to correct them and cleanse them of their dhOshams to prepare them for surrender at Your Lord’s sacred feet. Knowledgeable people thus have no doubt about Your fair treatment of them in a consistent and fair manner Such is your Vaibhavam!

Slokam 58

vR^iShagiri kR^iShNa megha janitaaM janitaapa haraaM
tvadabhimatiM suvR^iShTim.h upajIvya nivR^itta tR^iShaH.
bhahuShu jalaashayeShu bahumaanam.h apohya daye
na jahati satpathaM jagati chaatakavat.h kR^itinaH..58

(MEANING):

Oh DayA Devi! The fortunate (blessed) ones remove their dependence on the unintelligent ones and depend on the dark rain cloud at ThiruvEnkatam to remove their afflictions from the scorching SamsAric heat. They anticipate your auspicious downpour to cool themselves and to remove their thirst. In this context, they are like the legendary ChAthakA birds, which depend only on the water from the rains coming down from the sky and stay away from water collected on ground at ponds and lakes. The Chathaka birds hover in the sky in anticipation of the nourishing rain waters. So do the fortunate devotees of ThiruvenkatamudayAn, who await Your drenching downpour of Dayaa.

Slokam 59

tvadu daya tuulikaabhir.h amunaa vR^iShashaila juShaa
sthira chara shilpinaiva parikalpita chitra dhiyaH.
yatipati yaamuna prabhR^itayaH prathayanti daye
jagati hitaM na nastvayi bharanyasanaad.h adhikam.h..59

(MEANING):

Oh Dayaa Devi! Your Lord at ThiruvEnkatam is a great sculptor, who creates the vast array of the sentient and insentient beings. He is an expert at His task. He specializes particularly in drawing everlasting pictures on the minds (uLLam) of the special sentients like BhAshyakArar, Swamy AlavanthAr and Naatha Muni. On the walls of their Buddhi, Your Lord drew the paintings to archive the meanings of the Tatthva Thrayams. As a Master painter, Your Lord needs a painting brush. Oh DayA Devi! You serve as His painting tool. The gushing of Your KaruNa act as the brush strokes to draw the paintings on their buddhhis (VisEsha Jn~Anam imprinted on their minds). The AchAryAs receive thus the auspicious and clear knowledge (mathi nalam) form Your Lord using You as His tool so that they can spread His UpadEsams on SiddhAntham through their Sri Sookthis to successive generations of sishya paramparais. The essential message that you are communicating to us through our AchAryAs is the power of Prapatthi to reach Your sacred feet for us, the asakthAs, who can not engage in the pursuit of difficult-to-practise Bhakthi yOgam. Your AchAryAs stressed this important message of Yours.

Slokam 60

mR^idu hR^idaye daye mR^idita kaama hite mahite
dhR^ita vibudhe budheShu vitataatma dhure madhure.
vR^iShagiri saarvabhauma dayite mayi te mahatIM
bhavuka nidhe nidhehi bhavamUla haraaM laharIm.h..60

(MEANING):

Oh Dayaa Devi! You have a tender heart (Mrudhu hrudhayE!). You will not put up with even the smallest sufferings of those, who have performed Prapatthi at Your sacred feet. You protect the DevAs (dhrutha viBhudhE!) and grant them their desired wishes. You shower Your blessings on those, who have conquered their desires and are filled with VairAgyam (mrudhitha-kaama hithE!). You grant them the everlasting bliss of Moksham, when they perform their Prapatthi. You direct these VairAgyasAlis to SadAchAryAs to prepare them for Moksham (BhudhEshu vitatha Athma dhurE!). You hand over this responsibility to knowledgeable SadAchAryAs. They perform upadEsams on Sath SampradhAyam, initiate them into the knowledge about the three Tatthvams, three rahasyams and arTa panchakam. These SadAchAryAs at Your command grow the desire for Moksham in these BhAgyasAlis. Finally, they perform Prapatthi for them at the sacred feet of Your Lord, who is very pleased with the help that You have provided through His SadAchAryAs. You become very dear to Him for these reasons. Oh Dayaa Devi! You are the abode of all auspiciousness (bhavukanidhi). You are a delight to the chEthanams (Madhuram) because You bless them with all soubhAgyams. You are hailed by all (mahithE!). Oh Devi! Please drench adiyEn with Your huge waves that tear apart the root of the tree of SamsAram, which keeps on growing. All the visEshaNams (Qualifiers) that Swamy Desikan used here are equally applicable to SadAchAryans.

Slokam 61

akuupaarair.h ekodaka samaya vaitaNDika javaiH
anirvaapyaaM xipraM xapayitum avidhyaakhya baDabaam.h.
kR^ipe tvaM tattaadR^ik.h prathima vR^iSha pR^ithvI dhara pati
svaruupa dvaiguNya dviguNa nija binduH prabhavasi..61

(MEANING):

Oh Dayaa DEvi! If anyone asks how big is the hill of ThiruvEnkatam, we can only say that it is very, very big. Your Lord is the Master of that gigantic hill. His AathmA is all pervading and is limitless, where as the JeevathmA is atomic in size. His athmA is known as Vibhu and there is no place, where it is not present. His all pervasive Aathma is reverentially described as DhivyAthma Svaroopam. There is an entity, which is four times bigger than the Lord’s dhivyAthma svaroopam. That entity is one drop of You. You are therefore vaster than Your Lord in Svaroopam. A drop of Your grace performs wonders that even the terrifying waters of PraLayam can not do. Those waters would have covered every thing and there will be no distinction between the objects to be protected and the objects to be destroyed. The PraLayam waters would have devoured every thing. There is a Female with the face of a horse right in the middle of those PraLayam waters named VadavAgni. That alone can not be quenched by the roaring waters of PraLayam. All my karmAs assembled together are like that fire in the form of the horse with the female face. You alone can quench that gigantic bundle of karmAs quickly. For that purpose, one drop of Your grace is sufficient. That drop of Your Dayaa, which is four times larger than the dhivyAthma svaroopam of Your Lord, should intervene and protect adiyEn always.

Slokam 62

vivitsaa vetaalI vigama parishudhde.api hR^idaye
paTu pratyaahaara prabhR^iti puTapaaka prachakitaaH.
namants.h tvaaM naaraayaNa shikhari kuuTastha karuNe
nirudhda tvaddrohaa nR^ipati suta nItiM na jahati..62

(MEANING):


Oh Consort of the Lord residing on top of NaarAyaNa Giri (NaarAyaNa SikharikooDasthE!) KaruNE! The uncontrollable desire for land, gold and women are like female goblins for men. One has to surrender all that one has for these female spirits. If one refuses, he will meet great dangers. Similarly, the fire of desire has to be fed with a lot of sacrifices.Otherwise, it will burn down all things. A lucky few chase away these ghosts and develop a blemish free heart. Even for those who have conquered their desires, the practise of Bhakthi yOgam with its difficult angams is not (PrANAyAmam, PrathyAhAram et al) easy. If the angams are difficult to master, one can sense the enormity of task in mastering the angi(Bhakthi yOgam). These saadhakAs give up therefore the upAyam of Bhakthi Yogam for Moksham and choose the easy to perform Prapatthi yOgam. After Prapatthi, they do not engage consciously in acts that are prohibited by Your Lord’s SaasthrAs. Even if they are exposed to some trespass over time, they receive a small punishment for that from the Lord and become pure. In their state of waiting for Moksham after their Prapatthi, they look like the prince, who is waiting to be crowned

Slokam 63

ananyaadhInaH san.h bhavati paratantraH praNamataaM
kR^ipe sarvadraShTaa gaNayati na teShaam.h apakR^itim.h.
patis.h tvat.h paaraarthyaM prathayati vR^iSha xmaadhara patiH
vyavasthaaM vaiyaatyaa diti vighaTayantI viharasi..63

(MEANING):

Oh Dayaa Devi! You control Your Lord according to Your will. He is not controlled by anyone else (ananyAdheena:). You however make Him lose His independence and command Him to be under the control of those, who have performed Prapatthi to Him (PraNamathAmParatantra: bhavathy). For instance, you command Him to be the charioteer and obey Arjuna. He is fully capable of seeing every thing (sarva dhrashtA ). Yet, due to Your influence over Him, he does not recognize the trespasses of His devotees (tEshAm apakruthim nagaNayathi). He is Your Lord and yet reveals Your lordship over Him to the outside world (Pathi: Thvath PaarArTyam praTayathy). You have the courage to make Him disregard the boundaries of His Saasthrams and change His svabhAvam through Your sports (ithi VaiyAthyAth vyavasTAm vigaDayanthy viharasi). Oh Dayaa Devi! Remarkable indeed is Your courage!