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Sri Vaikuntha Sthavam


This magnificent Sthavam of KurEsar has 100 slOkams and has the
SaarArthams (essential menaings of Sri BhAshyam passages ) and therefore
it has been recommended as a must to study by us .

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The Structure of Sri Vaikunta Sthavam  
*************************************************

1) The First slOkam is a magnificent tribute to EmperumAnAr by KurEsar .
This slOkam is the one that we use daily : " yO nithyamachyutha
padhAmbhuja yugamarugma " .

(2 )& (3) : These two slOkams offer prayer to recieve the anugraham of
Swamy  NammAzhwAr in the efforts to compose SrI Vaikunta Sthavam .

4) Salutatiomns to Sriman NaarAyaNan , the Jagan-MangaLa JyOthi : the
Svayam JyOthi .

(5) Prayer for the Lord to appear before the Kavi with His Dhivya MangaLa
Vigraham .

(6) Salutations to the DhivyAthma Svarooapm of the Lord .

(7) Description of the Vaathsalyam of the Lord for His BhakthAs .

(8) KurEsar's discomfort about his ability to engage in the task of
eulogizing the Lord .

(9) Declaration of his (KurEsar's) determination to make a feeble attempt
to eulogize a miniscule of the Lord's limitless glories .

(10) Salutations to the Lord's foremost attribute : KshamA ( forbearance)
.

We will study the Sri Vaikunta Sthava slOkams few at a time :

First SlOkam of SrI Vaikunta Sthavam
************************************************
yO nithyamachyutha padhAmbhuja-yugma-rukma-
vyAmOhathas-tadhirANi thruNAya mEnE
asmadh-gurOr-bhagavathoasya dayaikasindhO:
RaamAnujasya charaNou SaraNam prapadhyE 

(Meaning): adiyEn has sought the refuge of the sacred feet of AchArya
RaamAnujA , the huge ocean of Mercy  and who possesses the celebrated six
guNams of BhagavAn Himself .  He considered every thing else other than
the golden pair of the lotus feet of Achyuthan , as worthless blades of
grass . He is our illustrious AchAryan , who chases away the dark night of
nescience (ajn~Anam) suffered by the ThoNDar Kulam (  BhAgavatha GhOshti)
. 

(Comments) : ANDAL addressed Her Lord in ThiruppAvai and requested Him to
hear Her celebration of His golden pair of sacred feet : " unn poRRAmarai
adiyE pORRum poruL kELAi " . KurEsar takes his cue from here and describes
the matchless sacred feet of the Lord , which are the bhOgya vasthu (
object of enchantment ) for AchArya RaamAnujA as : " Achyutha padhAmbhuja
yugma rukma  vyAmOhatha: "  .

KurEsar addresses AchArya RaamAnuja in the first slOkam as " Bhagavatha: "
(ShAdguNya SampUrNa BhagavAn)  . AchArya RaamAnuja was a SanyAsi with
ThridhaNDam . Why does KurEsar call him as "BhagavAn " ?  The clue is that
both BhagavAn and AchArya RaamAnuja are " Trayyantha samrakshakars "
(protectors of the VedAs) in SanyAsi roopam holding the ThridhaNDams
(MukkOl Munivar) . In DattAthrEya avathAram , BhagavAn appeared as a
SanyAsi  carrying the ThridhaNDam and protected the three Vedams (
ThridhaNDa dhAriNA poorvam VishNunA rakshithA Thrayee ). In Kali yugam ,
AchArya RaamAnuja took on SanyAsa Aasramam and defended the VedAs through
his Sri Sookthis (Sri BhAshyam , VedAntha dheepam , VedAntha Saaram et
al).

" Dayaika SindhO:  asmath GurO: RaamAnujasya "  : BhagavAn gets angry at
times over the limitless trespasses of His Saasthrams by the jeevans (
kRodham Aaharayath theevram ) and makes nigraha sankalpam ( vow to punish
the erring jeevan) . AchArya RaamAnujA on the other hand never gets angry
at us and is an ocean of  Dayaa and Vaathsalyam in correcting our errors
and showing us the path of redemption ( ujjevanam) .

Second SlOkam of SrI Vaikunta Sthavam 
****************************************************  
thraividhya vruddha-jana moordha-vibhUshaNam yath
sampaccha sAthvika-janasya yadhEva nithyam
yadhvaa SaraNyam asaraNya-janasya puNyam
tath samsrayEma VakuLAbharaNa angri-yugmam

(Meaning) : May we , who have no other refuge , be blessed to  attain the
impeccably pure(sacred) feet of Swamy NammAzhwAr adorning the garland of
VakuLa pushpams !  His sacred pair of feet is the lasting crown for the
heads of poorvAchAryAs ( AlavanthAr , RaamaanujA and NaaTa Muni) ; Those
pair of feet of Swamy NammAzhwAr is the wealth for those , who are the
abodes for Satthva guNam .

SrivathsAnkAcchAr Swamy points out that one can hear the echos of the
passages from Swamy AlavanthAr's and AchArya RaamAnujA's Sri Sookthis in
this and other slOkams .

Third SlOkam of Sri Vaikunta Sthavam
*************************************************
bhakthi  prabhAva  bhavathadhbhutha-bhAva-Bandha
sandhukshitha praNayasAra rasouka poorNa:
vEdArTa ratnanidhi: Achyutha-hivya dhAma
jeeyAth ParAnkusa payOdhiraseemabhUmA

Swamy NammAzhwAr (ParAnkusar)  of limitless glories is compared here to
the auspicous Milky Ocean and is hailed for eternal rememberance by all of
us ( aseema bhUmaa ParAnkusa PayOdhi: jeeyAth ) . PallANDU is sung for the
milky ocean of Swamy NammAzhwAr , who is the abode of lustrous gems
representing the essence of VedAs ( VedArTa rathna nidhi: ) .  He is
recognized as the living place for BhagavAn (Achyutha Dhivya dhAma ) and
as one , who is  full of  divine love for the Lord , which found its
outlet as Paasurams renowned for their Para Bhakthi , Para Jn~Anam and
Parama Bhakthi .  

The trinity of the waters from the  river , springs and rain join together
to make the combined waters of the mighty ocean .  Similarly , the
intensity of the bhakthi of Swamy NammAzhwAr for BhagavAn transformed into
nava rasa anubhavams and flowed as his divine paasurams . The three
sources of flow into the Milky Ocean are Swamy NammAzhwAr's Para Bhakthi (
Bhakthi prabhAvam) , Para Jn~Anam ( BhAva bhandha: ) and Parama Bhakthi (
PraNaya Saara:). 

Fourth SlOkam of Sri Vaikunta Sthavam
****************************************************
yannmangaLAya mahathE jagathAmusanthy
thraivishtapAnyapi padhAni yadhAsrayANi
vandhAmahE sarasijEkshaNam adhvitheeyam
vedAntha-vEdhyam anidhampraTamam mahastham

(Meaning): The great ones (MahAns)  attribute the MahA tEjas of Bhagavaan
(Mahastham) as being the cardinal reason for the kshEmam of this world
(Yath JagathAm mahathE MangaaLAya usanthi ). 

This grand jyOthi is resorted to by the DevAs , Rudran and BrahmA for
maintaining/retaining their assigned rulerships ( ThraivishtubhAni padhAni
api  YadhAsrayANi ).

We offer our salutations (vandhAmahE ) to that lotus eyed Lord (
SarasijEkshaNam) , who is matchless (adhvitheeyam) , ancient/ timeless (
anidham praTamam) and can be understood only by the Upanishads , the siras
of the Vedams ( VedAntha Vedhyam ) .

(Commentary Excerpts ) : The first quarter of the slOkam points out that
the Lord is ever-present , solely for blessing the world with
auspiciousness.  This is the meaning of the First quarter (padham) of this
slOkam). The greatest of the MangaLams originating from BhagavAn is
Moksham since He is the Only One who can grant us Moksham (
Mokshapradhan). Since DevAs are powerless to grant that  boon , KurEsar
reminds us in the second padham that those Devaas owe their positions as
Indhran , Rudhran , Brahma Devan due to BahgavAn's anugraham .The PurANams
state that Brahma Devan got their lofty positions  by performing
AarAdhanam for thousands of crores of Yugams ( YugakOti sahasrANi VishNum
aarAdhya PadhmabhU: , puna: thrailOkya dhAthruthvam prApthavAn ithi
susruma: ) .

The powerfrul reference to the Lord as SenthAmarai KaNNan (
SarasijEkshaNan) comes straight out of ChAndhOgyam ( KapyAsam
PuNDareekAksham ) . The allusion to "adhvitheeyan " is based on other
Upanishadic and AchArya Sri Sookthis: (1) yEkamEvAdhvitheeyam ---
Description of Brahman in Sadh Vidhyai (2) dhvitheeya soonyathO ukthyaa
cha tath-samAna nishEdhanam --Swamy Desikan in Satha DhUshaNi .

The usage of "VedAntha Vedhyam" refers to the unassailable fact that
BhagavAn can be comprehended by His own SaasthrAs . AchAryAs instruct us
on those Saasthrams to help us understand Bhagavath Svaroopam  (Swamy
Desikan stated later: " iRai nilayAm uNarnthOm yemm gurukkaL iyampiyathE
".

Daily new "gods" come into prevalence in this world. AzhwAr has already
referred to this fashion : " maRROr puthu dhaivam koNDAdum ThoNDeer " .
Sriman NaarAyaNan did not arise yesterday or the day before but has stayed
as the Aadhi Moolam ( primordial root ) all these times and will continue
as the Supreme Being forever . KurEsar refers to this tatthvam by the
choice of the word : " anidham PraTamam ". KurEsar used the word "Maha: "
for BhagavAn to refer to His Param (Svyam) JyOthi Tatthvam ( Param
JyOthir- upasampadhya , NaarAyaNa ParO JyOthi: ).

When one unites the three words used by KurEsar , " Mahas-tath
SarasijEkshaNam "  , SrivathsAngAcchAr Swamy points out that we arrive
then at the meaning of the sacred Gayathri Manthram as derived by Swamy
Desikan .

FIFTH SLOKAM :
*********************
PeethAmBharam varaseethaLa-dhrushtipAtham
aajAnulamBi-bhujam aayatha-karNapaasam
tannmEghamEchakam udhagra-visAla-vaksha:
LakshmIdharam kimapi Vasthu mamAvirasthu

(Meaning ): May the immeasurable , limitless Vasthu , the Veda-prasiddha
Supreme Being appear before me always  with His broad and lofty chest
adorned with MahA Lakshmi , with His long and auspicious ears , with His
hands reaching all the way down to the knees ,with His cool and benovolent
eyes that grant whatever one seeks and adorned with the yellow silk
garment .

(Commentary ): KurEsar reminds NirguNa Brahma Vaadhins that the Supreme
Being has a divine , auspicous body (dhivya MangaLa Vigraham) , Divine
Consort as well as Jewelery and PeethAmbharam .

SIXTH SLOKAM
*********************
Yath tatthvam aksharam adhrusyam agOthravarNam
agrAhyam avyayam aneedhrusam adhvitheeyam
IsAnamasya JagathO yadhaNOraNeeya:
Tadh VaishNavam padham udhAram udhAharAma:

The previous slOkam focused on the Dhivya MangaLa Vigraham of the
Lord.This one focuses on the DhivyAthma Svaroopam based on the many
PramANams from Sruthis .  

(Meaning): We attribute paramAthmA's Svaroopam as belonging to that of
VishNu (VaishNavam) , when it is changeless , eternal , unseeable by the
physical eyes , free from name and form , ungraspable by the mind ,
undefinable as this or that , undividable into two , subtler than subtle
to preside as indweller in all sentients and insentients and gigantic in
size to rule all the universe .

(Commentary ): The usage of "VaishNavam Padham " by KurEsar permits us to
conclude that Bhagavath(dhivyAthma ) Svaroopam , Sri Vaikuntam adn the
Lord's sacred feet are being referred to . Allthe adjectives used in this
slOkam are applicable to all the three (Svaroopam , SthAnam and Thiruvadi
). In VedArtha Sangraham , AchArya RaamAnuja has intrepreted Sri Vaikuntam
along these lines .

The PramANams for the adjectives associated with the  dhivyAthma svaroopam
comes from the following Sruthi Passages:

(1) Yath Tath adhrEsayam agrAhyam agOthram avarNam achkshus-srOthram
tadhapANipaadham , nithyam Vibhum sarvagatham susookshmam tadhavyayam yadh
paripasyanthi dheerA:  ( MundakOpanishad )

(2) yEkamEva adhvitheeyam

(3) aNOraNeeyAn MahathOr-maheeyAn

(4) Sadhrusam thrishu lingEshu sarvAsu cha vibhakthishu
vachanEshu cha SarvEshu yanna vyEthi tadhavyayam

(5) Pathim Visvasya AathmEswaram , Saasvatham Sivam Achyutham

Seventh slOkam
**********************
AamnAya-moordhani cha moordhani chOrdhvapumsAm
yadh dhAma VaishNavam abeekshaNataram chakAsthi
tanmAdhrusAmapi cha gOcharamEthi vaachO
manyE tadheeyam idham aasritha-vathsalasthvam

(Meaning) : That Supreme lustre (jyOthi=dhAma: of ParamdhAman ) of the
Lord shines splendidly on the siras of VedAs ( Upanishads) and the heads
of highly evolved souls ( Urdhva pumsAm ) ; that tejas ( lustre) becomes
the target for words even from people like me ( mAdhrusAmapi Vaacha:
gOcharam cha). This state of the Lord's dhivya tEjas being accessible to
us is an indication of His great vaathsalyam for us as those who sought
His protection .

(Commentary ): The pramANams for words and word groups used in this slOkam
come from Swamy AlavanthAr's SthOthra Rathnam and Srutha PrakAsikai of Sri
Sudarsana Soori :

(1) First line of the 7th slOkam : " yann-Moordhni mE sruthi-sirassu cha
bhAthi " ( SthOthra Rathnam ) , "Yasccha MoordhA SaThArE ; " ( Sri
VaradarAja Sthavam of KurEsar) .

(2) Aasritha Vaathsalyam : The visEsha Preethi of the Lord is attested by
many pramANams : "dhOshAnAdhara snEha: " and " dhOshEshvapi guNathva
Buddhi: " in Srutha PrakAsikai .

EIGHTH SLOKAM
***********************
Jaanannapeeha kila mAmanapathra-pishNu:
VishNO: padha-praNayineem giramAdhriyEaham
na svAleeDAmapi  teerTam-ateerTamAhu:
nOdhnayathAapi cha sunA kila lajjithavyam

(Meaning ): adiyEn knows fully well that I am unqualified to engage in
eulogizing the Lord and even then , adiyEn engages in such an act
shamelessly and utter words in deep affection for the sacred feet of the
all pervasive VishNu NaarAyaNan .  Even if the waters of Ganga are licked
by a dog , no one declares that GangA theertham has been polluted by the
tongue of the dog and therefore , it is not sacred . As for the lowly dog
, its thirst has been quenched by the waters of the sacred Ganga river .

(Commentary ): KurEsar (AzhwAn )  has lowered himself before the Lord out
of his enormous Bhakthi for Him . It is common for the AzhwArs to compare
themselves to the lowly dogs while addressing their Lord : " NaayinEn "
.The comparison of the dog quenching its thrist with the sacred waters of
Ganga has been referred also in KurEsar's Sri Sthavam: " dhushyEth saa thu
na thAvathA nahi Sunaa leeDAapi BhagIraTee " . 

Ninth SlOkam
******************
Devasya dhaithyamaTanasya guNEshviyatthA
sankhyA cha vaangmanasagOcharam athyabhUthAm
apyEyavam aNvapi cha tathra mamArthi saanthyai
keeDasya trushyatha udhanvathi viprushAlam

(Meaning): The auspicious attributes of the Lord , who defeats the asurAs
and engages in the sport of creating , protecting and destroying the
worlds have gone beyond any one's ability to count them by word or mind.
Even then , the eulogizing of  a small portion of them is sufficent to
quench my desire for engaging in such an effort . For a  thirsty worm , is
it n't sufficent to quench its thirst by taking a small drop of water from
the vast water shed ?

(Commentary): When describing one of the guNams of BhagavAn , the
Upanishad declares : " yathO vaachO nivartanthE aprApya manasA saha " (
The speech united with mind stepped back in failure , when they attempted
to describe the Aanandha guNam of the Lord ) . KurEsar has this
Upanishadic passage in mind , when he observes here : "guNEshu iyatthA
sankhyA cha Vaang- manasa gOcharam athyabhUthAm  " .

Tenth SlOkam
*********************
prEmArdhra vihvalagira: Purusha: purANA :
ThvAm thushtuvu: MadhuripO ! madhurair vachOpi:
vAchO viDamBithamidham mama neechavAcha:
kshAnthisthu tE savishayA mama dhurvachObhi:

(Meaning) : Oh Lord HayagrIva Bhagavan ! with faltering voices drenched by
love , the ancient mahA purushAs like AzhwArs and AchAryAs eulogized You
with sweet words . The salutation of adiyEn , who is least qualified to
engage in such an eulogy , becomes a hollow and false one compared to
those of the AzhwArs and AchAryAs . Indeed my feeble and insincere efforts
to praise You highlight Your noble guNam of forbearance . 

(Commentary ): Through their overflowing love for the Lord , ancient great
ones such as BhIshma , Narada and PrahlAdha eulogized the Lord with choked
voices .  AazhwArs like SaThakOpan and Thirumangai assumed female roles to
express their adoration of the Lord . KurEsar describes the sweet
experiences of the PurANa PurushAs that flowed as delectable eulogy as : "
prEma aardhra vihvala gira: purANaa: Purushaa: madhurai: vachOpi: ThvAm
thushtuvu: ". In a mood of stating his unfitness ( NaichyAnusandhAnam ) to
follow the path of the noble Sages and AzhwArs , KurEsar  points out that
his efforts are deceptive and they are testaments to the efficacy of the
Lord's KshamA guNam ( forbearance ) .

Eleventh SlOkam
************************
aj~nA tavAthra bhavathee vidhithA thrayee saa
thAmm hi pramANam upajagmuratheendhriyE arTe
aabhAsabhUyam abhiyAnthyi aparANi dhOshai:
yEshA thu dhOsharahithA mahithA purANee

(Meaning) : Oh Lord ! The noble assembly of the the three vEdAs , which
are revered at all yugAs are known as Your commands .  Is it n't so that
the aasthikAs have accepted them as the cardinal pramANams (valid
knowledge) for comprehending the tatthvams , which are beyond the analysis
by our senses . Due to the many blemishes that Para mathams like Jainam
and Bhouddham , they take on false garbs and pretend to be based on
pramANams . The VedAs and Vaidhika mathams however are rooted in PramANams
and are therefore celebrated as ancient and totally devoid of any
blemishes .

(Commentary ) : This slOkam was created by KurEsar to remind every one
that the VedAs head all PramANams and that Vaidhka mathams based on Veda
PramANams are the ones that are safe to follow for gaining the supreme
goal of life , viz, Moksham . Vedams are the commands of the Lord (Sruthi
smruthi : MamaivAj~nA ).Our Lord says further that one who transgresses
them is an avaishNavan even if he was His devotee ( Aaj~nAcchEdhee Mama
dhrOhi MadhbhakthOapi na VaishNava: ).  The Vedams are counted as Triad
(Thrayee) here although they are four in number. The reason is that the
fourth Vedam , AtharvaNam is included in the three .    

Twelfth SlOkam
*********************
antharhithO nidhirasi Thvam-asEshapumsAm
labhyOasi puNyapurushai: itharairdhurApa:
tathra thrayeem sukruthina: kruthinO adhijagmu:
BhAhyEshu BhAhyacharithai: itharai: nipEthE

(Meaning) : Oh Lord ! You are like a hidden treasure for all chEtanams .
You are reached by a few fortunate . For others , You are unattainable
even with strenous efforts . In their successful efforts to attain You ,
the fortunate few follow the ancient Vedic path . The others who fail to
attain You  as a result of  following Veda BhAhya mathams ( Para Mathams
that do not accept Vedam as PramANam ) .

(Commentary): There are those who suffer in poverty , while having untold
wealth of the Lord inside them as the indweller . Then there are those ,
who recognize the presence of the Lord in their heart lotuses and perform
upAya anushtAnam and break the bonds of SamsAram .  The second category of
the fortunate ones are saluted by KurEsar as " kruthina: sukrithina: ".
ChaNdhOgya Upanishad ( 8.3.2) describes the unfortunate ones , who fail to
realize the indwelling Lord and the consequences of such failure this way
: " Just as people , who do not know the place where treasure or gold is
hidden, do not get it  , though they move on the very ground under which
the gold is hidden . In the same way , all these Jeevans though they go to
the Supreme Lord day in and day out (during Sushupthi/sleep without dream)
do not get or know that indwelling Brahman .  KurEsar points out those ,
who perform upAya anushtAnam ( Bhakthi or Prapatthi yOgam) along the lines
instructed by the VedAs will gain this hidden treasure and enjoy
BrahmAnandham.  Those who reject VedAs (Bhouddhaas and JainAs ) are also
the property (VibhUthi) of the Lord . They have failed in their goal to
attain the Lord by forsaking  Vedic instructions .

SlOkam 13 :
******************

chithram vidhEr-vilasitham thvidhamaavirasthi
dhushtAthmanAm ayamahO ! kila dhurvibhAga:
yath kEchith-athrabhavatheem  sruthimAsrayanthOapi
arTE kudhrushti vinishDadhiyO vinashDaa:

(Meaning) : The Lord's sport is mysterious indeed !  Alas ! Those with
deplorable attitude attain the status of misintrepreters of the true
meanings of VedAs due to their sins . They destoy themselves inspite of
the fact that they celebrate the VedAs and yet end up misintrepreting
their meanings .  They gain distorted visions and acquire the title of
kudrushtis . Their mind gets polluted ( Kudhrushti- vinivishta dhiya: )
and they end up in narakam .

(Comments) : They are Vedic Scholars alright and yet they develop
viparItha Jn~Anam and Kudhrushti and end up intrepreting the Vedic
passages such as KapyAsa Sruthi . One of the early AchAryAs of Sri
RaamAnuja (Yaadhava PrakAsar ) intrepreted KapyAsa Sruthi in an abominable
way and hurt Sri RaamAnujA very much.  Sri RaamAnua corrected Yaadhava
PrakAsa and parted with him .  

SlOkam 14 :
**************
BaahyA: kudhrushtasya ithi dhvitayEapyapaaram
ghOram tama: samupayanthi naheekshasE thaann
jagdhasya kaanana mrugai: mrugatrushNikEpsO:
kaasara satthva nihathasya cha kO visEsha: ?

(Meaning ) :There are two kinds of people : one does not accept Vedam as
PramANam (Valid knowledge) and are known as Veda BhAhyars; the other
accepts VedAs as PramANam but intreprets their meanings in an erroneous
manner . Both of them land in the bottomless SamsAram .  Oh Lord ! Your
benovolent  glances do not fall on them .  There is no difference between
these two (Veda BhAhyan and Kudhrushti) . One is like the deluded person ,
who runs after mirage , enters the forest and is eaten up by the beasts of
the forest ; the other is like a fool , who enters the river at  forbidden
places (bathing ghats not recommended by AchAryAs) and loses his life to
crocodiles . There is no difference between the two in their stupidities .
Sruthi vaakyam says in this context : "andham tama:pravisanthi yEavidhyAm
upAsathE " .

SlOkam 15 :
**************
nyAya smruthi parabhruthir-bhavathA nisrushDai:
vEdhOpabruhmaNavidhou uchithair-upAyai :
sruthyarTam arTamiva bhAnukarai: vibhEju:
Thvadh-bhakthi bhAvitha vikalmasha sEmusheekA:

(Meaning ): In the previous slOkams , KurEsar instructed us that BhagavAn
can be comprehended only with Veda manthrams and not  by false sources in
opposition to the VedAs . In this slOkam , KurEsar instructs us that
Smruthis , Sath Saasthrams , Saathvika PurANams and IthihAsams
(UpabrhmaNams) act as instruments to interpret correctly the true meanings
of the VedAs .

Swamy KurEsar says here : " With minds filled with profound Bhakthi for
You , the scholars with pure mind have used MeemAsa Saasthram , Manu
Smruthi passages to comprehend the inner meanings  of the Veda mantrams
just as the Sun's light is used to recognize the various objects clearly "
. These upAyams to understand the true meanings of the Veda Mantrams have
been given to us by the Lord ( BhavathA nisruthai: uchithai; UpAyai : ).


SlOkam 16 :
**************
yE thu Thvadhangri-saraseeruha  bhakthiheenA :
tEshAm ameebhirapi naiva yaTArTaBhOdha:
pitthagnam anjanamanaapushi jaathu nEthrE
naiva prabhAbhirapisankhasitathva-Buddhi:

(Meaning ) : Oh Lord ! For those , who are not blessed with Bhakthi at
Your lotus feet , they will not get clarity about the Sruthi , Smruthi
passages . When the eyes are not treated with the potion (colyrieum ) for
destroying the bile-generated disease , even the Sun's rays wont be of
helpful  to know that the true color of the white conch .

(Comments) : Here KurEsar is referring to the dhurbhAgyam (misfortune) of
those , who are devoid of Bhakthi for the lotus feet of the Lord  ( yE thu
Thvadhangri araseeruha  bhakthiheenA: ).  They wont get clarity about the
meanings of the Sruthis and Smruthis ( tEshAm yEva ameebhi: api  yaTArTa
BhOdhA: na ) .  For a man with bile disease , every thing will look yellow
and even the bright Sun's rays will not help him recognize that the conch
before him has the white color .

Swamy  DEsikan has referred to this analogy in SubhAshitha Neevi :
"PitthEna Paanchajanyam peetham pasyan bhishajyathu kam ".  It is thus
clear that SaasthrArTams will become evident only to those for those with
true Bhakthi for the Lord . 

SlOkam 16.1
****************
vEdArTa dhees-Thvayi thu bhakthitha yEva labhyA
yaavAn hi yasccha bhagavannasi tatthvatasthvam
jn~Athum  taTA bhuvana-bhAvana ! vEdhavEdhyam
dhrashtum pravEshtumapi bhakthitha yEva sakya:

This is a slOkam not found in many commentaries except in Sri Parakaala
Matam palm leaves . SrivathsAngAcchAr Swamy has included it here since it
has no conflict with SaasthrArTams .

(Meaning): Oh Lord meditated upon by the residents of the three worlds !
Only Bhakthi for You can bless one with the intellect to comprehend the
VedArTams.Bhakthi for You alone permits   one to know your Svaroopam and
limitless glories . That Bhakthi alone helps one comprehend You as the One
to be known by the Veda Manthrams  and to have Your vision during DhyAnam
as well as being united with You .  "VedArTa dhee: Bhakthita yEva labhyA
".  EmperumAn's sankalpam , AchArya KatAksham and Nija Bhakthi and the
help from the true Vedic scholars can help us comprehend a little the
limitless auspicious attributes of the Lord .

SlOkam 17
***************
tathvArTa tathpara parassatha vEda-vaakyai:
saamarTyatha : smruthibhirapyaTa thaadhruseebhi:
ThvAmEva tatthvapara saathvika sathpurAnai:
dhaivaj~nadheebhirapi nicchinuma: parEsam

(Meaning): Oh Lord !  Through the hundreds of Veda Manthrams broadcasting
Your Para Tatthvam and similar passages from Manu, Yaj~navalkya Smruthis
and Saathvika PurANams engaged in saluting Your Supreme status among gods
and from the Sri Sookthis of AchAryAs , who understand Your true nature ,
We have arrived at the unassailable conclusion that You alone are the
Supreme Being ( ParamAthmA ) .  

This slOkam of KurEsar is modelled after the SthOthra Rathna slOkam of
Swamy AlavanthAr , " ThvAm Seela roopa Vibhavai: " ( SlOkam 15).   

SlOkam 18 :
**************
anyathra thu kvachana kEchith ihEsa saBhdhAth
lOka prasiddhim  upagamya TameesamAhu:
thaisccha prasiddha vibhavasya samoolathAyai:
grAhyA thrayee , Thvayee thu Saachyutha ! sammuukheenA

(Meaning): Oh Achyutha ! Some (SaivAs) state that Sivan is the Supreme God
because some purANAs and AagamAs address Him as Isan , Iswaran and IsAnan
.  For strengthening that point of view , One has to look for valid
support from Rg , Yajus and Saama Vedams .  Those three Vedams are focused
on You . Those Vedam specifically salute You as : " Pathim
viswasyAthmEswaram sAsvatham Shivam Achyutham ". Other Smruthi passages
recognize You as " TameeswarANAm Paramam MahEswaram ". Therefore , when
Vedam says Iswaran , it refers to EmprumAn only . 

SlOkam 19:
***************
ya: khalu aNO: aNutarO mahathO maheeyAn
Aathmaa janasya JanakO jagathsccha yOabhUth
vEdAthmaka praNavakAraNa  varNavaachyam
thamm ThvAm vayam thu paramEswaram aamanAma:

( Meaning) : Oh Sriman NaarAyaNa ! Vaikunta NaaTa ! We conclude
that  You and You alone as the ParamEswaran and worship
you with the help of PramANams from the Vedaas . You became
the One , who is subtler than " the subtlest " and grander than
" the grandest ".  You gave birth to the sentient and the insentient
universe and entered inside all of them to direct them . You are
indicated by the One lettered PraNavam, which is the root and
the essence  of all the Vaachaka sabdhams  of Vedaas .

(Comments) : Taittiriya Upanishad in the NaarAyaNAnuvAkam section
described the Svaroopa-Roopa-GuNams of the Lord : " aNOraNeeyAn
MahathO MaheeyAn aathmAasya janthOr-nihithO guhAyAm " ( smaller
than the smallest and larger than the largest ) and concludes with
" prasAdhAnmahimAnam Isam " indicating that Sriman NaarAyaNan
is the Isan/Iswaran/ParamEswaran (  Supreme Lord ) . KurEsar concludes
here therefore : 'ThvAm thu vayam ParamEswaram aamanAma: " ( We
recognize You as our Supreme Lord based on Veda Manthrams ). That
Supreme Being as the One embodiment of the single lettered PraNavam
is saluted here by KurEsar : " Tamm VedAthmaka PraNava-kAraNa
varNa-vAchyam
ThvAm thu vayam ParamEswaram aamanAma: " . When KurEsar salutes
the Lord as " VedAthmaka praNava kaaraNa  varNa vaachyam " , it is
clear that PraNavam can not refer to any one other than EmperumAn .  

SlOkam 20 :
***************
AathmEswarOasi na parOasthi tavEswarOanya :
viswasya chAdhipathirasya parAyaNam cha
NaarAyaNAchyutha ! parasthvamihaika yEva
BrahmAdhayOapi bhavathIkshaNa labdhasatthA :

(Meaning ) :Siman NaarAyaNa ! You are the Lord unto Yourself
( Thvam AathmEswara asi) . There is no one who is Superior to
You ( Tava Para: adhya Iswara: na asthi). Thou art the Lord and
goal of this universe and its beings ( Asya viswasya adhipathi:
ParAyaNam cha ). Oh Lord , who never lets down any one ,
who performed SaraNAgathy to You and sought Your protection !
(Oh Achyutha!) . When we inquire as to who is the Superior
amongst all gods , it becomes apparent that You alone are
the Para DEvathai (Supreme Being ). Even Brahma , Rudran
and others have realized their own existence through the power of
Your benovolent glances ( BrahmAdhaya: api bhavadheekshaNa
labdha sattaa:) .   

(Comments) : KurEsar uses the following Sruthi PramANams for
the thoughts behind this slOkam : " YasmAth Param naaparam
asthi " , " Pathim viswasyaathmEswaram " , "NivAsa: suhrudh gathi:
NaarAyaNa: " .    

SlOkam 21:
*****************
nithya: samAbhyadhika varjitha: UrjithasrI:
nithyEaksharE dhivi vasan Purusha: PurANa:
satthvapravarthanakarO jagathOasya moolam
naanyasthvadhasthi DharaNeedhara vEdavEdhya:

(Meaning ):Oh the Lord of BhUmi DEvi( DharaNeedhara )! You alone
are eternal ( Thvam yEka nithya: ). You have no equal or superior
( Sama abhyadhika varjitha: ) . You are the timeless (anAdhi ) Purushan
(PurushOtthaman ). You are the sole seed for this universe as You stay in
Your eternal Parama Padham ( NithyE dhivi aksharE vasan asya jagatha:
moolam ) . You are the One resplendent with the inseperable association
of MahA Lakshmi ( Thvam Urjitha SrI: ) . You spread the Sathtva guNam
linked to Jn~Anam (Satthva pravartanakara: ) . There is no one , who could
be
comprehended with the help of the VedAs ( Thvadh anya: Veda vEdhya:
na asthi ) .  

(Comments) : When KurEsar uses the term " nithya: " , he has
in mind the Sruthi passages : " nithyO nithyAnAm chEtanas-chEtanAnAm" .
KurEsar selects the Vedic passage of "Hreesccha tE Lakshmeesccha
Pathnyou " as PramANam , when he selects the words " DharaNidhara-
Urjitha SrI: " to salute the Lord as the divine consort of BhUmi Devi
and MahA Lakshmi . 

SlOkam 22 :
***************
yamm bhUtha-bhavya bhavadheesam aneesam aahu:
antha: samudhra nilayam yamanatharoopam
yasya thrilOka jananee mahishee cha LakshmI:
SaakshAth Sa yEva PurushOasi sahasramoordhA

(Meaning ) : You are the Master of the past , future and present
(BhUtha bhavya bhavadheesan) . You are saluted as One , who has
no Master ( aneesan ) . You are recognized as reclining in the middle of
the Milky Ocean ( antha: samudhra nilyan ) . You are saluted as One with
multitudes of roopam/forms ( anantha roopan) . As the Supreme being of
such
glorious attributes  and as the divine consort of the Mother of the beings
of
the three worlds  , You  become the thousand-headed Purushan visulaized by
the Purusha Sooktham of the VedAs . 

( Comments ) : Vedam states : " na tasyEsa kascchana" ( There is no Master
for the Lord . He is His own Master ). KurEsar salutes in this context as:
"Yamm aneesam aahu: " . The roopam of the Lord resting in the middle of
the milky ocean is PadhmanAbhan . KurEsar's Sruthi PramANams for
salutation of KsheerAbdhi NaaTan as " Yamm antha: samudhra nilayam "
are : " ambasya paarE " , SamudrEntham Visvasambhuvam " , " yamantha
SamudhrE kavayO vayanthi " . The Lord's countless forms ( ananta roopams)
is based on the following Sruthi PramANams : " tadhEkam avyaktham 
ANANTHA ROOPAM , KrishNa roopANi ANANTHAANI " . Swamy Desikan
refers later to the 77 roopams of Lord Narasimhan in Gadhya BhAshyam.
KurEsar saluted MahA Lakshmi as "ThrilOka Jananee " . The pramANam
here is from VishNu PurANam : "SnapayAm chakrirE Deveem SarvalOka-
MahEswareem " . KurEsar concludes this slOkam with the statement that
the Lord of MahA Lakshmi is the Purushan celebrated by Purusha Sooktham
as "Sahasra Seersha : " KurEsar's words are : "Sa: Sahasra-MoordhA
Purusha:
SaakshAth " . Wherever one turns , SrivathsAngAcchAr Swamy identifies
the Sruthi , Smruthi , PurANa PramAnams behind each word chosen by
KurEsar in the slOkams of Sri Vaikunta Sthavam to establish the supermacy
of Sri Vaikunta Naathan .       

SlOkam 23 :
***************
sarvasruthishvanugatham sTiramaprakamyam
NaarAyaNAhvayadharam ThvamivAnavadhyam
Sooktham thu pourusham asEsha jagath pavithram
ThvAm utthamam Purusham Isam  udhAjahAra

(Meaning ) : Oh the Lord of BhUmi Devi ! The same firm (sTiram)
and unassailable (aprakamyam) Purusha Sooktham has its abode in
all the 4 vedams (Sarva sruthishu anugatham ) with the name of NaarAyaNa
(NaarAyaNa aahvayataram ) . This blemishless Purusha Sooktham , which
creates purity (Suddhi) in the universe has identified You as the
PurushOtthaman
in this world (ThvAm utthama Purusham Isam udhAjahAra) .

(Comments) : This slOkam is a joinrt celebration of the Lord and
the Purusha Sooktham eulogizing Him . The five adjectives of
the first two lines of this slOkam " Sarva Sruthishu anugatham ,
sTiram , aprakamyam , NaarAyaNa aahvayataram ,anavadhyam "
qualify " asEsha Jagath pavithram " . These five visEshaNams
(qualifiers ) are equally relevant to Purusha Sooktham : It is found
in all the four VedAs (Sarva sruthishu anugatham) ; it is firmly
established (sTiram) ; it is unassailable ( aprakamyam) ; it has 
the name of NaarAyaNa ( PourushamEva SookthEna , Tadh 
VishNOrithi manthrENa sookthEna PurushENu thu ) .Pourusham 
Sooktham refers to Purusha Sooktham here .    

SlOkam 24 :
***************
Aanandham Iswaram avAngh-manasAvagAhyam
aamnAsishu: satha-guNOttharith-kramENa
sOayam Tavaiva nrushu hi ThvamihAntharAthmA
Thvam PuNDareeka-nayana: Purushasccha PoushNa:

(Meaning ) : Oh Lord ! Your auspicious guNams have been declared by
the VedAs to be beyond mind and speech ( avAngh-manasa avagAhyam)
and that bliss arising from the contemplation of these divine guNams
increases in units of hundred starting from the aanandham of humans .   
That bliss is unique to You and Your matchless guNams . In the Aananda
valli passage , You are identified as the indweller of the chEtanams.
You also become the indweller of the Sooryan as white lotus eyed
Purushan .

(Comments) : Aanandhavalli passage from Taittireeya Upanishad starts of
with Maanusha aanandham /human bliss ( sa yEkO Maanusha aanandha: ).
That is taken as the unit for the measurement of the bliss of (1)
Manushya-
Gandharva (2) Deva-GandharvAs (3) Pithrus (4)aajanaja dEva (5)karma dEva
(6)Deva (7) Indhra (8)Bruhaspathi  and (9) PrajApathi. The bliss of each
of
the set of ten starting from Manushyan is 100 fold larger and ends with
the aanandham of Brahman as the loftiest ( sa yEkO BrahmaNa aanandha: ).
KurEsar draws the Upanishad PramANam on Aanandham to point out 
that the Loftiest of aanandham is enjoyed by the Parama Purushan 
as the Supreme Being . That He is inside all chEthanams as 
antharyAmi ( indweller) and in achEthanams as anupravEsam 
proves His SarvEswarathvam . He is inside the orbit of the Sun
(PoushNa: Purusha: Sa: ) and has eyes resembling the lotus 
( " tasya yaTA kapyAsam PuNDareekam yEvamakshiNeem "  ).
KurEsar piles up pramAnam after PraMANam to remind us
of the ParadEvathA Tatthvam of Sri VaikuntanATan here .  

SlOkam 25 :
***************
Yann-moola-kAraNam aBhudhyatha srushti vaakyai:
BrahmEthi vaa sadhithi vaa aathmagirA aTavaa tath
NaarAyaNasthvithi mahOpanishadh Braveethi
souBAlikee PrabrutaYOapi anujagmu: yEnAm

(Meaning) :MahOpanishad dealing with the creation of the universe
states that the ancient kaaraNam (reason) for Srushti  is described by
the  Vedic word , Sath or Brahman or Aathmaa . That aadhi kaaraNam
for the creation of this naama-roopa prapancham has been identified
further as none other than  Sriman NaarAyaNan .  SubhAlOpanishad
and other upanishads follow the path laid out by MahOpanishad .

(Comments) : In the previous slOkam , KurEsar stated that the Lord
has the guNam of immeasuarable bliss and He is the One who grants
MOkshAnandham to those perform SaraNAgathy to Him . In this slOkam ,
KurEsar salutes the Lord as Jagath KaaraNan . VedAs salute this Jagath-
KaaraNa Vasthu as "Brahman , Sath , AathmA " . That Sriman NaarAyaNan
is the Jagath KaaraNan is pointed out by the passages of MahOpanishad
( yEkO havai NaarayaNa aaseeth , na Brahmaa  nEsAna: " ) and
SubhAlOpanishad (dhivyO dEva yEkO NaarAyaNa: ) . Thus all
padhams speak about NaarAyaNan ( Siva means auspicious)
and therefore NaarAyaNan alone is the Jagath KaaraNan .

SlOkam 26
***********
JyOthi : Param Parama-tatthvam aTO ParamAthmaa
BrahmEshu cha Sruthishu yath Paravasthvadheetham
NaarAyaNastadhithi tadh  visinashti kaachidh
VishNO; Padham Pramam ithyaparaa gruNAthi

(Meaning) : One Sruthi (NaarAayaNa anuvAkam) salutes Sriman
NaarAyaNan , the object of our meditation as the Supreme Being
in the form of Supreme JyOthi , Supreme Tatthvam (doctrine) and
as  Supreme Soul and Brahman . The other Sruthi ( Kata valli )
identifies that vasthu as the Supreme abode of all pervasive
VishNu .

(Comments): Here , KurEsar refers to two Upanishads ( NaarAyaNa
anuvAkam and Kata Valli ) that salute VishNu as the Supreme Lord .
In the previous slOkam , KurEsar referred to two other Upanishads
( MahOpanishad and SubhAlOpanishad) in this context . The salutation of
NaarAyaNAnuvAkam is: " NaarAyaNa Param Bhramma tatthvam
NaarAyaNa: Para:, NaarAyaNa parO JyOthi: aathmA NaarAyaNa; para: " .
The Kata Valli Passage celebrating the glory of the Lord as ParamAthmA is
:

" Vij~nAna  SaaraTir-yasthu mana: pragrahavAn nara:
sOadhvana: pAramApnOthi Tadh VishNO: Paramam padham ".

SlOkam 27
*************
Santheedhrusa: Sruthisirassu parassahasraa:
Vaachastava praTayithum ParamEsithruthvam
kim chEha na vyajagaNa: krimidhAtrubhEdahm
krAman jaganthy nigiran punarudhgiran cha

(Meaning): Oh Sri Vaikunta NaaTaa ! There are thousands
of Upanishadic passages to salute your status as ParamAthmaa.
Your KaaruNyam and Sarva Rakshathvam was well demonstrated
in Your avathArams . For instance  , no differences were found between
a lowly worm and the grand Brahma Devan  at the times when You
measured the worlds with three steps as Thrivikraman or when You
swallowed the worlds as a small child floating innocently on
the bed of a pupil leaf or when You released the world from
Your stomach at the time of creation .  Such is Your greatness
in blessing one and all with Your compassion !

(Comments): BhagavAn is abhinna nimitthOpAdhana KaaraNan
( Moola Vasthu as well as SahakAran) for the world . This is HisParamAthma
Tatthvam . His greatness and dayA for all the created beings is revealed
during ThrivikramAvathAram and Vada Pathra sayanAvathAram .
During Thrivikrama avathAram , His sacred feet touched the heads of
the mighty Brahma to the lowly worm and consecrated all of them .
During His Vada Pathra sayanam , He protected His created beings
from insect to mighty BrahmA by holding them in a small portion of
His stomach and then releasing them at the end of the deluge .His
sacred feet during ThrivikramAvathAram has been loudly proclaimed
by the VedAs like the sound emanating from a gigantic drum
( Thrivikramasya Vijaya DiNDimAyitham vEdhai : ".  VishNu Sooktham
celebrates them as " SamooDam asya paamsurE "

SlOkam 28
***********
roopasriyaa Paramayaa paramENa dhAmnaa
chithraisccha kaiscchith uchithai: Bhavatha: charithrai:
chihnairanihnava parai: aparaisccha  kaiscchidh
nicchinvathE  Thvayi vipascchitha Isithruthvam

(Meaning): Those with discriminating intellect establish Your Supermacy
among gods through (1) The supreme lustre of Your body (2) references that
deal with unique incidents connected to Your life that has led to Yourself
being saluted as the One having many abodes (KsheerAbdhi/Milky ocean ,
Vaikuntam (Tadh VishNO: Param Padham sadhA pasyanthi Sooraya: ) ,
the minds of Yogis  , Veda Siras/Upanishads and dhivya dEsams).

(Comments): Here , KurEsar gives the reasons for the intelligent
people to arrive at he conclusion that BhagavAn alone is
the Supreme Being . His Soumya/SubhAsraya  roopam(Roopa SrI )
is unique among gods . The beauty and lustre of His body/dhivya MangaLa
vigraham , His weapons , His aabharaNams , His hastha Mudhrais
are not matched by any other gods . Other gods have karma sambhandham
( Karma yOnaya: ) and BhagavAn is totally untouched by karmAs . All
the others are "midikkilaa dEvar" ( those without any Srimath
Gaambheeryam)
as described by by Thirumazhisai AzhwAr compared to our Lord .

SlOkam 29
**************
YasyA: kaDAkshaNam anukshaNam IswarANAm
Iswarya hEthurithi sarva-janeenam yEtath
Thaamm Sririthi ThvadhupasamsrayaNAth nirAhu:
ThvAM hi Sriya: Sriyam udhAhu: udhAra-vaacaha :

(Meaning): It is well known that the side glances of Sri DEvi
is the root (fundamental)  cause for the ever growing wealth of
all gods . Because She (SrI Devi) has joined You , She is known as "SrI".
The AchArya PurushAs like Swamy AlavanthAr and Thirumangai
AzhwAr describe You therefore as " Thiruvukkum Thiru " , the Lord of
the Supremely auspicious SrI Devi .

(Comments): The vaibhavam of Sri Devi and the impact of that
Vaibhavam on BhagavAn is alluded to in this slOkam . The pramANams
about the glories of MahA Lakshmi (Sri Devi ) conferring Sriya: pathithvam
to Her Lord as His lakshaNam (Chinham) are : " lOkEsa-savibhUtheenAm
kAraNam yannirIkshaNam"  ( the Iswaryam of dhig PaalakAs arise because
of Your auspicious glances falling on them ) . " BrahmAdhyasccha SurA:
sarvE munayasccha tapOdhanaa: , yEdhanthE Thvath-padhascchAyAm
aasrithya KamalEswari ! "

SlOkam 30:
************
MaayA ThvayA guNamayee kila yaa nisrushtA
Saa tE VibhO ! kimiva narma na nirmimeetE
kouthaskuthaa : sTirakutharka vasEna kEchith
sathyAm sruthou cha Bhadiraa Thvayi tannmahimnA

(Meaning): Oh ParamAthmA ! That Moola Prakruthi created by You
is made up of the three guNams . It is banished only when the chEtanam
practises SaraNAgathy at Your sacred feet . Great indeed is the power of
this Moola Prakruthi ( Maayaa) , which needs to be chased away with Your
grace . You gain a great joy , when that happens through the rite of
SaraNAgathy. Those who do not accept VedAs and ask distorted
questions out of their ignorance come under the influence of Your
Moola Prakruthi and attain a state of deafness and acquire
aasuri bhAvam ( demonic traits ) and get immersed deeply
in the swirling ocean of SamsAram ( VishNu Maayaa mahAvartha
mOhAndha tamasaa vruthA:  according to Sage ParAsara).

SlOkam 31
***********
Ya: sTAvara krimi-pathanga-mathanga jaadhishu
anyEshu janhtushu sadhaiva vijAyamAna:
Thvam nithya-nirmala nirnjana nirvikAra-
kalyANa-sdhaguNanidhE ! Sa ithiritasthai:

(Meaning): Oh Lord , who is blemishless , firmly established,
untouched by the dhOshams arising from Karmaas , auspicious ,
unchanging unlike JaDa vasthus and staying as the undepletable
mine of auspicious attributes !  There are those with distorted
views declaring that You are the Jeevan that is born again and again
due to its Karmaas as tree, plant , creeper , worm , insect , birds ,
animals and other janthus . Your avathArams are out of Your own sankalpam
(volition) and are without any blemish and beyond the influence of any
karmaas . Those deaf kudhrushtis do not understand Your true nature and
state that You are indeed the same as the Jeevan , which is distinctly
karma vasyan. You are untouched by Karmaas and their influence .

(Meaning): VedAs salute BhagavAn as " ajAyamAnO BahudhA vijAyathE ".
His birth is not like ours , which is controlled by our Karmaas . BhagavAn
enters into all created vasthus and makes them function . He does not
undergo changes (vikAram) in Svaroopam like achEtanams or changes in
SvabhAvam like Jeevan or  influenced by the Karmaas (na Maam
karmaNi limpanthi) . There is none , who is  equal or Superior to Him .
BhagavAn is nithyan , nirmalan , Niranjanan and nirvikAran ( eternal ,
blemishless and changeless ) . He is defined by the Ubhaya Lingams
Blemishless and KalyANa guNa PoorNan) . This slOkam is to answer
the claims of Adhvaithis that the Supreme Being (Brahman) is NirguNa
Brahman without any  attributes .  BhagavAn's incarnations are
SuddhAvathArams ( free from thriguNams) and SvEcchAvatharams
( happening out of His own Sankalpam).

SlOkam 32
************
Thvadh-dhrushti-jushDamidham aavirabhUth asEsham
nO chEth kaDAkshayasi naiva bhavEth pravrutthi:
sTAthum cha vAnchathi jagath tava dhrushtipAtham
tEna sruthou jagadhishE hi jagath ThvamEva

(Meaning): All the chEtana - achEtana vasthus of the world
await the glances from Your auspicious eyes to fall on them .
If your glances do not fall on them , they can not even make
a movement . For staying in existence , the objects of the world
depend on Your rejuvenating glances .Therefore the VedAs
declare You as the World itself (Sruthou Thvam yEva Jagath
jagadhishE ).

(Meaning) : Vedam says that the acts of creation , protection and
dissolution as the acts of the Supreme Being : " Tadhikshitha bhau syAm
prajAyEyRthi " . From this pramAnam , it becomes clear that the Lord's
KatAksham is the root cause for the creation of the world
and its beings . Swamy AlavanthAr elaborated this Veda PramANam this way:
" nAvEkshasE yadhi, tathO bhuvanAnyamUni nAlam PrabhO ! bhavithumEva
kutha : pravrutthi : ? ". Oh Lord , if your glances had not fallen on the
world , how could they have  originated and stayed into existence ?

SlOkam 33
************
yEvam BhagO ! iha bhavath-paratantra yEva
saBdhOapi roopavath amushya charAcharasya
Iswaryam Idhrusam idham sruthishUdhitam tE
paapeeyasAm ayam ahO ! Thvayee mOhahEthu:

(Meaning): Oh Bhagavann with the six attributes of
Jn~Anam , Sakthi , Balam , Iswaryam, Veeryam and Tejas !
The VedAs point out  that all the sentient and insentient ones
have been given names and forms by You .You are indeed behind
them shining as Naama Roopa Prapancham . They are totally under
Your control . This unique greatness of Your glories makes
the great sinners  become filled with jealousy and get
deluded in the process (anAdhi pApavAsanAmushithaasEsha-
sEmusheekANAm  according to AchArya RaamAnuja) .

(Comments): There are many pramANams quoted by
SrivathsAnkAcchAr Swamy about the Lord creating
the Naama-Roopa Prapancham ( NaamAni RoopANi
vichithya dheera: , nAmaroopE vyAkarOth , nAmaroopE
VyAkaravANi ).None of the others are resoponsible for
Jagath KaaraNam ( na BrahmA nEsAna: ) .  Vedam states :
" yEkO ha vai NaarAyaNa aaseeth " .

SlOkam 34
***********
yE Thvath kaDAksha lavalakshyam iva kshaNam thai:
Iswaryam Idhrusam alabhyam alambhi pumbhi:
yath kEapi sanjagarirE ParamEsithruthvam
tEshAmapi Sruthishu tann-mahima-prasangAth

(Meaning): Those occupying high positions as Brahma and Siva
attained  their  lofty offices only though the small portion of Your
auspicious glances falling on them for a fraction of a second .
They climbed to a state not attained ever by chEtanams. They
are called even Iswarans as a result of the BhagavAn's anupravEsam
that makes them an amsam of the Lord and they follow the path
laid out by BhagavAn to do their duties as the Creator (Brahma) and
destroyer of the Universe (MahEswaran) .

(Comments): Oh BhagavAn ! You alone have limitless Iswaryam.
When Your glances on one due to his Poorva Janma sukrutham ,
that soul is blessed to attain high status  as per Bhagavath GitA

Yadh yadh vibhUthimath satthvam SrimathUrjithamEva vaa
tatthadhEvAvagaccha thvam Mama tEjOmsa-sambhavaath

About Brahma and Sivan attaining the status as Creator of
the Universe and destroyer of the same, BhagavAn Himself says :
" MadhAdarsitha PanTAnou srushti-samhAra kaarako ". They
follow the path laid out by Him (Bhagavan ) and due to His
anupravEsam ( entry inside them) go about performing the duties
of creation and destruction of the universe .

SlOkam 35
************
nithyEshu vasthushu BhavannirapEkshamaiva
tath-tath svaroopam ithi kEchidhihabramantha:
Iswaryamathra Tava saavadhi samgiranthE
BrUthE thrayee thu nirupAdhikam Isanam tE

(Meaning) :  In our VisishtAdhvaitha darsanam , we accept
as eternal , Moola Prakruthi , Jeevans and Nithya Sooris
( eternally liberated chEtanams) through Veda PramANams.
There are others , who out of delusion contend that Your Lordship
is limited in scope over these eternal entities (Iswaryams) .
Vedam on the other hand asserts that Your control over them
is total , limitless and reaches out  everywhere .

(Comments) : Here , KurEsar criticizes the Yaadhava PrakAsa Matham ,
Saiva Matham and the Matham that holds that the good and bad
happen to one due to the power of their karmAs and Bhagavan has no
role in controlling them . KurEsar cites the veda PramANam of
"Pathim ViswasyAthmEswaram " and therefore nothing in
His universe happens without His sankalpam and He is the Sattha of
all padhArTams/vasthus and they are all tied to Bhagavath Iccha .

SlOkam 36
************
icchAtha yEva Tava viswa padhArTa satthaa
nithyam priyAstava thu kEchana thE hi nithyaa:
nithyam ThvadhEka Paratantra nija svaroopaa
bhAvatka-mangaLa-guNaa hi nidarsanamna:

(Meaning) : Oh Bhagavann! The existence (satthaa) of
all vasthus (entities) is realized only through Your
sankalpam . Among them , You select a few to stay
eternal such as ThriguNam , Kaalam , Suddha Satthvam
Nithya VibhUthi , Nithya Sooris and Dhivya MangaLa
Vigraham . The Jeevans are eternal(nithyam)  in Svaroopam but
become non-eternal ( changing/anithyam ) by SvabhAvam .
Even the latter , who are nithyam in Svarropam but
anithyam in SvabhAvam are "Iswara SankalpAsritham :
take refuge in Iswaran's sankalpam and gain their Satthaa).

(Comments): Here , KurEsar criticizes the VaisEshikAs , who
accept Jn~Ana , Balaadhi sakthis but refuse to accept
His sankalpa sakthi and points out that all vasthus are
under the Lord's total control through His sankalpam .  This way ,
KurEsar established Nithya VibhUthi for BhagavAn . The key
pramANam here is " IcchAdhEva Tava Viswa-padhArTa Satthaa".

SlOkam 37 :
************
viswasya viswa-vidha-kaaraNam Achyutha !Thvam
kaaryam tadh-yEtadh-akhilam chidhachith-svaroopam
Thvam nirvikAra ithi vEdha-sirassu ghOshO
nisseemamEva Tava darsayathi Isithruthvam

(Meaning) : Oh Achyutha( One who does not let down those who sought
protection slip away from Him ) ! You are indeed the various reasons
( KaaraNams ) for all ( Thvam Viswasya viswa-vidha kAraNam).
All the sentients and insentients of this universe are under
your control ( Chidhachith svaroopam tadh yEthath akhilam
Tava Kaaryam ). You do not undergo any changes ( Thvam nirvikAra: ).
This nirvikAra svaroopam and celebration of it in loud voice by
the Upanishads is a demonstration of Your Supreme Lordship
over every thing in this universe ( Thvam nirvikAra ithi vEda-sirassu
ghOsha: Tava yEva nissemam darsayathi).

(Comments) : This slOkam was constructed to refute the views of
strict logicians , Paasupatha Matha anusAris and the followers of
Bhaaskara Matham . They hold the view that the Supreme Being
undergoes VikArams ( changes/Brahma svaroopa pariNAmams).
Vedam and their siras bhAgam , the Upanishads instruct us that
BhagavAn , the Sarva charAcharAthma is nirvikAran (Changeless):
" nishkalam nishkriyam Saantham niravadhyam niranjanam".
The Upanishads state that for the indwelling ParamAthmA ,
there are no changes. When a child becomes adult , the changes
(Kaaryathvam) are in the body and not in the Aathmaa.

NimithOpAdhana kaaraNams are distinct from each other .
When a pot is created by a potter  , the clay , the stick to shape
it and the wheel to rotate the pot in formation are needed to
complete the construction of the pot . These are the three kinds
of kaaraNams. The clay is known as the UpAdhAna KaaraNam .
The stick and the wheeel ( DhaNda -chakram) are known as
the SahakAri KaaraNam. The man who makes the pot ( the Potter/
Kuyavan) is recognized as Nimittha KaaraNam . Mola Prakruthi
out of which the world is made , the ChEthanAchEthanams and
the Lord who  creates the world are different from one another.
It is impossible therefore for the Lord (Nimithan)to transform into
UpAdhAnam and undego the vikArams such as pot as per this view.
Therefore , we conclude that  NimitthOpadhAna KaaraNams are
quite different from each other is the correct view  as advocated
by VisishtAdhvaitham.

SlOkam 38:
***************
kim saadhana: ? kva nivasan? kim upAdhadhAna: ?
kasmai phalAya srujathi Isa idham samastham ?
idhyAdhi anishtitha kutarkamatarkayantha:
Thvadh vaibhavam sruthividhO vidhu: apratarkyam

(Meaning ): KurEsar poses a rhetorical question here :
Oh SarvEswaraa ! What phalans You have in mind
when You create all these chEtanams and achEtanams
from Moola Prakruthy and what instruments do you use
and where do You stay , while You engage in Jagath Srushti ?
The answer is ofcourse that You do not anticipate any phalans
for Your leelai of Srushti and yet people with distorted logic
(Kutarkis) venture to attribute all kinds of reasonings for your
engagement in the creation of the world.  Those who are experts in
the VedAs however understand that Your glories and reasonings are
beyond our ken  .

(Comments) : BhagavAn is known as avAptha Samastha Kaamaan
or one who has gained all desires and is not in want of anything. There is
nothing He has to do in all the three worlds to gain phalans .Swamy
AlavanthAr in Iswara Siddhi therfore asks : AathmakAmasya Kaa Spruhaa?
Where is the urge for one who has every thing ( Iswaryam) to seek more?
He does not need any instruments to create all beings from Moola Prakruthi
.
He is Sarva Sakthan. He does not stay at one place or seek any aadhAram
to stay put to create since He is again all powerful.If He becomes
upAdhAna
KaaraNam (Moola prakruthi) , then He will have to undergo VikArams
(changes)
and that is against the Vedic revelations.

The answer to the first question is:  What is the help/instruments that
You
use to create .  He creates with the help of His KaaruNya GuNam
and Sri Devi . He does not need any limbs (accesories /saadhanams)
to create the Universe and its beings  , since Upanishads state that
He sees without eyes , He hears without ears and he moves without legs
and grabs without hands ( pasyath achakshu: , sa sruNOthy akarNa: ,
apaaNI-PaadhO javanO gruheethaa ). This is Brahma LakshaNam
and He is established in His own vaibhavam (svE mahimna: prathishtitha: )
.

The answer to the next question on where He stays , while He creates ,
He is SvAdhaaran or rooted in Himself and therefore , He does not need
any aadhAram to stay still to create. He can create without staying put
in one particualr location . The answer to the third question on the
UpAdhAna vasthu for creation is that He has adhbhutha /Vichithra sakthi
and uses His power of volition (nija sankalpam ) to create the universe
out
of
Moola Prakruthi. The answer for the fourth question on what Phalan or
PrayOjanam that he expects in Srushti vyApAram is: He creates the Universe
and its beings , gives them senses , indhriyams , Saasthrams to follow and
hopes that they( the jeevans ) will attain sadhgathi . Brahma Soothram :
" lOkavatthu leelA Kaivalyam " also answers this question . Brahman
possesses special inherent power by means of which it can evolve
itself into the universe without affecting its svaroopam . Brahman enters
into the created objects (anupravEsam) along with the Jeevan to give
them names and forms ( naama-roopa vyAkaraNa) .

SlOkam 39 :
*************
Yath samvrutham dasaguNOtthara saptha-tatthvai:
aNDam chathurdasa-jagadh bhavadhAthru-dhAma
aNDAni tath susadhrusAni parassathAni
kreeDAvidhEs-Tava paricchadhathAm agacchan

(Meaning ) : The BrahmANDam , the abode of Brahma dEvan , Haran ,
Indhran  et al has 7 lower and 7 upper lOkams surrounded by the seven
tatthvams( Earth/PruTvee  , Water/Appu  , tEjas , Vaayu , AakAsam ,
ahnakAram and Mahath ) . There are hundreds of aNDams that
are in unison with the BrahmANDam and they reach the stage of
being Your sport ( Leela ) .

(Comments) : The 14 worlds belonging to the BrahmANDam subject
to the Srushti of Brahma Devan is referred to here . There are other
ANdams that are outside this BrahmANDam , which BrahmA or Sivan
et al do not know about . All of them together are serving as the Lord's
LeelA VibhUthi (Sportive Iswaryams). There was a question in the 38th
slOkam (Kasmai phalAya srujatheesa idham samastham) : For what
phalan do you create all these 14 lOkams ? . The answer is given in
this slOkam : " kreeDavidhEs-Tava paricchadhatAm agacchan " .
These activities indeed are all for Your pleasurable sport is
the answer .

SlOkam 40
************
icchAvihAravidhayE vihithAnyamooni
syAth Thvadh VibhUthi lavalEsa-kalAyudhamsa:
yaa yai jAthu pariNAma-padhAspadham Saa
kAlAthikA Tava ParA mahathee VibhUthi :

(Meaning ): Oh Lord ! All the LeelA VibhUthi ( the 14 lOkams& the other
anDams created by You for Your sport are a speck of Your entire Iswaryam
( Ubhaya VibhUthi consisting of Leela and Nithya VibhUthis) .
Your Nithya VibhUthi (Sri Vaikuntam) never undergoes any change.
It is gigantic compared to the LeelA VibhUthi (BrahmANDam ) and
has won over Kaalam ( Time) .

(Comments) : Arjuna experienced the vastness of the Nithya VibhUthi
when he had the bhAgyam of witnessing the Lord's Viswaroopam .
Sage ParAsarar explained that the LeelA VibhUthi is like an atom
compared to the Meru Mountain of Nithya VibhUthi . The LeelA VibhUthi
(BrahmANDam and other similar aNDams) is a result of the KarmAs of
Jeevan and came into being thru Bhagavath Sankalpam . They change into
sareeram and Indhriyam and undergo changes .They also are subject to
the power of Time ( Kaalam).

Nithya VibhUthi on the otherhand is not affected by Kaalam , Karmam
and other pariNAmams( Changes). It is eternal ( Nithyam) . The entire
assembly of BrahmANDam and other aNDams of LeelA VibhUthi is one
fourth in size compared to the vastness of Nithya VibhUthi ( PaadhOasya
visvA
bhUthAni thripAdhasya amrutham dhivi). Nithya VibhUthi is immeasaurable
hence compared to LeelA VinhUthi. The river Viraja forms the boundary
between the two VibhUthis.This Nithya VibhUthi is saluted in this SLOkam
of
Vaikunta Sthavam by as : " Paraa Mahathee VibhUthi " following the Veda
Manthrams ( Tadh VishNO; Paramam Padham and HiraNmayE ParE lOkE
virajam Brahma nishkaLam ).

Dear BhakthAs: We will study the next 5 slOkams ( 41- 45) today .
For slokam 41 to slOkam 45 , the common anvayam ( Kriyaa Padham ) is
the 4th paadham in slOkam 45 : " Vaikunta-nAma Tava dhAma tadhAmananthi "
( The ancients describe that the place named Sri Vaikuntam is Your
permanent abode ) . " Tath Vaikunta Naama Tava dhAma aamananthi "
is the anvaya kramam (prose order) . Attributes of that Vaikuntam are
given
in
the slOkams 41 onwards upto the third paadham of the 45th SlOkam .

SlOkam 41 :
*************
Yadh VaishNavam hi paramam padham aamananthi
kham vaa yadhEva paramam tamasa: parasthAth
tEjOmayam parama-satthvamayam dhruvam yadh
aanandha-kandham athisundaram adhbhutham yath

(Meaning): (The ancients describe the place named Sri Vaikuntam
as Your permanent abode ) that is saluted as the Supreme abode of VishNu ;
it is the same Supreme abode of the Lord and  is the ParamAkAsam beyond
Tamas known otherwise as Moola Prakruthi ; it is the place which is full
of
lustre and is Suddha Satthvamayam ( free from any admixture of RajO
or TamO guNams) ; it is eternal , the basis of all bliss , the most
beautiful
and wonderous .

(Commentary ): In the first Paadham of this slOkam , KurEsar salutes
Sri Vaikuntam as " VaishNavam Paramam Padham" along the lines
saluted by the ancient VedAs : " Tadh VishNO: Paramam Padham ,
VishNO : padhE paramEmadhva uthsa: " .

In the second paadham , KurEsar salutes Sri Vaikuntam as ParamAkAsam
(teLi visumpu , sENuyar vaanam) : " kham vaa yadhEva Paramam" . Kham
means aakAsam ; " paramam kham " means ParamAkAsam , the Supreme
AakAsam beyond Moola Prakruthi . The PramANam is " kham vaa yadhEva
paramam tamasa: parastAth ".

The third paadham describes that  VaishNava ParamAkAsam
as " tEjOmayam ( filled with radiance/lustre of aprAkrthic nature ) ,
Parama-satthvamayam ( free from admixture with rajO and tamO
guNams ) , dhruvam ( eternal , firm , unassailable) .

The fourth and final paadham salutes that Parama Padham as
" aanandha kandham  athisundaram adhbhutham" ( the root of all
aanandham , the most beautiful and full of wonders ). KurEsar's
selection of words in the third and the fourth Paadhams are influenced by
the vaakyams of Maha Rishis: " Yath sath PurANam aakAsam sarvasmAth
Paramam dhruvam , Tadh vaa aakAsam sanaatanam". That Vaikunta lOkam
is beyond tamas ( Moola Prakruthi) and as such aprAkrutham is based on
Veda Vaakyams : " Aadhithya VarNam Tamasasthu paarE , Tamasa parasthAth ".
The reference to "tEjOmayam " is again based on additional Veda Vaakyams :
" Param jyOthir- upasampadhya ,  na tathra SooryO bhAthi , na
chandra-tArakam nEmA vidhyuthO bhAnthi kuthOayamagni: ".

SlOkam 42
***********
yadh Brahma-Rudhra-PurUhutha-mukhai: dhurApam
nithyam nivrutthinirathai: SanakAdhibhirvaa
Saayujyam ujjvalam usanthi yadhAparOkshyam
yasmAth Param na padham anjithamasthi kimchith

(Meaning) : (The ancients describe the place named Sri Vaikuntam as
Your Supreme abode ) that is unattainable even by Brahma Devan ,
Sivan , Indhran and SanakAdhi Maharishis engaged always in travel by
the Moksha Maargam ; the visualization of that land is equal to
the enjoyment of the bliss on a par with the Lord Himself ;That land ,
which is the place of Your permanent residence has no comparable
lOkam  in status equal or superior to it  (SrI Vaikuntam) as a place of
worship .

(Commentary ) : There are three kinds of Jeevans : Karma Bhaavanaas ,
Bhrama BhAvanAs and Ubhaya BhAvanAs . Those who are born , die
and are reborn due to their karma Phalans are Karma BhAvanAs (Nithya
SamsAris). Those immersed in seeking the Moksha Maargam are
Brahma BhAvanAs( Sages Sanaka , Sanandhana , SanathkumAraas)  .
Those like Brahma , Rudhran who are also Karma VasyALs but meditate  on
Brahman in between their assigned duties are Ubhaya BhAvanAs .
Here KurEsar refers to Sri Vaikuntam beyond the reach of the three
kinds of BhavanAs  following the VishNu PurANa slOkam :

yanna dEvA na munayO na chAham naapi Sankara:
jAnanthi ParamEsasya tadh VishNO: Param Padham

There are four kinds of Moksham (SaalOkyam , Saaroopyam ,
Saameepyam and Saayujyam ) . The supreme most among them
is Saayujya Moksham . Gaining the anubhavam of bliss on a par
with the Lord ( Sama rasAnubhavam) and performing nithya kaimkaryam
to the Lord is the Supreme Moksham of Saayujyam . The other three kinds
of Moksham are subsumed in Saayujya Moksham .KurEsar refers to this
incomparable Saayujya roopa Moksham in the third paadham of
this slOkam : "Saayujyam ujjvalam usanthi ".

Mere visualization of this Sri Vaikuntam by Muktha Jeevans and Nithya
Sooris ( YadhAparOkshyam ujjvalam Saayujyam ) unties all the binding knots
of the heart  and destroys all the doubts and  karmAs once and for all
says the Upanishad ( bhidhyanthE  hrudhayagranTi : chidhyanthE sarva
samsaya: , ksheeyanthE chAsya karmANi Tasmin dhrushtE ParAvarE ).
The third Paadham of this slOkam refers to this tatthvam .

The fourth Paadham celebrates this Sri Vaikunta Parama Padham as
having no equal or Superior in status ( yasmAth Param na padham anjitham
asthi kimchith ) based on the PramANam : " YasmAth param naaparam
asthi kimchith yasmAnnANeeyO na ajyAyOasthi ".

SlOkam 43
**************
roopENa sadh-guNagaNai: parayA samruddhayA
bhAvai: udhAra madhurai: api vaa mahimnA
taadhruk tadh Idhrug-idham ithi upavarNayathyO
vaachO yadheeya vibhavasya thiraskriyAyai:

(Meaning ): Through its JyOthirmaya form ( roopENa) ,
through its assembly of  auspicious attributes that bless
one with Jn~Anam and Kaimkarya prApthi , through its
abundant iswaryam ( paramA SamruddhayA ) , through
its delectable supreme bliss (udhAra Madhurai: bhAvai :)
and other special vaibhavams  , this Sri Vaikuntam
possessing the above glories can not be described/defined
adequately as this or that   ( Tadh Taadhruk idham Idhruk ithi
upavarNayanthya: ) . Such words/efforts/attempts to describe
these glories as this or that become like curtains hiding
these indescribable Vaibhavams of Sri Vaikuntam , which is
Your incomparable Supreme abode .

SlOkam 44
************
yadh vrudhayapakshaya vinAsa mukhai: vikArai:
yEthai: asamsthutham anasthasmitha asthi sabdham
yadh gouravAth Sruthishu phalgu phalam kriyANAm
aadhishDam anyath asugOthram adhruvam cha

(Meaning): The Supreme abode of Yours (Sri Vaikuntam) is
free from changes based on growth and dissolution ( Vruddhyapakshaya
vinAsa mukhai yEthai: asamsthutham). This is the place , where
the word "asthi " ( present ) never ceases to exist ( anasmith asthi
sabdham) .

The fruits arising from the performance of the Yaaga Yaj~nams
recommended by the VedAs become insignificant compared to
the fruits arising from residence in Sri Vaikuntam and end in
sorrow instead of lasting bliss . That indeed is the glorious and
eternal place of residence of Yours saluted as SrI Vaikuntam .

(Commentary ) : Here KurEsar instructs us that SrI Vaikuntam is not
like the worlds , which are born and which are dissolved . That Vaikunta
lOkam unlike PrAkrutha lOkams does not undergo the six changes :
" JaayathE  asthi  vardhathE pariNAmathE apaksheeyathE vinasyathi ".
Unlike the  transient words displayin gthe Shad (Six) bhAva VikArams
(changes) , SrI Vaikuntam is eternal and changeless . The Vaikunta
lOkam is free from the seven blemishes that PrAkrutha lOkam displays:
(1) limited aanandham (2) limited existence (3) ends up in sorrow (4)
admixed with sorrow , when enjoyed (5) unfit for MukthAs sworn to
perform Kaimkaryam to the Lord (6) not easily created and (7) born out of
viparItha abhimAnam . Therefore , Your SrI Vaikuntam is recognized as
the AprAkrutha , Suddha Sathtvamaya , dhruva Aanandhamaya ParamAkAsam .

SlOkam 45 :
************
nishkalmashai: nihatha janma jarA-vikArai:
bhUyishta bhakthi vibhavai: abhavai: avApyam
anyai: adhanya purushai: manasaa api anApyam
Vaikunta naama Tava DhAma Tadh aamananthi

(Meaning) : The SadAchAryAs instruct Sri Vaikuntam as Your
Cherished Supreme abode , which is attainable only by those
who are free from desire , anger et al and only by those who do
not experience the changes of birth , aging  et al . They instruct
us that Your Supreme abode is attainable only by those who are
Mumukshus with no desire in future births and perform Bhakthi or
Prapathti yOgam to be blessed with Sri Vaikunta Vaasam and
Kaimkarya SaamrAjyam . For all the others bereft of these qualifications ,
Your Supreme abode of Sri Vaikuntam can not even be thought of
even by their minds . ( BhUyishta Bhakthi here refers to SarNAgathy ).


SlOkam 46 :
*************
nithyA TavAnya nirapEkshamahA mahimnOapi
yEthAdhrusee niravadhir-niyathA vibhUthi ;
Jn~AnadhayO guNagaNA: samatheethaseemA:
LakshmI: priyA  parijanA : PathagEndhra-mukhyA:

(Meaning): Oh Vaikunta NaaTa ! even though Your vaibhavam
does not depend on any thing , the limitless LeelA and Nithya
VibhUthis of Yours are under Your total control as their Supreme Master.
Your Jn~Anam and  the countless auspicious attributes  are associated
with You alone. Sri Devi of immeasurable glories is dearest to You
in the most appropriate (abhimatha ) manner . Pakshi Raajan and other
nithya sooris are Your dedicated servants .

(Comments): Para VaasudEvan residing in Sri Vaikuntam and is established
in His own glory (sva mahimnE prathishtitha: ) . His unparalleled glorious
assembly of GuNams are recognized as existing expressly for Him
(guNa gaNA: niyathA ) . KurEsar chose the words  " Samatheetha SeemA
LakshmI: Tava niyathA PriyA " based on the AzhwAr Paasura Vaakyam ,
" UnakkERkkum kOlamalarp-Paavai " and AchArya RaamAnuja Vaakyam ,
" Bhagavan-NaarAyaNa apimathAnuroopa BHagavathee" .

SlOkam 47
***********
yEkasya yEshu hi guNasya lavAyuthAmsa:
syAth kasyachith sa khalu vAng-manasAthika SrI:
yE thAdhrusOathyavadhaya: samatheetha samkhyA:
Thvath SadhguNas-Thvamasi tannirapEksha LakshmI:

(Meaning): Any one , who possesses even one part in ten thousandth
of one of Your auspicious guNams  , he will be the celebrated owner of
the wealth that would be beyond speech or thought . Such abundance of
auspicious guNams have taken refuge in You . Those guNams do not add
to Your glory but instead they become glorious because of their
association
with You .

(Commentary) : There are a few who describe the Lord as NirguNan
( NirguNa Brahmam) . KurEsar wnts to remind these matha anusAris
that the Lord is sakala KalyANa guNa sampoorNan.

SlOkam 48
**************
Sarvasya chaiva guNathO hi vilakshaNathvam
Iswaryathasccha kila kascchidh udhanjitha: syAth
tath prathyutha Thvayi VibhO ! vibhavO guNAsccha
samBhandhatastava bhajanthi mangaLathvam

(Meaning): Oh Lord of All ! The greatness of any object is
due to the glory of its Gunam. When one is respectfully
treated , it is because of his abundant wealth . Oh Lord !
In Your case , this situation is reversed . Iswaryams
and the guNams attain auspiciousnes because of links
to You and not the other way round .

(Comment ): The guNams atttain their satthaa and Mangalathvam
through their association with Him ( " guNA: sathya- jn~Aana
prabhruthaya utha Thvath-gathatayA Subhee - bhUyam yAthA ithi) .

SlOkam 49
************
dhoorE guNaastava thu satthva rajastamAmsi
tEna thrayee praTayathi Thvayi nirguNathvam
nithyam HarE ! nikhila sadhguNa sAgaram hi
ThvAm aamananthi ParamEswaram IswarANAm

(Meaning): Oh Hari! The three guNams (Satthva, Rajas and Tamas )
are far removed from You . Therefore , the Rg, Yajus and the Saama
Vedhams announce Your nonpossession of these inauspicious guNams
(nirguNathvam) . You are the Lord of all Iswaraas (i-e) ., You are 
SarvEswaran .
You are like the ocean for all these limitless auspicous attributes to be 
housed.

(Commentary ): This slOkam is to refute the Views of Adhvaithins
that Bhagavaan is NirguNan . KuResar states that the three guNams
--associated with Moola Prakruti-- are far removed from the Lord
and therefore He is "NirguNan" and yet He is the deep abode (ocean)
of all kalyANa guNams ( samastha KalyANa guNAmrutha aBdhi ) .
The fourth paadham is based on Sruthi and UpabruhmaNams:
" Ya : Para: Sa MahEswara: " and " anAdhinidhanam VishNum
SarvalOka MahEswaram ".

SlOkam 50 :
************
Jn~Athmana: Tava tadhEva guNam gruNanthi
tEjOmayasya hi maNErguNa yEva tEja:
tEnaiva viswam aparOksham udheekshasE Thvam
rakshA ThvadheekshaNatha yEva yathOakhilasya

(Meaning): Oh Hari ! You are the embodiment of Jn~Anam
(Jn~Ana Svaroopi) . Scholars describe that Jn~Anam as a GuNam.
One may wonder how that would be possible . He is Both Jn~Ana
Svaroopan and Jn~Ana GuNakan . His Jn~Anam is asankuchitham
( unshrinking) and does not undergo shrinking and expansion like
that of a Bhaddha Jeevan. He is both Jn~Ana Svaroopan nd Jn~Ana guNikan
just as the lustre of the gem is the guNam for the gem full of lustre.
With Your Omniscience , You cast Your glances on  all the objects of
the Universe. The protection for all these objects arise arises from
those glances of Yours alone.

(Commentary): Here , KurEsar focuses on the doctrines of DjarmabhUtha
Jn~Anam and Dharmee Jn~Anam . KurEsar distinigushes the Jn~Anam of
the Lord from that of BHaddha Jeevans here .He celebrates the IeekshA-
poorvika srushti ( creation based on His glances alone) and the
Omniscience
(Sarvaj~nathvam) that empowers such srushti (Sa Ieekshatha lOkAn
nu srujaa ithi , tadhaikshatha Bahu syAm prajAyEya  ithi ).  This 
Sarvaj~nathvam
is saluted in the third line of this slOkam .The power of those glances of
the Sarva Sakthan is celebrated in the fourth paadham of this slOkam .

SlOkam 51
************
ThrayyudhyathA Tava yuvathva- mukhai: guNoukai:
aanandhamEdhitham iyaan ithi sanniyanthum
tE yE satham thvithi paramparayA pravrutthA
naivEsha vaangmanasagOchara ithyudhAha

(Meaning): Oh Bhagavann ! When the VedAs attempted to measure
(quantify) Your aanandham , which continued to grow from the assembly of
GuNAs starting from Your Youth  , they ( the VedAs ) counted in
units of hundred and proceeded in an upward spiral from the Human
aanandham to the aanandham of Brahma dEvan and gave up finally
the count by concluding rightfully that there is no limit toYour
aanandham.
That aanandham of Yours is declared  as immeasurable and beyond
count  by the VedAs . They continue to grow (yEdhitham) like
Thrivikraman's
form (vardhamAna: ) .


(Commentary ): The aanandha svaroopam of Brahman was saluted earlier
(24 th slOkam ) according to the way shown by VedAs ( AanandhO BrahmEthi
vyajAnAth , AanandhAdhyEva khalvimAni bhUthAni jaayanthE ). KurEsar's
words
in the 24th slOkam are : " Aanandhamaiswaram  avaangmanasAvagAhyam
aamnAsishu satha-guNOttharitha-kramENa " . Here , KurEsar points out that
,
this Aaanandham of the Lord can also be a guNam as per the revelation of
Aanandhavalli manthram (Aanandham BrahmaNO vidhvAn ) .
BruhadhAraNyakOpanishad
also celebrates BrahmAnandham this Aanandham growing hundreds of folds
starting from human aanandham and growing beyond the gigantic aanandhan
of
Brahma Devan ( section 6.3) . All the VedAs ( Thrayee) give up their
attempts  to fully describe the aanandham behind  even one guNam like
Youth
( "Yuvath-mukhai: guNougai: yEdhitham Aanandham iyAn ithi sanniyanthum"
asakthA: ) .

SlOkam 52
*************
yEvam tayA chathurayA Tava youvanAdhya:
sarvE guNA: saha samastha vibhUbhisccha
pravyAhruthA: syuravadheen avadheerayantha:
vaachAmagOcharamahAmahimAna yEva

(Meaning): Oh Bhagavann! The clever and competent VedAs
declared that the assembly of Your auspicious GuNAs starting
from Your youth together with Your Iswaryams of LeelA and
Nithya VibhUthis are limitless and have the Vaibhavam that is
beyond  descriptive powers of  the faculty of speech .

(Commentary) : Here , KurEsar reminds us that the immeasurable
magnitude of BhagavAn's aanandha guNam is not limited to just
one GuNam like youth but it spreads to all the auspicious attributes of
the Lord .In Aanandavalli , Sruthi starts with the guNam of youth ( yuvaa
syAth) and then continues with srEshta Jn!Anam , Jagath SwAmithvam
and other  guNams and declares that the BrahmAnadham associated
with them are beyond descriptive power of the speech faculty  .

SlOkam 53:
************
samvarthavarthi nikhilam nitabhJ~nam aJ~nam
chithrE cha karmaNi yaTArhamahO ! niyacchan
sadhya: krimidhruhiNa-bhEdham abhEdhamEtadh
aaviscchakarTa sakrudh- eekshaNa dheekshaNEna

(Meaning ): Oh Bhagavann ! What a wonder ! During the time of
the great deluge ( PraLayam) ,  You protect  all the chEtanams
staying like jada vasthus ( achEtanams) in  a tiny portion of
Your stomach since they are helpless  due to the shrunken state of
their Jn~Anam  . Once again , at the time of creation (Srushti) ,
You decide to look at the same instant at all of them( protected jeevans
)
resting safely inside Your stomach and immediately the naama-roopa
prapancham in all its multi-faceted splendor springs forth .  With that
KatAksham , this world from the lowly worm to the mighty Brahma Devan
is created by You without any partiality . You are guided in this act of
creation only by their karmaas .

(Commnetary) : KurEsar's choice of words in his Sri Sookthis are always
the distillation of essence of Sruthis and the thoughts of his AchAryan's
SrI BhAshyam . This slOkam is an excellent illustration of that
style(saili).

BhagavAn has the six attributes starting from Jn~Anam (ShADguNya
PoorNan).
Here , KurEsar pays tribute now to the first of the Six GuNams (viz) .,
Jn~Anam .
BhagavAn creates this universe out of Dayaa(KaruNai) and endows the
Jeevans
with a body, indhriyams, Jn~Ana visthAram according to their KarmAs (
Karma
anuguNam) ; further , he blesses them with His (Bhagavath) Saasthrams
to help them discriminate between the auspicious and the inauspicious .
VedAs celebrate this compassionate act of creation by the Lord.

During the time of PraLayam , the state of Jevans is like the state of
achEtanam without Jn~Anam . They get amalgamated with Bhagavan like
the water absorbed by the hot iron . Lord absorbs and protects these
Jeevans  ,
which do not have any naamam or roopam . They ( Jeevans) could not be
seperated  from the Lord (abhEdham yEthath) . SrivathsAngAcchAr Swamy
quotes  a magnificent passage from Sri BhAshyam to illustrate KurEsar's
thoughts  here  ( Sri BhAshyam : 2.2.3):

"Sa BhagavAn PurushOtthama:  - - -leelA pravruttha:  , yEthAni karmANi
sameecheenAni , yEthAni asamacheenAni ithi karma-dhvaitham samvidhAya  ,
tadhupAnOchitha- dEhEndhriyaadhikam tanniyamana sakthim cha sarvEshAm
kshEtra-jn~Anam saamAnyEna pradhisya - - - antharaathmatayaa anupravisya
,
anumanthrutayaa cha niyacchan thishtathi " . KurEsar's 53rd slOkam is
a marvellous summary of the Sri BhAshyam passage the Lord's srushti
leelai
in line with KarmAs ( KarmAnuguNam ) and thereafter , anupravEsam and
anumanthruthvam . The Jeevan at the time of PraLayam was like a JaDa
vasthu
( aj~nam) . Its Jn~Ana sakthi was dull and  shrunken ( nirabhij~nam) .
Then , the Lord decided to create the Naama-roopa prapancham
consistent with the karmAs of the individual jeevans (YaTArham )
and after srushti entered into them as antharyAmi Brahman
and directed them .  He creates and empowers the Jeevans with
sakthi according to their history of karmAs and does not evince any
partiality or preferences as per the Brahma Soothram's revelation:
" vaishamya nairgruNyE na saapEkshathvAth " .

SlOkam 54
************
astham udh-udhyadh upachAyi  apachAyi chaivam
Isam dharidhramaTa jangamam apyaningam
viswam vichithram avilkashaNa veekshaNEna
vikshObhayasyanavadhi: Batha ! sakthiraisee

(Meaning) : Oh Lord ! Your matchless Sakthi is wonderous indeed .
With the same sankalpam , You create the different species among
Your creations ranging from those which grow and those which shrink ,
as well as those , which reach an auspicious state and the others
which propel themselves into an inauspicious state . All these polar
opposites among Your creations arise as a result of Your unimaginable
power .

(Commentary ) : In the previous slOkam the Jn~Anam of the Lord was
saluted .Here , one more guNam of the Lord , Sakthi is celebrated .
VedAs salute this adhbhutha sakthi : " ParAsya Sakthi vividhaiva
srUyathE " . He creates , enters into them and commands them
through that matchless sakthi . This universe consisting of mutifarious
wonderous entities are created with transformations and differentiations
with the power of that sankalpa sakthi ( vichithram viswam avilakshaNa
veekshaNEna vikshOpayasi) . KurEsar expresses his marvel over that
Sakthi of the Lord .

SlOkam 55
*************
roopa-prakAra pariNama krutha vyavasTam
viswam viparyasithum anyath asath cha karthum
kshAmyan svabhAva-niyamam kimudheekshasE Thvam ?
svAtantryam Iswaram aparyanuyOjyam aahu :

(Meaning) : Oh Bhagavann ! This world made up of sentients and
insentients undergoes changes in form ( roopams) and modes
( tanmai/PrakArams) . You have the power to transform them
(Chetanams and achEtnams) into different forms or to change
them into different objects of creation or to make them nonexistent
( viparyasithum , anyath karthum ,  asath karthum cha KshAmyan) .
While You are so powerful to bring forth any thing You wish , You rule
them largely according to their svaroopams and SvabhAvams  .
That restrained approach of Yours is very hard to understand
( Thvam SvabhAva niyamam kim udheekshasE ? ) . In this context ,
VedAs and the wise men state that the independence unique to
You ( Iswaram SvAtantryam) is beyond al of  our comprehension
and it is not possible to explain why you anticipate SvabhAva
niyamam inspite of Your SvAtantryam .

(Commentary ): After paying tributes the two of the Six guNams
( Jn~Anam and Sakthi) , KurEsar shifts his attention to the third
of the six guNams of the Lord (i-e) ., Iswaryam .For the JaDa vasthus ,
svaroopa pariNaamam is siddham from timeless times ( anAdhi );
similarly , for the Jeevans  , SvabhAva PariNamam is present (siddham)
from time immemorial . This differnce between the achEtanam and
ChEtanam  is brought about by Bhagavath Sankalpam . In Sri BHAshyam ,
AchArya RaamAnuja comments on this difference : " JN~Ana sankOcha
vikAsa lakshaNO jeevasyAnyaTA bhAva:  , viyadhAdEsthu svaroopAnyaTaa
bhaava lakshaNa: " . ChEtanam has Jn~Anam , which may shrink and expand .
AchEtanam is JaDa vasthu and has no Jn~Anam . This differentiation (
Bhaava
lakshaNa vyavasthai ) is attributed to Bhagavath Sankalpam . This is
the "roopa PrakAra pariNAma krutha vyavasthaa " referred to in this
slOkam by KurEsar . Lord uses it to to create , transform and dissolve
the chEtana-achEtanams of the universe according to these rules
( viswam viparyasithum , anyath karthum asath karthum KshAmyan) .
Occasionally , BhagavAn chooses not play by these standard rules and
creates the basis for the unsettled discussion to classify such
nonstandard
leelaas as  either svaroopAnyathA bhAvam or SvabhAvAnyathA bhAvam .
He transforms a achEtana vasthu in to chEtanam with Jn~Anam . For example
,
the stone on the road side got transformed into Muni Pathni (Ahalyaa);
the pieve of charcoal got transformed into an infant ( Pareekshith
raajaa)
..
When Droupathi maana samrakshaNam took place , it was BhagavAn's
Sankalpa roopa SvAtantrayam created the cotton , the thread , the color ,
the weaving , the length of the clothing needed for her . This is
referred
to
in the fourth paadham of the slOkam to salute the adhisayam of Sankalpa
Roopa SvAtantrya Iswaryam m that is beyond our comprehension:
"SvAtantryam
Iswaram  aparyanuyOjyam aahu : " .We can neither understand this Iswara
Sankalpa SvAtantryam  nor ask why that takes place.

SlOkam 56
*************
samvartha sambhrutha karasya sahsra-rasmE :
usram tamisrayath ajasravihAri haari
nithyAnukoolam anukoola nruNAm , parEshAm
udhvEjanam cha Tava tEja udhAharanthy

(Meaning) : BhagavAn's tEjas is being saluted in this slOkam .
Your tEjas makes the Sooryan filled with bright rays look like night
during PraLaya kaalam . Never diminishing and pleasing to the mind
and fear causing to Your enemies is Your tEjas. Ancients say such
a fearsome tEjas of Yours produces only auspicousness to those dear
to You .

(Commentary ): The tEjas ( lustre) of BhagavAn makes the brightness of
Sooryan look like darkness . The tEjas of the Lord outshines that of the
Sun
( Sahasra rasmE: usram tamisrayath) . This tEjas terrifies the enemies of
the Lord and at the time protects His devotees .For those who are engaged
in
Bhaagavatha apachAram , this tEjas produces  terror and chases them down
wherever they are . For the devotees of the Lord , it has the most
comforting effect .The power of this tEjas makes the Stars , the Sun and
all other luminary bodies shine ( TamEva bhAntham anubhAthi SARVAM
Tasya bhAsA sarvam idham vibhAthi) .

SlOkam 57
***********
naiva hyavApyam anavAptham ihAsthy yasya
satthAapi tasya Tava veekshaNatha: prajAnAm
sampath thu kimpunarithO na vadhAnyamanyam
manyE , ThvamEva khalu mandiram IndhirAyA:

(Meaning) : Oh Bhagavan ! It is very clear there is no bhOgam that
You have not enjoyed sofar or any that you desire in future . This is
well known . If your glances fall on all the chEthanams , then they
gain all auspiciousness. Are n't You the One in whom MahA Lakshmi
has Her abode ? It is clear that all the wealth find their home in You
and therefore I will not consider anyone other than You as
the most generous benefactor to  shower us with riches . adiyEn
will not seek any other one for blessing me with wealth of every kind .

(Commnetary) : Sofar , BhagavAn's six guNamds ( Jn~Anam , Balam ,
Sakthi , Iswaryam , tEjas et al ) were saluted to provide meaning for
Bhagavath sabdham . Now , KurEsar shifts to the celebration of His
generosity ( OudhAryam ) . His UdhArthvam ( VadhAnyathvam) is saluted .
All the other gods do not have the capabilities to match the boon granting
power of the Lord accompanied by MahA Lakshmi ( "pENilum varam tara
midukilla Devar " according to one AzhwAr ) .ThoNDardippodi AzhwAr
gives us upadEsam on this matter and instructs us about the folly of
seeking other gods for boons , while the Lord riding on Garudan is
waiting to grant all that one seeks ( kEtteerE NampimeerkAL
Garuda Vaahananaum niRka , sEttai tann madi ahatthuc-chelvam
pArtthirikinReerAe ) . Our Lord is one Supreme benefactor , who
has the power and riches to grant you any boon that you seek
( " koLLak- kuRaivilan  , vENDiRellAm taru, kOthil VaLLal " ) .
He never runs out of Iswaryam to bless us .

SlOkam 58
*************
PapairAr-anAdhibhava sambhava vaasanOthTai :
dukkhEshu ya: khalu mimankshathy hantha ! janthu:
tamm kEvalam nu krupayaiva samuddharishyan
taddh-dhushkruthasya nanu nishkruthim-AtthTa sAsthrai:

( Meaning) : Oh Bhagavann ! Your KaaruNyam is matchless
and fills us with awe . ChEtanan is immersed in the timeless
SamsAra sAgaram and is about to drown buffetted by the waves of
sorrow , cycles of birth and death , old age and narakam. Out of
Your KaaruNya guNam , you take pity on such suffering Jeevans
and decide to bring them to the opposite shores of the fearsome ocean of
SamsAram and instruct them on the PrAyascchitthams to destroy
their paapams and save them.

(Commentary ) : From here on through seven slOkams , KurEsar engages
in the celebration of the incomparable KaaruNya GuNam of the Lord .
KuResar criticihose , who declare that BhagavAn is NirguNan (
attributeless).

Until now , KurEsar was engaged in eulogizing dhiyAthma guNams ; now ,
he shifts to the celebration of dhivya mangaLa vigraha guNams . Here , he
starts with KrupA-Vaathsalya-Kshamaa guNams , which assist the bhaktha
janams not to go away from Him . If there was no KrupA and KaaruNyam ,
bhakthAs will be overwhelmed by His powers and will fear to approach Him .
They will reason : How great He is and How small I am ( AmmAn AazhippirAn
!
Avan yevvidatthAn ?yaann aar ? " ) and run away from Him .

To understand His KaaruNyam (Dayaa, KrupA ) , we have to visualize the
five
wheels that swirl around us and catch us and propel us from one to other
in a ceaseless manner from ancient times . These five wheels , where we
get
swirled around are : avidhyai , Karmaa , Vaasanai , ruchi , Prakruthi
sambhandham . AvidhyA (nescience)   makes us engage in KarmAs .
Such engagement in KarmAs creeate residual effect ( vaasanai) ;
that Vaasanai leads on to the taste(ruchi) to redo them . That ruchi
establishes the association with Prakruthi and we go through
the ceaseless cycles of births and deaths . To break this awesome
cycle , BhagavAn out of His dayA (sahEthuka krupA ) instructs us
to practise Prapatthi as an excuse (VyAjam) to gain His grace and
be freed from Prakruthi .  He is Omniscient ( Sarvaj~nan) ,
Powerful Lord of the Universe (SarvEsan ) and most merciful always
( Sadhaa KaruNeekan) . Even with all that , He expects a request
from the Karma-bound jeevan to gain freedom from the terrors of SamsAric
afflictions( Sarvaj~nOapi  hi VisvEsa: sadhaa KaaruNeekOapi sann ,
SamsAra-
tanthravAhithvAth RAKSHAAPEKSHAAM PRATHEEKSHATHE " ) . The incomparable
KaruNai of Mukundhan (apAra KaruNaa)  and the deep vaathsalyam for His
bhakthAs is saluted by Swamy Desikan followign KurEsar later : " Mukundha
KaruNAm vandhE MudhEshvadhika vathsalAm , svaroopasamsthavou
yasyA: nirhEthuka-sahEthukou ".

Our performance of Prapatthi is a simple act compared to the mighty act of
response from the most merciful Lord . He grants us His unfailing
protection
and MOksha Phalan ( kEvalam nu krupayaiva Samuddharishyan ) . AchArya
RaamAnuja defines the GuNam of DayA this way : " DayA hi naama
SvArTa-nirapEkshA , Para dukkha asahishNuthA " ( One that does not think
of
any gain for itself but is incapable of watching others suffer ) . That is
the nature of
the Lord's DayA . He is avAptha samastha Kaaman ( He is totally fulfilled
and does not need any thing from anyone ) ; yet , his heart melts over
the suffering of the Karmaa-bound Jeevans and waits to rush to their
rescue . When that Jeevan sorrows over the mighty sins committed and
how it can hope to overcome their power , the Most merciful Lord ordains
PrAyascchitthams to destroy all sins totally ( anupAdhuparamAth
prAyasccchitthOnmukhathvatha: , tathpooraNAth chAparAdhA:
sarvE nasyanthi paadhasa: Quote from aparAdha ParihAra adhikAram of
SrImath Rahsya Thraya Saaram ) . SaraNAgathy is the remover of all
Paapams ( Sarva pApmAnaam sishDam hyAthmApahArasya nishkruthi:
SvabharArpaNam ) . PrAyschittha Prapatthi performed to destroy
any sins accumulated after Prapatthi takes care of their destructon .
All of this is made possible thru the KaaruNyam of the Lord .

SlOkam 59
************
Saasthrair-anAdhi  nidhanai: smruthibhis-Thvadheeya-
dhivyAvathAra charithai: subhayA cha dhrushtyA
nissrEyasam yadhupakalpayasi prajAnAm
Saa ThvathkrupA jaladhi tallaja valkitha SrI :

(Meaning): This slOkam also celebrates BhagavAn's KaaruNya
guNam . With Your ancient and eternal Vedams and Saasthrams ,
with the Smruthis blessed by Sages Manu , Athri  , Haareethar  ,
with the happenings during Your avathAra kaalams and with Your
auspicious glances ,You bless the people with all mangaLams
all the way upto Moksham .   Your blessings are the waves of
Your Dayaa saagaram ( Ocean of Mercy ) .

(Commentary ) : The Jn~Anam / Buddhi to discriminate the auspicious from
the inauspicious is provided by the Most Merciful Lord through His anaadhi
Vedams , Smruthis linked to Sage Manu and Others , His kaDAksham . These
are
all Dayaa Kaaryams for gaining the Phalans all the way upto Moksham (
dadhAmi Bhuddhi yOgam tamm  yEna YaamupAyAnthi tE ) . AvathAra Kaala
charithrams are enacted for the same purpose nad arise out of His Dayaa
to help the Jeevans.

SlOkam 60
************
hai hantha ! janthushu niranthara-santhathAthmA
pApmA hi nAma vadha kOyam achinthya-sakthi:
ya: Thvath krupAjaladhim api athivElakhElam
ullangayathyakrutha bhAsura bhAgadhEyAn

(Meaning) : Oh Lord ! You must explain the nature of this powerful
and countless assembly of Paapams that is pervasively present among
the chEtanams . What a power these pApams hold  over those unfortunate
ones , who do not practise the UpAyam of SaraNAgathy revealed by You !
It makes them ( the non-practioners of SaraNAgathy ) stay outside
the domain of Your incomparable Dayaa  .

(Commentary ) : Inspite of the availability of our Lord's KaaruNyam ,
some do not take advantage of it .These are the unfortunates from
birth ( KaruvilE ThiruvilAthAr ) . The timeless Paapams are the reasons
that stand in the way between them and the most merciful Lord .
BhaagavathApachAram is one such Paapam that interferes with
the gaining of the Lord's KaaruNyam . The ways to overcome this
handicap are described at length in the Utthara KruthyAdhikAram
of SrImath Rahasya Thraya Saaram .

SlOkma 61
************
yadh Brahmakalpa niyuthAnubhavE api anAsyam
tath kilBisham srujathy janthuriha kshaNArdhE
yEvam sadhA sakala-janmasu sAparAdham
kshAmyasyahO ! tadhabhisandhi virAma mAthrAth

(Meaning) : Oh Bhagavann ! In this karma bhUmi , a jeevan accumulates
in a fraction of a second fierce paapams that can not be destroyed
even during the very long life of Brahma dEvan . You bear with this
chEtanam, who tirelessly accumulates such Paapams in all his births
by taking account only of the times in which that jeevan does not
engage in committing such paapams .

(Commentary ) : BrahmA's day is made up of the combination of
thousand chathur yugams . Hundred days and nights of this length
constitute the life of one Brahma Devan . It is terrifying to visualize
such gigantic time spans . In one fraction of a second , the Jevan
committs mighty sins that will not be removed even during the huge
interval of time represented by the life of one Brahma dEvan . Once
that Jeevan practises prapatthi and vows that it will not engage in
Karmaas that will displease the ThiruvuLLam of the Lord , then
the Most Merciful Lord takes over and destroys these fierce
and long-enduring Paapams and grants the Jevan His protection .

SlOkam 62
************
kshAnthis tavEyam iyathi mahathee kaTam nu
muhuEdhahO ! Thvayi kruthAnjali pajarEshu
ittTham svathO nikhilajanthushu nirvisEsham
vAthsalyam uthsuka janEshu kaTam guNastE

(Meaning) : Oh Bhagavann! How does Your great guNam of
Forbearance (Patience) gets overtaken by those adorning
the shield of anjali( folding the palms in a gesture of reverence
to You ) ?  Thus , your intrinsic vaathsalyam (affection) for all
janthus --independent of the differences that they are good or bad--
does not seem to make it (Your Vaathsalya guNam) some thing
unique for those , who are deeply attached to You .

(Commentary ) : Here , Swamy KurEsar salutes the natural Vaathsalya
guNam of " the Sarva SahishNu " , VishNu . Swamy AlavanthAr peformed
upadEsam for us about the extraordinary power of our Anjali MudhrA :
" Anjali ParamA MudhrA kshipram DevaprasAdhini " ( Anjali is a supremely
powerful gesture that brings the Lord's anugraham swiftly) .Anjali is
an amsam of SaraNAgathy . Swamy Desikan created later a SrI Sookthi
named "Anjali Vaibhavam "   to extoll the greatness of Anjali MudhrA
celebrated by Swamy AlavanthAr . For those wearing anjali as Kavacham ,
the anger of the Lord is held back . For those who are totally devoted to
the Lord , KurEsar says that it is not a surprise that BhagavAn's
Vaathsalyam takes on the form of a guNam of the Lord .

SlOkam 63
************
viswam dhiyaiva viracchayya nichAyya bhUya:
sanjahrusha: sathi samAsrithavathsalathvE
aajagmushastava gajOtthama BrumhithEna
padham parAmamrusushOapi cha kaa maneeshA ?

(Meaning) :For You who through Your sankalpam create, protect and destroy
the Universe ;  Your Vaathsalyam brought You to the side of the pond ,
when
You heard the heart rending cry of GajEndhran (AadhimoolamE ) arising from
his  battle with the powerful crocodile . You arrived at lightning speed
on
Garudan , cut asunder the head of the crocodile and massaged
the sore foot of that elephant with Your sacred hand to reduce its pain .
adiyEn does not fully comprehend the depth of Your Vaathsalyam
displayed by that comforting gesture .You who is so powerful neeed not
have come directly to the pond side ; with Your sankalpam alone , You
could
have killed the crocodile from Your comfortable seat in SrI Vaikuntam . Y
our overflowing affection however for Your  devotee got You to the
pondside
in such a hurry . Not only did you arrive with utmost haste to the
pondside
to kill the enemy of Your Bhaktha Janam but you also massaged with Your
own hands , the leg of the king of Elephant with great tenderness .
How are we to understand the depth of this Vaathsalyam towards
Your bhaktha janams ? We will never comprehend it fully .

SlOkam 64
************
ya: kaschidhEva yadhi kinjana hantha! janthu:
bhavyO bhajEtha bahgavantham ananya chEthA:
tamm sOayam Idhrusa iyAn ithi vApyajAnan
hai ! VainathEya samam apyuraree karOshi

(Meaning) : Oh Bhagavann! When a janthu becomes sanctified
through Bhagavath KatAksham and seeks Your protection without
any other recourse or prayOjanam , then You overlook any and all
blemishes that janthu has and treat that janthu on a par with
Your antharanga Parijanam , GaruDaazhwAn . This is indeed
a matter of great wonder .

(Commentary ): The end limit of forbearance is Vaathsalyam .
As AzhwAr says : " yEzhai yEthalan  Keezh-mahan  yennAthu irangi" .
The Lord  doe not think that this one is a poor bloke or from a lowly
background and makes even a Paapi transform into  a Parisuddhan
through His JaayamAna KatAksham .He does not look at the dhOshams
of those , who seek His protection . He even treats these Paapis as
equal in mahimai to His own intimate Kaimkarya Paran , Garudan .

SlOkam 65
*************
Thvath sAmyamEva bhajathAm abhivAnchasi Thvam
tath sAthkruthai: vibhavaroopa guNai: Thvadheeyai:
mukthim tathO hi paramam Tava sAmyamAhu:
Thvath dhAsyamEva vidhushAm Paramam matham tath

(Meaning) : Oh Bhagavann ! You desire that Your Muktha Jeevans
enjoy Your Iswaryam , TirumEni and ThirukkalyANa guNams on a par
with You .Those who are familiar with Veda manthrams hold the view
that the tight closeness to the Lord  is the same as Moksham .
The omniscient AzhwArs understood however the concept of Moksham
as serving the Lord . Both are examples of high-minded thought !

SlOkam 66
***********
tadhvai taTAsthu kathamOayamahO ! svabhAva:
yAvAn yaTAvidhaguNO bhajathE bhavantham
thAvAn taTAvidhaguNa: tadhadheenavrutthi:
samslishyasi thvamiha tEna samAna dharmA

(Meaning ) : Be that ( Souseelya guNam ) as it may (Tadh vai taTA asthu) !
What of Your svabhAvam that adiyEn is going to describe now ( ayam
SvabhAva:
Katham ? aho ! ).  That is astonishing . You mingle with Your Bhaktha
Kotees
with the same attributes (guNams) that they choose to worship You by and
You stay under their adheenam ( control) and mingle with those devotees
at their (same)  level  (tEna SamAna dharmA sann samslishyasi).

(Commentary ) : Now , KurEsar expands on the guNam of Souseelyam .
He reminds us of the Lord hiding His Svarupa-SvabhAvams so that
the devotees do not get frightened over their immensity and run away from
Him . Our Lord assumes therefore a simple amnushya form during
His avathArams ( Raama , KrishNa avathArams) and mingles with
the devotees as one of them (Soulabhyam) . He says : "AathmAnam
mAnusham manyE Raamam DasarathAthmajam " . Following the Tathkrathu
nyAyam explanation in SrI BhAshyam ( 4.3.14) , BhagavAn assumes the same
guNams in Mukthi dasai( at Sri Vaikuntam for BhakthAs) whatever that
Bhakthan meditated upon during his stay on earth (before ascending to
Parama Padham as a Mukthan) . This does not mean that BhagavAn has no
other KalyANa guNams . It means that the overpowering Soulabhya-Souseelya
guNams of Sri Vaikunta NaathAn makes Him display that guNam chosen over
the others by the devotee and leave the other guNams in the background
as per Tathkrathu nyAyam .

SlOkam 67
***********
neelAnjanAdhrinibham unnasam aayathAksham
aajAnujaithrabhujam aayathakarNapAsam
SrIvathsalakshaNam udhAra gabhIra naabhim
pasyEma dEva! saradha: sathameedhrusam ThvAm

(Meaning) : Oh EmperumAn ! Oh Lord of Parama Padham !
Here at Sri Vaikuntam , You shine as a gigantic blue mountain
with the hue of coleyrium ( neela anjana adhri nibham) . You have
a majestic nose ( unnasam) . You look with Your beautiful , big eyes
( aayathAksham) . Your hands extend all the way to Your knees
( aajAnu jaithra bhujam) . Your ears are beautiful and long ( aayatha
karNa pasam) .  Your chest is adorned with the mole of SrIvathsam ,
the lakshaNam of Parama Purushan .Your nabhi is deep . May we have
Your beautiful sEvai with all these Dhivya MangaLa vigraha subha
lakshaNams for many many years to come ( ThvAm eedhrusam saradha:
satham pasyEma: )  !

(Commentary ) : This is a PallANDu singing for Parama Padha NaaTan .
In the previous five slOkams , KurEsar enjoyed briefly the dhivya mangaLa
vigraham of the Lord . In the next twn slOkams , KurEsar salutes at length
the dhivya soundharyam of SrI Vaikunta NaaTan .KurEsar reaches a state of
mind (BhAvanA Prakarsham) of being in SrI Vaikuntam and enjoying the
beauty
of the Lord there as His AchAryA (Sri RaamAnujA ) did at Srirangam on
a Panguni Uttharam day and blessed us with that vision via Sri Vaikunta
Gadhyam . At Sri Vaikuntam , BhagavAn gives His darsanam as Neela Megha
SyAmaLan ( Chathurbhuja: SyAmaLAnga: SrI BhUmyAm saha NeeLayA ). He is
like Neela JeemUtham ( Neela JeemUtha sannibha: ) . He displays the
MangaLa
chihnam ( sign) of Sri Vathsam ( LakshmI - vAllabhya SoubhAgya - chihnam
Srivathsa: asya Vakshasi) .  KurEsar concludes this slOkam with a Vedic
prayer: "pasyEma saradha: satham " .

SlOkam 68
*************
ambhOruhAksham aravindha nibhAngriyugmam
aatAmra tAmarasa ramyakarAgra kAnthi
brungAlakam bhramaravibhrama kaaya kaanthi
peethAmbharam vaouradhasthu vayam sthavAma

(Meaning) : We eulogize the Lord of Sri Vaikuntam with lotus-like eyes ,
lotus-like red feet , with delicate fingers having the hue of a just
blossomed red lotus petals, with the dark black tresses having
the color of a black beattle and dark colored body ( shyAmaLam )
adorned with radiant yellow PeethAmbharam .

(Commentary) : Thirumangai AzhwAr's celebration of the beauty of
the Lord's ThirumEni and the avayavams are behind the inspiration for
KurEsar in this slOkam : " KaivaNNam thAmaraivaay kamalam pOlum
KaNNiNayum  aravindham ahthE " ( The palms and the fingers / Kai ,
the pair of eyes remind one of the soft , red hue of the lotus) .

SlOkam 69:
************
bhrUvibhramENa mrudhu seetha vilOkithEna
mandhasmithEna madhurAksharayA cha vaachaa
prEmaprakarsha pisunEna vikAsinA cha
sambhAvayishyasi kadhaa mukha-pankajEna

(Meaning) : Oh VishNu Bhagavann! When are You going to give
the five signals that convey Your benovolent intentions towards
me ?  adiyEn is awaiting the indication of those signals: the movement of
Your auspicious brows  , Your beautiful and cool glances , Your
bewitching
smile ,  Your sweet words of welcome and Your thirumukha MaNDalam filled
with affection for adiyEn .

(Comments): Bharatha Naatya Saasthram states that one should express
one's thoughts by fivemeans : Oshtaa-akshi-bhrU hastha paadhou vaachA
mounEna soochayEth " ( lips, eyes, brow , hands , legs , speech and
silence) .  Here , KurEsar begs the Lord to reveal His auspicious
intentions towards him  with those signals . He asks : when are You going
to bless  adiyEn and when  can  I know about that thru the signals
emanating
from  the movements and  expressions  originating from Your limbs and
faculty ?
KurEsar expresses his longing here  for signs of Bhagavath anugraham .

SlOkam 70
************
vajrAnkusa-dhvaja-sarOruha-sankha-chakra
mathsee sudhaa kalasakalpaka kalpithAngam
Thvath-Paadha-padhma-yugaLam vikaLath-prabhdhbhi:
bhUyOadhikshEshyathi kadhaa nu sirO madheeshAm

(Meaning): Oh Vaikunta NaaTa ! When will my head  be drenched
and made cool by the sacred waters flowing from Your auspicious feet
embossed with the holy marks of Vajram , elephant goad (ankusam) ,
flag , lotus , chakram , conch , fish , nectar pot and  kalpaka tree ?

(Commentary) : BhagavAnn is Mahaa Purushan and as such unique
lakshaNams (marks) are seen on the sole of His sacred feet .They indicate
that Bhagavaan is Para Tatthvam ( Supreme principle) and is the SaamrAD
( Emperor of the Universes) . VishNu Sooktham revelas that delectable
honey
flows from the sacred feet of the Lord : " VishNO: padhE ParamE madhva
uthsa: ".

Sounakar , Sukha Brahmam , Swamy AlavanthAr and Swamy Desikan have made
similar prayers for the placement of the Lord's Thiruvadis with the above
subha  lakshaNams on their heads . Sri Sukha Brahmam longed for such
a blessing  this way : " sanchidhayEdh BhagathasccharaNAravindham
vajrAnkusa-dhvaja- sarOruha-laanchanADyam ".

SlOkam 71
***********
Thraivikrama-kramakruthAkramaNa-thrilOkam
utthamsamutthamam anutthama-bhakthi-bhAjam
nithya dhanam mama kadhaa hi madhutthamAngam
angeekarishyathi chiram Tava paadha padhmam

(Meaning) : Oh Vaikunta NaaTa ! When will Your lotus soft feet
have its permanent rest on adiyEn's head as undiminishing wealth ?
Those sacred feet are the ones , which through their steps showed
the dimensions of the worlds and stay as the matchless alankArams
(decorations ) for the heads of Your BhakthAs .

(Commentary) : Lord's sacred feet is the wealth that never diminishes
or disappears (Nithya dhanam) . They are the superior decorations
(noble SirOalankAram/utthamam utthamsam)  for the heads of visEsha
BhakthAs of the Lord ( anutthama bhakthi bhAjAm utthamsam) . Those
sacred feet are the Ones that measured the three worlds during
Thrivikrama
avathAram ( Thraivikrama krama krutha aakramaNa thrilOkam , Paadha
Padhmam ) . During ThrivikramAvathAram , the mark of the Lord's feet
was left on all objects in the three worlds . They got sanctified by that
association .DevAs derived their sakthi from that imprint of the Lord's
feet on their heads ( Rg Vedam : athO dEvA avanthu nO yathO VishNur-
vichakramE ) . KurEsar longs for that sambhandham . In SrI Vaikuntam ,
the abode of Muktha Jeevans is between the sacred feet of the Lord and
the aadhAra Padhmam ( lotus below the sacred feet of the Lord ) .

SlOkam 72
************
unnidhra pathra sathapathra sagOthram anthar-
lEkhAravindham abhinandhanam indhriyANAm
mannmUrdhni hantha! kara-pallava-tallajam tE
kurvan kadhaa krutha-manOraTaayishyasE mAmm

(Meaning) : Oh Vaikunta NaaTa ! When are You going to make
adiyEn fulfilled by placing Your tender hand over my head ?
That hand of Yours is marked by softness reminescent of
the lotus petals , has the lotus flower marks inside ( on the palm)
and generates joy for the eye, nose , body and mind ( indhriyANAm
abhinandhanam) .

(Commentary ) : Sri Saathvatha Samhithai states that SrI Vaikunta NaaTan
looks with affection at the Muktha Jeevans that reaches His supreme abode
,
greets them with His sweet welcome and places His hand on the siras of
the jeevans as anugraha mudhrai . KurEsar like others before him begs
the Lord to prevent his indhriyams from roaming here and there ( patti
mEyAthu) by placing His auspicious hands over his head (AzhwAr's request:
" aNi mihu tAmaraik-kaiyai anthO ! adicchiyOm talaimisai Nee aNiyAyAi ) .

SlOkam 73
************
aanghee nisarganiyathA Thvayi hantha kaanthi:
nithyam tavAlam iyamEva taTApi chAnthyA
vaibhUshaNee bhavathi kaanthiralanthrAm
hai pushkalaiva nikhilApi bhavath vibhUthi :

(Meaning) : Oh Vaikunta NaaTa ! The natural beauty of Your body
without the association of Your aabharaNams is itself  astounding .
That would be sufficent to satisfy anyone . When the aabhAraNams
are also added , that superior beauty celebrated by AzhwArs and
AchAryAs becomes multifold and makes one say , enough , enough .
This is indeed a matter of great wonder . This slOkam is linkable to
ThiruppANAzhwAr's anubhavam of Lord RanganAtha ( kOla MaamaNi
aaramum mutthu dhAmamum mudivillathOr yezhil neela mEni IyyO !
niRai koNDathenn nenjinayE ! ) . Swamy Desikan would say later along
these lines: " BhUshAyudhai: adhigatham nija kaanthi hEthO: ) . Every
limb of the Lord is mangaLAnAm MangaLam . When the aabharaNams
are added , then they get enhanced in their beauty and add to
the Lord's Soundharyam .

SlOkam 74
************
Srivathsa-kousthubha-kirIDa lalADikAbhi :
kEyUra-haara-kaDaka-uthtama kaNDikAbhi :
uddhaama-dhAma maNi noopura neeviBandhai:
bhAntham Bhavantham animEsham udheekshisheeya

(Meaning) : Oh SrI Vaikunta NaaTa ! May adiyEn be blessed to have
Your most beautiful and eye-filling  darsanam of Your ThirumEni with
its Srivathsam mole , Kousthubha gem , tilakam , shoulder decorations ,
pearl necklace , forest flower garland , gem -- laden waist belt , ankle
jewelery and  other aabharaNams !

(Commentary ) : Sripathy Roopa DhyAnam along the lines described
in SrI Poushkara Samhithai is attempted here ( sragvasthrAbaraNai:
yuktham svAnuroopai: anUpamai: , chinmayai: svaprakAsaisccha
anyOnya ruchiranjithai: ) . KurEsar wishes to enjoy that dhivya
soundharyam without blinking his eyes like the dEvAs ; sadhA pasyanthy
anubhavam is souhgt  . NaayikA BhAvam is implied in this anubhavam
( Bhuktham PriyAbhi: animEsha vilOchanAbhi: ) . There is no doubt about
the Svaroopam of the Lord , when one looks at the unique aabharaNams
adorning the Lord . For instance , the beautiful and tall crown adorning
His head is not seen on the heads of Brahmaa or Sivan . This crown
is unique to Him . Sivan has matted locks . Brahmaa has the appearance
of Tapasvi ( Taapasa Vesham) . Our Lord's SarvEswarathvam is indicated
by the Crown ( Bhagavatasthu kiriDAdhi yOgAth SarvEswarathva khyApakam) .
He is understood as " ImayOr Talaivan " through the adornment of
this Vaira Mudi .

SlOkam 75
************
Eindheevaree kvachidhapi kvachanAravindhee
chAndhrAtapee kvachana cha , kvachanATa haimee
kaanthis-tavODa-parabhAga-paraspara SrI:
paaryEtha paaraNayithum kimu chakshushOr-mE

(Meaning) : Here KurEsar enjoys the integrated beauty of all
the limbs of SrI Vaikunta NaaTan(SamudhAya sObhA anubhavam) .
Oh Vaikunta NaaTa ! Your divine body and portions of Your eyes have
the dark bluish-black hue of NeelOthpalam ( Karuneythal pushpam) .
Your palms and sole of Your divine feet have a red hue reminding one of
the petals of red lotus. Your gentle smile and lips have the hue of
the cool , Moon's rays . Your chest has the radiance of gold arising
from the residence of HiraNya VarNai , MahA Lakshmi . All of these
different hues compliment each other and add to the total beauty of
Your dhivya ThirumEni . When will adiyEn enjoy that samudhAya
sobhA soundharyam as the dhvAdasi PaaraNai for one , who has
observed EkAdasi Vratham ?

(Commentary) SrivathsAnkAcchAr Swamy reminds us of a beautiful
slOkam from Tatthva Muktha KalApam regarding this SamudhAya Sobhai
of Srimann NaarAyaNan :

LakshmI-nEthrOthpala SrisathathaparichayAdhEsha  samvardhamAnO
naabhInAlee-karinghan madukarapaaDalee-dhattha hasthAvalamBa: ,
asmAkam sampadhOgAn-avirala-tuLaseedhama sanjAtha bhUma:
kaalindhee kaantheehAree kalayathu vapusha: kaalimaa kaiDabhArE :


SlOkam 76
************
ThvAm sEvithum jalaja chakra gadhAasi saarngai:
thArkshyENa sainyapatinAanucharais-taTAnyai:
dEvyA SriyA saha lasantham ananathabhOgE
bhunjeeya saanjalir-asankuchithAkshi pakshmA

(Meaning ) : Oh Bhagavann ! May adiyEn be blessed with the soubhAgyam
of enjoying Your darsanam with my hands folded in reverence and unclosed 
eyes ,
while You are recieving the kaimkaryam from Your aayudhams-- Conch ,
Disc , Mace , Sword , bow -- and nithya Sooris ( VishvaksEnar , Garudan
et al) ? May adiyEn have the good fortune to have the darsana soubhAgyam
of
Yourself being seated on Your bed of AadhisEshan with Your divine consort
,
MahA Lakshmi ?

(Commentary ) : SrI PaancharAthra Saasthrams describe the SEvai of
Sri Vaikunta NaaTan at His supreme abode with His weapons , aabharaNams ,
Parijanams ( MukthAs and Nithya Sooris) and His DEvis .This slOkam
visualizes that dhivya darsanam .

SlOkam 77
*************
kaimkarya nithya nirathai: bhavadhEka-bhOgai:
nithyairanukshaNa naveena rasArdhra bhAvai:
nithyAbhivAnchitha paraspara neecha-bhAvai:
maddhaivathai: parijanaistava sangaseeya

(Meaning) : Oh Bhagavann! May adiyEn be blessed to be always
in the auspicous sath sangam of Your BhAgavathAs /nithya Sooris ,
who are forever engaged in performing kaimkaryam to You ; their
minds are softened through the ceaseless love for You ; they wish to be
the servants of each other in their role as Your BhAgavathAs ; they
sustain themselves by invoking You as their Kula dhaivam . May adiyEn
be blessed to live in the company of these dear parijanams and AchAryAs
of Yours forever !

(Commentary) : In our darsanam , Bhagavatha sEshathvam ( being the
servants
of BhAgavathAs ) is more important than even serving the Lord (Bhagavath
Kaimkaryam). This slOkam was blessed to us by KurEsar to remind us of
this tatthvam . AzhwAr's support for this tradition is seen in : " Tala 
sayanatthu
uRaivARaik-koNDAdum nenjudayAr YengaL Kula dhaivamE " . Swamy Desikan
has elaborated on this topic in the PurushArTakAshtAdhikAram of SrImath
Rahasya Thraya Saaram . Even in the state of Mukthi (at Sri Vaikuntam) ,
Nithya Sooris , MukthAs and our  PoorvAchAryAs stay as mutual servants of
each other in a state of Bhagavatha sEshathvam .

SlOkam 78
************
yath kinjidhujjvalamidham yadhupAkhyayAaahu:
soundharyam ruddhirithi yannmahimAmsalEsa:
naamnaiva yaam sriyamusanthy yadheeyadhAma
ThvAmAmananthy , yathamaa yathamAna Siddhi:

(Meaning ) : Oh Bhagavann! May adiyEn be granted the boon of
becoming the bonded servant of Yourself and Your divine consort ,
who lends Her name of "Sri " to all radiant objects in this world ; She
is behind all beauty and wealth through a tiny portion of Her glory ;
She has taken on the name of "SrI " because of Her unparalleled
auspiciousness ; She has chosen Your chest as Her permanent abode
and She is the Mother of the Universe ; She shines as Mosha Lakshmi
( the ultimate phalan of Yoga siddhi) !

(Commentary ) : We recognize all auspicious things in the universe as
LakshmIkaram . When Her glance does not fall on them , they lose
their Lakshmikaram . Sri BhAshyakArar celebrated her Mahimai
as : " anavadhika mahimaa Mahishee ". She has every Iswaryam that
Her Lord has . She destroys all sins like Her Lord ( " vEri MaaRAtha
PoomEl iruppAL vinai theerkkumE ". The other quotations for Her
incomparable mahimai are denoted by Her sacred names : " Vimukthi
Phala dhAyini , Sarva kaama pradhA , SamsArArNava TaariNee ,
SarvArthi Samudhra ParisOshinee " . Here , She is saluted as the grantor
of
Moksham , fulfiller of all desires , One who gets us across the ocean of
SamsAram and as the One who dries up the ocean of all miseries .

SlOkam 79
*************
yaa vai thvayAapyudhadhi manTana yathna labhyA
yaa antharhitEthi jadhunmaTaOdhyathOabhU:
yaa cha prathikshaNam apoorvarasAnuBandhai:
bhAvai: bhavantham abhinandhayathE sadhaiva

(Meaning) : May adiyEn be blessed with the soubhAgyam of
serving Your divine consort , who was attained by You through
Your efforts to churn the Milky ocean ; She started You on that effort
through Her act of disappearance from Sri Vaikuntam and She enhances
Your love for Her with Her many playful relationships with You
in an ever delectable manner !

(Commentary ) : The churning of the Milky Ocean was done by the Lord to
gain MahA Lakshmi ( "ViNNavar amudhuNa , amudhil varum PeNNamudhuNDa
EmperumAnE" - -Thirumangai AzhwAr about ThiruviNNagarappan ). That She
enhances His love for Her through many rasa bhAvams is revealed by :
" apoorvavadh vismayamAdhadhAnayA , guNEna roopENa vilAsa chEshtithai:
SadhA tavaivOchithayA Tava SriyA " . Her palyful acts are never the same
(apooravm) , produce wonders ( vismayam aadhadhAnaa) ; these playful
acts ( VilAsa cheshtais)  match exactly  with Her Lord's roopam and guNam
.

SlOkam 80
************
roopAsriyA guNaganar-vibhavEna dhAmnA
bhAvairudhAra madhurai:chathurai: charithrai:
nithyam tavaiva sadhruseem sriyam Iswareem thAmm
ThvAm chAnjitha: paricharEyam udheerNa bhAva:

(Meaning) : Oh Bhagavann ! Please bless adiyEn with the soubhAgyam
of performing blemishless  kaimkaryam to You and to Your dear consort ,
who matches You in every one of Your anantha kalyANa guNams ,
ThirumEni soundharyam , VisEsha avathAra mahimai , Supreme tEjas
and ceaseless generosity and compassionate thoughts towards
our KshEmam .

(Commentary) : Swamy KurEsar has used three slOkams including this one
to praise the Mahimai of MahA L:akshmi as saluted earlier by Swamy
AlavanthAr , AchArya RaamAnuja , SrI Sookthi  , AzhwAr aruL vaakku
and Sri VishNu PurANam . He prayed for the bhAgyam of serving the Lord
along with His divine consort  , who matches Him in every aspect
( Tulya SeelA ) . KurEsar seems to  indicate that Kaimkaryam for PirAtti
is
his aim and PerumAL Kaimkaryam is incidental to that Kaimkaryam
to MahA Lakshmi . She blesses us with worldly  Iswaryam , Moksham
and residence in Sri Vaikuntam ( Iswaryam akshara-gathim Paramam
padham vaa) . Vedam salutes the Divine consort of the Lord as :
" Iswareegum sarvabhUthAnAm asyEsaanaa JagathO VishNupathnee " .
KurEsar seems to suggest that his goal is Kaimkaryam to MahA Lakshmi
and seems to request Her dear Lord to be present at that time and accept
his Kaimkaryams  as a dhivya MiTunam (Divine Couple)  .

SlOkam 81
*************
Yaa Bibhrathy sTiracharAthmakamEva viswam
ViswambharA paramayA KshamayA KshamA cha
ThAmm Maatharam cha Pitharam cha bhavanthamasya
vyucchanthu rAthraya imA vArivasyathO mE

(Meaning) : Oh Bhagavann ! May the long dark nights of SamsAram
that has been following adiyEn for limitless time be banished through
Kaimkarya prApthi for You and Your dear consort BhUmi DEvi and my
Mother , who bears the world of sentients and insentients and
has the name of Kshamaa to denote the highest quality of patience !

(Commentary ) : Bhagavaan is saluted as " SrI BhUmi sahitham Hari:".
Here , KurEsar expresses his intense desire to perform kaimkaryam
for the Lord in union with hUmi Devi .She carries the world of moving
and stationary entities ( sTira CharAthmakam Viswam Bibhrathy )
and threfore is saluted as "ViswanmbharA " . She has immeasurable
patience ( Kashamaa) . She bears with all our aparAdhams befitting
Her name , "Sarvam Sahaa" . She is the MOther of the world ( " Thvam
MaathA Sarva lOkAnAM PaadhanyAsam Kashamasva mE " : Sage Sounakar's
words ) .  KurEsar wishes to offer his homage to this dhivya Dampathies
for the removal of the deep dark night ( KaaLa Raathri) of SamsAra
bhandham . KurEsar prays for the anugraham of AruNOdhayam of
Bhagavath Kaimkaryam in Sri Vaikuntam , where there are no nights
( savcchandha Kaimkarya MahOthsava dhivasam ) .

SlOkam 82
************
BhaavairudhArai:  madhurai: vividhair-vilAsai:
bhrU-vibhrama-smitha kaDAksha-nireekshaNai: cha
Yaa Thvanmayee , Thvamapi yannmaya yEva , Saa mAmm
neelA nithAntham urareekuruthAmm udhAraa

(Meaning) : May NeeLA DEvi of immeasurable generosity ,
who matches You in every aspect -- magnificient and
auspicious thoughts , countless playful acts , the movement of
Her brows , sly glances and naturally blemish free smiles--
accept my kaimkaryams !

(Commentary ) : In Vaikuntam , Parama Padha NaaTan is accompanied by
His three devis ( SrI , BHUmi and NeeLA Devis). KurEsar offered his
eulogies
earlier to Sri DEvi in three slOkams , BhU DEvi in the last slOkam and
salutes NeeLA DEvi in this slOkam . The presence of the Lord with His
three dEvis as been saluted by SamhithAs and AchAryAs . YathirAjar in
Gadhya
Thrayam visualizes this scene at Vaikuntam : " asankhyEya KalyANa guNaguna
SrI Vallabha ! yEvambhUtha BhUmi-NeeLA Naayaka ! " . SrI Devi carries
the red lotus in Her hand ; BhUmi Devi adorns red lilly flower in Her hand
;
NeelA Devi carries white lilly in He rhand . NeelA Devi is known therefore
as
" Alli Malar MahaL " . With Her dhivya soundharyam and love , She has
the Lord under Her control , when it comes to Him agreeing on forgiving
the sins of ChEtanam and grant him Sathgathy . Her power over Her Lord
is saluted as " Alli Malar Mahal BhOga MayakkuhaL ". KurEsar here prays
for
NeeLA Devi's anugraham to perform Nithya Kaimkaryam to Her and Her Lord
through the use of Her influence over Her Lord .

SlOkam 83
************
bhAvairanukshaNam apoorvarasAnuvidhdai:
atyadhbhutai : abhinavairabhimanandhya Devee:
bhruthyAn yaTOchithaparicchadhinO yaTArham
sambhAvayantham abhithO Bhagavann ! bhavEyam

(Meaning) : Oh Bhgavann ! May adiyen surround You on all sides
as You recieve the Kaimkaryams of Nithya Sooris and honor
them for those properly executed Kaikmkaryams ! May adiyEn be
blessed to be close to You in all four directions as You gladden
the hearts of Your PirAttis with leelas filled with wonderous
SrungAra rasam that change from minute to minute and
appear to be made just for that occasion !

(Commentary ) : Lord has three DEvis and shows equal affection
towards every one of them . His prEma Bhandham to them is of
equal measure . KurEsar longs for a similar level of affection from
the Lord as one of "Sthre PrAyam " . He prays for the soubhAgyam of
pressing the Lord's tender feet just as Mahaa Lakshmi and
BHUmi Devi do although he is unfit as a Mahaa Paapi : " VadiviNai illaa
Malar MahaL maRRa NilamahaL pidikkum melladiyai koduvinayEnum
pidikka " .

SlOkam 84
************
haa hantha  hantha! hathakOasmi khalOasmi dhingmAm
muhyan ahO! ahamidham kimuvAcha vaachA
Thvamanga ! mangaLa-guNAspadham astha hEyam
aa: smarthumEva kaTamarhathy maadhrugamha:

(Meaning) : Oh Bhagavann ! adiyEn is like a dead one . Strange
indeed ! adiyEn is a fool , who is increasing his paapams more
and more . adiyEn , who is despicable should be condemned
for my lowliness . adiyEn has not spoken about Your glories
even at the lip level . What a pity ? How can a person of my
neecha svabhAvam and sins can even think about You ,
who is the abode  of all auspicious guNams and blemishless ?

(Commentary ) : From here on with number of slOkams , KurEsar
expresses his Naicchiyam ( statement of his lowliness) as he stands
before the Lord in the spirit of the AzhwArs : "NeesanEn niRaivonRumilEn "
.
KurEsar and the AzhwArs do not have these neecha vrutthi ( lowly ways);
they express themselves this way as an angam of SaraNAgathy ( angam of
KaarpaNyam) .


SlOkam 85
*************
amha: prasahya vinigruhya visOdhya Bhuddhim
vyApooya viswamasivam janushAanuBaddham
aadhAya sadhguNagaNAn api naahamarha:
Thvat paadhayO: yadhaham athra chirAnnimagana:

(meaning) : Oh Bhagavann! adiyEn is unfit to rest at Your
sacred feet even if all my sins from many births are removed
and adiyEn gains true Jn~Anam through the firm control of all
my misdeeds . This unfitness arises form the immersion in
these assembly of sins for countless time .

(Commentary) : The expression of Naicchiyam continues in
this slOkam . Kuresar refers to the huge assembly of sins
accumulated from many janmAs and asks the Lord a question :
When will it be that adiyEn with Your anugraham get all these sins
destroyed and stand before You to perform Nithya Niravadhya
Kaimkaryam to You at Your Supreme abode ? He bases this Paasuram
on AzhwAr Paasuram pasage " nORRa nOnbhilEn , nuNNaRivilEn ,
aahilum Unnai vittonRum aaRRakiRkkinRilEn ".

SlOkam 86
***********
JaanEaTavaa kimahamanga ! yadhEva sangAdh
angIkarOshi  na hi mangaLam anyadhasmAth
tEna Thvam yEnam urareekurushE janam chEdh
naivAmruthO bhavathy yukthatamO hi Kascchith

(Meaning) : Oh Bhagavann! What does adiyEn know except the fact
that there is nothing superior to Your sankalpam to  rescue adiyEn
based on the unalterable , ancient and permanent  realtionship
between us as Master and servant (Seshi-sEsahan ) . Here is nothing
that is greater in auspicousness to experience than the fruits of
Your sankalpam to accept adiyEn for Your nithya kaimkaryam .

(Commentary ) : Here , KurEsar focuses on KarpaNyam , one of
the five angams of SaraNAgathy . The state that generates the KaruNai
(Mercy ) of the Lord in us is KaarpaNyam . PeriyAzhwAr declared in
such a mood that he does not know anything about the auspicious
and inauspicious in this world and even if he  knows about those
distinctions , it is not that either he could do anything about  warding
them off ( " Nanmai theemaikaL onRum nAnn aRiyEn , aRivEn aanAlumivai
yellAm yennAl adaippu neekoNNAthu " ) . This unremovable , inalienable ,
undisputable sambhandham ( Sesha-sEshi relationship ) and the avsara
pradheekshai (Dayaa) propels the Lord to come to our rescue . Swamy
Desikan
followed this thought and recorded it for us this way : " KarmasvanAdhi
vishamEshu samO DayALu : SvEnaiva kluptam upadEsam apEkshamANa: ,
SvaprApthayE tanubhruthAm thvarasE Mukundha ! SVAABHAAVIKAM
TAVA SUHRUTTHVAM IDHAM GRUNANTHY ".

AzhwAr also reminds the Lord about this never- ending relationship with
Him :  " viduvEnO yenn ViLakkai yenn aaviyai naduvE vanthuuyyakkoLhinRa
Naathanai " . In AchArya RaamAnujA's Vaishamya- NairgruNya soothra
BhAshyam ,  he refers to EmperumAn responding to our adopting one of
the two upAyams  for Moksham to be practised by the chEtanams . Our Lord
elects the ones , who observe  the UpAyam of SaranAgathy or Bhakthi yOgam
( priyatamO hi VaraNeeyO bhavathy  ,  YasyAyAm nirathisaya priya:
Sa yEvAsya priyatamO bhavathy according to  BhAshyakArar ) . He responds
to
the ones , who adopt the UpAyams ( in  gaining His anugraham , SaraNAgathy
is the easiest and the best to practise  according to BhAshyakArar :
" Tasya cha vaseekaraNam TaccharaNAgathyrEva" )  .  KurEsar followed
His AchArya UpadEsam and stated in this slOkam : " Thvam  yEnam
janam urareekurushE chEth , amrutha: kascchith yukthatama: na
bhavathy yEva  "  ( If You , my Master , choose this janthu , there is
no one to match this  status as the best among Yogis ) .

SlOkam 87
************
yannAbhavaama bhavadheeya kaDAkshalaksham
samsAra gartha parivartham athOagamAma
aagAmsi yE khalu sahasramajasramEva
Janmasvatanmahi kaTam ta imEanukampyaa:

(Meaning) : Oh SarvEswaraa ! If we do not become the object of Your
nectarine glances , we are condemned to go round and round the deep
pit of samsAram and suffer there interminably (SamsAra gartha parivartham
aagAmAmsi ) . How can we , who have committed countless sins hope for
those rejuvenating glances of Yours to fall on us ?

(Commenatary ) : KurEsar states that those , who are not blessed to
recieve
the moksham granting glances of the Lord ( VishNO: kaDAksham ) keep on
accumulating Paapams and go round and round the wheel of SamsAram
without hope of redemption ( PaapamE seythu Paavi aanEn ) . How can we
under
those circumstances hope to recieve Your anugraham asks KurEsar .

SlOkam 88
************
sathkarma naiva kila kinchana sanjinOmi
vidhyAapyavadhyarahithA na cha vidhyathE mE
kimcha thvadanjitha padhAmbhua bhathiheena:
pAthram bhavaami Bhagavan! BhavathO dayAyaa:

(Meaning) : Oh Bhagavann! adiyEn has not accumulated any SathkarmAs
through the practise of Karma Yogam . adiyEn does not possess any sharp
intellect to comprehend Your Saasthrams and upadEsams . adiyEn has not
engaged in the worship of Your sacred feet . Therefore , adiyEn stands as
the most fitting object for Your karuNai ( avasara Pradheeksha karuNaa) .

(Commentary ) : Swamy NammAzhwAr's Paasura Vaakyams  ( nORRa nOnbhilEn ,
NuNNaRivilEn - -) and Swamy AlavanthAr's SthOthra Rathna slOkam
( na dharmanishtOsmi na chAthmavEdhi na bhakthimAn ThvaccharaNAravindhE ,
akinchanOanyagathi: SaraNya! Thvath Paadhamoolam SaraNam prapadhyE )
inspired Swamy Kuresar to bless us with this slOkam . adiyEn is not adept
at
Karma or Jn~Ana or Bhakthi yOgams . adiyEn does not have the discipline
to
worship Your lotus feet . adiyEn is destitute and deficient in all means
.
Your KaaruNyam and SahEthuka dayaa alone can rescue adiyEn from this
cruel samsAric sufferings . adiyEn has no other gathi  ( annaya
gathithvam
is  invoked here ) . adiyEn is therefore  seeking Your protection (
rakshaa) as  a  helpless one. Thou art the omniscinet and the most
Merciful
;
yet You expect  a plea for protection to save us from the horrors of
SamsAram: "
Saravj~nOapi hi  VisvEsa: sadhaa KaaruNikOapi , SamsAra- tantravAhithvAth
RakshApEkshAm  pratheekshathE " .

SlOkam 89
************
kim bhUyasaa pralapithEna ? yadhEva kimchith
pApAhvam alpam uru vaa tadhasEsham yEsha:
jAnan na vaa sathasahasra parArdhakruthvO
yOakArsham yEnam agathim krupayA kashamasva

(Meaning) : Oh Bhagavann!  What is the use of my meaningless
utterances ? adiyEn has accumulated paapams beyond counts
hundreds and thousands of times over the aeons consciously or
without knowing . adiyEn is pulled under the weight of all these
big and small bundles of sins . adiyEn has no recourse except you .
You must forgive me and lift me out of my miseries out of your infinite
and intrinsic guNam of Dayaa .

(Commentary ) :  In the previous slOkam , KurEsar had the adhikAri
Svaroopam  of aakinchanyam (sense of Meekness)  . In this slOkam ,
KurEsar states his ananyagathithvam ( not having any one as recourse
to save him ) . He echos Swamy AlavanthAr's moving plea : " akinchanO-
anyagathi: SaraNya ! Thvath Paadhamoolam SaraNam PrapadhyE !
KulasEkhara AzhwAr's paasurams on VitthuvakkOttammAn ( Taru thuyaram
tadAyEl ) dealing with ananyagathithvam  also form the basis for this
slOkam
.
It fits with our PoorvAchAryA's prayer : " agathim SaraNAgatham HarE
krupayA
kEvalamAthmasAth kuru " .

SlOkam 90
*************
Deva ! Thvdheeya charaNa praNaya praveeNa
RaamAnujArya vishayekrutham apyahO ! Maam
bhUya: pradarshayathi vaishayikO vimOhO
mathkarmaNa: katarath athra samAnasAram

( Meaning) : Oh Lord ! adiyEn is the object of the merciful glances of
AchArya RaamAnujA , who is the dearest  among those having
uninterruped anugraham of Your lotus feet  . The attachment to
the Indhriya sukhams ( PrAkrutha bhOgams ) is tumbling me around
in the fierce ocean of SamsAram . Where is the experience equivalent to
the power of my karmAs ? There are none implies KurEsar in his effort to
describe the miserable state he is in . KurEsar suggests that BhagavAn's
matchless power alone can free him from these samsAric miseries .
Here KurEsar invokes tha sambhandham of AchArya RaamAnujA ,
who considered every worldly anubhavam as thruNam ( an insignificant
speck of  dust ) out of his love for the lotus feet of Achyuthan
( yO nithyam Achyutha padhAmbhuja yugmarugma vyAmOhathas-tath
idharANI thruNAya mEnE ) . AchArya RaamAnuja corrected those who
are deeply attached to Vishaya anubhavams like URangA villi Daasar .
As Swamy Desikan observed , AchArya RaamAnujA's sishyAs are
not affected by PrAkrutha bhOgams : " Madhana kadhanai: na klisyanthE
Yatheeswara Samsrayaa: " . In this context , KurEsar thinks about
Raamanuja KaruNA and the power of EmperumAn in banishing the Paapams
resulting from Vishaya sukhams and echos AzhwAr's words: " aavi tihaikka
Iyvar  kumaikkum  siRRinbham paaviyEnai pala Nee   kAttippaduppAyO ? " .

SlOkam 91
***********
GarbhEshu nirbhara nipeeDana khinna dEha:
KshOdheeyasO-athimahath)-api akhilasaya janthO:
janmAntharANyanu vichinthya parassahasrANi
athrAham aprathi vidhir-nhatha: charAmi

(Meaning) : adiyEn roams around in this world after tens of
thousands of irths in different wombs ranging in size from tiny to mighty
animals, birds , humans and plants ; while residing in these wombs
during garbha Vaasam , adiyEn reflects with sorrow in that cramped
space about  the current and  future births resulting from  adiyEn's
karmAs . Not discerning any hope for change in the deplorable
situation of repeated cycles of births and deaths , adiyEn roams
around ceaselessly in the prakruthi MaNdalam .

(Commentary ) : From this slOkam to the next 5 slOkams , KurEsar
describes the terrors of Prakruthi Bhandham ( SamsAric shackles )
resulting from one's karmaas . GarbhOpanishad , VishNu PurANam
( 6th amsam , 5th adhyAyam ) , SusruthAdhi samhithathAs , JyOthisha
Saasthram describe the memories recalled by the Jeevan during
garbha Vaasam (residence in the womb ) : the bad karmAs performed
during the previous births , the births taken and the future births to
be taken . The Jeevan resides in small wombs ( KshOdhIyasa: ) or
in big wombs ( athi Mahathi) ; it is positioned in  a highly compressed
place ( nirbhara nipeeDana garbhEshu) . The body is sorrow stricken
( Khinna dEha: ) as the Jeevan reflects on its sad lot due to its history
of
karmAs and its consequences .It thinks about its tens of thousands of
births taken upto this point ( JanmAntharANi para sahasrANi
anuvichinthya).
The jeevan is despondent over not seeing any hopeful prospects for escape
from the cycles of births and deaths due to its load of KarmAs and feels
the pressures of roaming in this samsaric world endlessly .

SlOkam 92
************
bhUyasccha  janma  samayEshu  sudhurvachAni
dhukkhAni dukkham  athirichya kimapyajAnan
mooDOanubhUya punarEva thu BaalabhAvAth
dukkhOttharam nija charithram amuthra sEvE

(Meaning) : Oh Bhagavann ! Reentering the world from the mother's womb ,
adiyEn experiences and endures indescribable sufferings . adiyEn , who
does
not know of anything but sufferings continue to engage in acts (KarmAs)
that
will yield as phalan only additional suffering in the subsequent births
too
because of my foolishness !

(Commentary) : Seven kinds of dhOshams (blemishes) are attached to
PrAkrutha
bhOgams( worldly pleasures) enjoyed by the Jeevan that make the Jeevan get
wound up even more tightly in SamsAram . Swamy  Desikan describes them
in a slOkam of SaraNAgathy DhIpikai ( 56th SlOkam) .  They interfere with
the enjoyment of BhagavAn and Bhagavath-BhAgavatha Kaimkaryams .
These bhOgams are insignicant compared to the ParipoorNa BrahmAnandham ,
perishable , sorrow-producing as one enjoys them and sorrow-yielding after
the enjoyment . When the jeevan is inside the womb , it has the power to
know about its previous and future births ( Jaathi smarathvam ) . When the
wind
(SaTha Vaayu) touches the new born child , it becomes a Jatam and forgets
about all of its previous lives . Swamy NammAzhwAr chased away that SaTha
Vaayu with a hoomkAra, as  a result of the blessings of the Dhivya
dampathis
and VishvaksEnar as he lay in the womb and came to be known as SaThakOpan
.
KurEsar suggests that it is impossible for chEtanams like us to gain
that type of anugraham .

SlOkam 93
*************
bhUyAmsi bhUya upayan vividhAni dukkhAni
anyasccha dukkamanubhUya sukhabramENa
dukkhAnuBandham api dukkha-vimisram alpam
kshudhram jugupsitha sukham sukhamithyupAsE

(Meaning) : Oh Lord of Sri Vaikuntam ! Again and again , adiyEn
experiences multitudes of sufferings and continue to taste what adiyEn
thinks are Sukhams , which in reality are Dukkhams (like Sugar
coated bitter pills ) . These are insignificant and evanescent sukhams
that have been rejected by the wise . adiyEn does not free myself from
them .

(Commentary ) : KurEsar is performing upadEsam for us through his
NaicchAnusandhAnam . When KurEsar states that he is immersed in
the enjoyment of Vishaya bhOgams , it is to be considered as the limit of
Viraktha Jeevan's naicchAnusandhAnam .Swamy AlavanthAr described
himself this context as " amaryAdha: kshudhra: " . Thirumangai AzhwAr
described his sufferings in the famous Paasuram : " VaadinEn Vaadi
VarunthinEn " . Sounaka Maharishi described his state, where the body is
ailing from vyAdhis and the mind is running after vishaya sukhams
(" Sareeram mama DevEsa ! VyAdhibhi: paripeeDitham , manO mE
PuNDareekAksha vishayAnEva dhAvathy " )  .

SlOkam 94
*************
lOlathbhir- indhriyahayai: paTEshu neetha:
dushprApa dhurbhaga -- manOraTa-- maTyamAna :
VidhyA-dhana-abhijana janmamadhEna kaama--
krodhAbhisccha hathadhee: na samam prayAmi

(meaning) : Oh Bhagavann ! AdiyEn has no mental peace due to being
taken for a ride  on many crooked paths by the eleven horses
( 11 Indhriyams) . adiyEn is tempted by harmful desires that in reality
are unattainable . adiyEn is affected by the bundle of mischief
associated with  knowledge , wealth , birth in a good kulam .
I have lost my mind from lust and anger . adiyEn does not possess
as a result equanimity and mental peace .

(Commentary ) : KatOpanishad compares the Indhriyams to wild horses
that take the jeevan across rough terrain : " IndhriyANi hayAnAhu :
vishayAn tEshu gOcharAn " . They drag one thru pathless tracks .
The arogance arising from thinking that one has excellent vidhyA
ends up in VidhyA Madham . Wealth creates dhana Madham ( madness
caued by wealth ) . Birth in a noble kulam generates abhijana madham .
Together , these three madnesses are known as " MukkuRumbhu "
(three kinds of madnesses ) . KurEsar known for his superior
aathma guNams and VairAgya-anushtAnams never suffered from
these madnesses or aasura svanhAvams . KurEsar expresses his
NaicchAnusandhAnam for correcting people like us .

SlOkam 95
*************
labhyEshu dhurlabhatarEshvapi vaanchithEshu
jaathA sahasraguNatha: prathilambhanEapi
vignai: hathEshvapi cha tEshu samoolaghAtham
vardhishNurEva na thu sAmyathi hantha thrushNA

(Meaning) : Oh Bhagavann ! The intense desire for both
easily attainable and the difficult-to-attain things never
subsides . It grows thousand fold even after attaining them
to gain additional similar things . Even if the wished -- for things
are destroyed due to interferences , the intense longing for
such vishaya sukhams grows and grows uncontrollably .
This thrushNai ( desire and thirst for Vishaya bhOgam)
stays as VardhishNu ( ever growing ) and is never quenched
(na saamyathi) laments KurEsar .

SlOkam 96
*************
Thvath keerthana sthuthi namskruthi vEdhanEshu
sraddhA na bhakthirapi sakthiraTO chEcchA
naivAnuthaapamathy : yEshvakrutEshu  , kim nu
bhUyAn ahO ! parikara: prathikoolapakshE

(Meaning) : Oh Bhagavann ! What a pity ? adiyEn is not
engaged in reciting Your auspicious naamAs , eulogizing
Your kalyANa guNams , prostrating before You and performing
AarAdhanam for You or meditating on Your dhivya mangaLa
vigraham . adiyEn has no ruchi or bhakthi for such noble acts.
adiyEn has neither the desire nor sakthi to be engaged in such
efforts . adiyEn does not even have the feeling of repentance over
not being engaged in such activities . Are there anything left among
saadhanAs that are opposed to Your auspicious mind set ( ThiruvuLLam ) ?

(Commentary ) : When one performs SaraNAgathy to the Lord , the two
angams
of that Prapatthi( aanukoolya sankalpam and PrAthikoolya varjanam ) has
to
be accomplished very well . Here KurEsar has nirvEdham ( sorrow ) over
his
imperfections in his observance of PrAthikoolya Varjanam . The prayer
behind  this sorrowful statement is that housed in VishNu PurANam
(5.7.70 ),  where  KaaLiyan (Naaga rAjan) prays to Lord KrishNa this way :
" sOham tE DevadEvEsa  nArchanAdhou sthuthou na cha , saamarTyavAn ,
krupAmAthra manOvrutthi:  praseedha mE " . KurEsar feels dejected that
even repentance ( anutApam )  over the omissions does not arise in his
mind
.
The purpose behind this type of  statement of unfitness (
naicchAnusandhAnam)
is to get rid of such  prAthikoolyams and develop gradually the
qualifications for
performing  SaraNAgathy at the Lord's sacred feet .

SlOkam 97
***********
yEtEna vai suvidhitham Bata maamakeenam
dourAthmyam apratividhEyam apAram Isa: !
sammUrcchathOapyapadhamasmi yathasthvadheeya-
nisseema bhUma karuNAmrutha veechi vaayO :

(Meaning ) : Oh Lord of all ! What a pity ? adiyEn is not touched even
by an iota by the nectarine and all pervasive breeze arising from
Your Ocean of KaruNaa . adiyEn does not comprehand how this misfortune
(dhourbhAgyam ) resulted . adiyEn wallows  in this state of helplessness
,
and  is unable to find  a remedy to reverse this misfortune  . adiyEn's
sorrowful status is clearly understood by me .

(Commentary ): There are four ways to destroy the sins through
prAyascchittham :  " AnutApa , Uparama , PrAchitthOnmukhathva
and PrAyaschittha PoorNangaL " . In the previous slOkam , KurEsar
said that he has no anutApam ; in the slOkam before the previous
slOkam ( the 95th slOkam ) , KurEsar pointed out that there is no
uparati for him and his sins keep on growing .  In this slOkam ,
KurEsar despairs over his inability and lack of incentive (motivation)
to perform the adequate PrAyascchitthams to destroy his paapams .
He hints that there is no hope for him since the paapams are so
heinous and limitless ( apAram)  that he has reason to despair .
Swamy Desikan voiced such  feelings in Dayaa sathakam :
" prasamayithum asEsham nishkriyAbhir-na sakyam " . He expresses
his dhurbhAgyam ( lucklesness) about the ever-present breeze of
the Lord 's infinite mercy missing to touch him .

SlOkam 98
************
Iswarya veerya karuNAgarima kshamAdhyaa:
Swamin ! akAraNa suhruthvam aTO visEshAth
sarvE guNA : savishayA : tava maamm apAra-
gOrakapoorNam agathim nihatham samEthya

(Meaning ) : Oh Lord of Nithya and Leelaa VibhUthis ! Your Lordship ,
Your freedom from changes inspite of Your supporting every thing
through Your indwellership in all of Your creations , Your compassion to
remove the miseries of the suffering souls , Your omnipotence , Your
forbearance and particularly Your guNam of blessing others with
soubhAgyams without expecting any thing in return  are well celebrated .
Those auspicious guNams have found their ideal target in  adiyEn ,
who is the abode of limitless and fearsome sins , which gives  me
the status of a goner .

(Commentary ) : In the earlier slOkams , KurEsar saluted the anantha
KalyANa GuNams of the Lord correcting the erring jeevans out of His
dayaa and bringing them to His fold . Here , Kuresar states that all
those
guNams celebrarated by Vedams and Upanishads must be used in his
favor . He points out that they can not afford to miss him as the most
eligible target . by the principle of " Reductio ad absurdum "(
elimination
process)  . They will be  otherwise purposeless . Thus KurEsar  hints
that
he has the anugraham of SrI Vaikunta NaaTan .

For the Nithya sooris or the Muktha Jeevans , there is not much need
for the GuNams like KaaruNyam (Dayaa) . For sages like Sanaka , who
possess Svaroopa Jn~Anam , these guNams are not much in need either.
These guNams are only for the benefit of those who are helpless and
lost in SamsAram . Sawmy  Desikan says in this context : " manyE MaathA
JaDa iva SuthE vathsalA maadhrusE Thvam " . Swamy AlavanthAr observed:
adiyEn is the fitting object of Your Dayaa ( idhAneem anutthamam
pAthramidham DayAyA : " . KurEsar constructed the second Paadham of
this slOkam ( SwAmin ! akAraNa suhruth Thvam aTO visEshAth ) to remind
us of the mesage of Upanishad that Sriman NaarAyaNan is the path and
goal  for us through SaraNAgathy ( nivAsa SaraNam suhrudh gathi:
NaarAyaNa : ) . GeethAchAryan reminded us of this central doctrine :
" suhrudham sarva bhUthAnAm  jn~AthvA mAmm sAnthimrucchathi " .
Know Me as the well-disposed One to all janthus  and therefrom attain
peace of mind  says the Lord to Arjuna .

SlOkma 99
************
ThvathpAdha samsrayaNa hEthushu saadhikArAn
udhyunjatha:charithakruthsnavidheen cha tAmstAnn
Thvam rakshaseethi mahimaa na tavAlamEsha
maamm chEth aneedhrusam ananyagathim na rakshE :

(Meaning ) : Oh Bhagavann ! It is well known that You rush to protect
those who practise Bhakthi or Prapatthi yOgam to attain Your sacred
feet and also those who are fit to obeserve one of these yOgams .
That is not an act of generosity by you . It is almost natural  and
some thing to be expected of You . That is KarmAnuguNa phala-
pradhAnam since they follow the path laid out by Your Saasthrams .
It follows the rule : "kruthE cha prathikarthavyam yEsha dharma:
sanaathana : " . Your action towards me without any recourse or
inability to follow the difficult yogams of Karma, Jn~Ana and Bhakthi
has to be different . It will not be a great testament to Your anugraha
sakthi if You do not come to adiyEn's rescue during my state of
helplessness . adiyEn is " Dhee-karma-bhakthi rahitha asakthan " .
KurEsar's son (ParAsara Bhattar) commented on this aspect of
the Lord coming to the rescue of the asakthars and becoming fulfilled
through such an act .Bhattar described in his Sri RangarAja Sthavam
that such an act of the Lord is like having  a water stand in the middle
of
a desert instead of having such a stand in a place abubdant ith water .
Saving those , who are competent in Jan~Ana , Bhakthi Yogams
is like adding water to a fish that is constantly in the middle of water .
Helping those struggling outside water needs to be placed instead
in the water said ParAsara Bhattar . Thus KurEsar expressed his
aakinchanyam (meekness) and ananyagathithvam ( being without
recourse ) .

SlOkam 100
*************
yaa karmaNAm adhikruthi:ya ihOdhyamastEshu
apyEshvanushDithirasEshamidham hi pumsAm
thvAmantharENa na kaTanjana sakyamApthum
yEvam cha tEshu mayi chAsthi na tE visEsha:

(Meaning ) : Oh Lord ! The adhikAram ( fitness and qualifications)
for practising Bhakthi or Jn~Ana or  Karma yogam can not
be realized unless You will it so ( athuvum Avanathu innaruLE ) .
It is impossible for them to succeed by themselves in such efforts .
The Lord , who is SiddhOpAyan blesses them with the fruits of
suh efforts . As for adiyEn  , SaraNAgathy at Your sacred feet
due some one with my  limitations in intellect  and aunshtAnam
is the way shown by the AzhwArs ( nORRa nOnbhilEn , nuNNaRivilEn
aahilum ini Unnai vittonRum aaRRahiRkkinRilEn AravinaNai AmmANE " ).
adiyEn has dared to observe SaraNAgathy at Your holy feet .
The SaasthrArTam of the impossibilty of SaadhyOpAyams like
Bhakthi Yogam giving the Phalan of Moksham without the prasadhanam
( favor ) of the SiddhOpAyan ( BhagavAn ) is indicated here . KurEsar
states that he is therefore clinging  to the upAyam of Prapatthi alone .

SlOkam 101
***************
nirbhandha yEsha yadhi tE yathasEshvaidha-
samsEvinO Varadha ! rakshasi nEtharAmsathvam
tarhi ThvamEva mayi sakthyAdhikAra vaanchaa :
prathyUha saanthim itharath cha vidEhi viswam

(Meaning ) : Oh Boon granting Lord ( Varadha ) ! Thou art
known for protect those , who approach You by the ways
that You have created in Your SaasthrAs . If there are any
restrictions that You have about protecting the others outside
the above group , in that case , please bless me with the sakthi
to practise the required upAyam , fitness and the freedom from
seeking the fruits of such an observance . Please bless adiyEn
with all those required angams for reaching You as UpEyam  .

(Commentary ) : At the end of this Sthavam , KurEsar declares
without ambiguity that the Lord does not grant MOksham
without Svanishtai or AchArya or Ukthi  or BhAgavatha
Nishtai . BhagavAn expects vyAjamAthra SaraNAgathy
( rakshaapEkshAm pratheekshathE ) . This is the essence of
the Lord's upadEsam : " MaamEkam SaraNam vraja " .

Following the way shown by the AzhwAr , KurEsar appeals
for the Lord's dayaa to fulfill without deficiency all the angams of
SaraNAgathy including the completion of the  Utthara kruthyams
to realize nithya , niravadhya kaimkaryams at Parama Padham .

KurEsar addresses Lord VaradarAjan , his ishta dhaivam in
the last slOkam of Sri Vaikunta Sthavam  : "Varadha ! Thvam yEva
Mayi Sakthi , adhikAra vaanchaa , prathyUha Saanthim , itharath
viswam cha vidEhi " . Kuresar did not ask " dEhi " ( please grant me ) ;
instead , KurEsar selects the word " vidEhi " ( please generate in me ) .
KurEsar seeks the anugraham of Sakthi , desire for fitness to practise
the upAyam and removal of those that stand in the way of successful
practise of the angams of the SaraNAgathy yOgam . With MahA Viswaasam
in Lord Deva Raajan of Kaanchi , Kuresar concludes Sri Vaikunta Stavam
in the most hopeful , optimistic and triumphant note .

Special Taniyan
*******************
Vyaktheekurvan nigamasirasaarTam antharnigooDam
SrIvaikuntasthavamakrutha ya: srEyasO sajjanAnAm
Kuraadheesam gurutara  dayaa dhugdha sindhum tameeDE
SrIvathsAngam gurucchAthra seelaikadhAma

This Taniyan is about KurEsar and the SrI Sookthi of Sri Vaikunta
Stavam blessed to us by him . This Sri Sookthi the Vaibhavams of
Sri Vaikunta NaaTan housed in Veda-VedAnthams . He celebrates
His Vaikunta RaajadhAni , where He reigns supreme as the Emperor
surrounded by Nithya Sooris and Muktha jeevans  enjoying ParipoorNa
BrahmAnadham and perfoming nithya , abhimatha Kaimkaryams for Him .
In this Sri Sookthi , KurEsar salutes the UpAyams for attaining Him and
eulogizes His DhivyAthma Svaroopam , Dhivya Mangala Vigraham , His
three divine consorts ( SrI , BhUmi and NeeLA DEvis) , His anantha kalyANa
guNams , His dhivya aabharaNams and Aayudhams . KurEsar expressed
movingly His Naicchiyam .He prayed through this Sthavam for the well being
of his own sishyan , NaalUrAnun , who had committed unpardonable apachAram
against him . KurEsar had the ideal lakshaNams of a MahA Desikan
and forgave that MahAparAdhi , who committed AchArya drOham .

KurEsar also had the ideal sishya lakshaNam and demonstrated it
in every step of his way to his own AchAryan , SrI Bhagavath RaamAnujar .
He gave his own eyes to the darsanam  to keep AchArya RaamAnuja
outside the danger posed by the evil ChOLA king .

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

(1) Nigama sirasAm antha: nigooDam arTam vyakthee kurvan =
One who brought out the inner meanings hidden inside the Veda-
VedAntha doctrines ( rahasyArTams embedded in Sruthi passages ) .

(2) SajjanAnAm srEyasE Ya: SrI Vaikunta Stavam akrutha = One who
created the SrI Sookthi of SrI Vaikunta Sthavam for the benefit of
the PrapannAs and to assure them auspiciousness here and in
the other world .

(3) GurucchAthra seela yEka dhAmam = The whole abode of the ideal
conduct to be observed by the AchArya and his sishyan as established
in the VedAs . He was the model of the ideal observances of an
exemplary  AchAryan to his sishyAs and an ideal sishyan to
AchArya RaamAnuja.

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

The Taniyan concludes with a prayer to the head of the agrahAram of Kooram
with the ThirunAmam of SrivathsAngar ( KoorAdheesam tamm SrIvathsAngam
eeDE ) .

SrI Vaikunta VinOdhini VyAkhyAnam of Sri VathSaangAcchAr sampoorNam ,

Swamy KurEsar ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Sri VaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama: