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varadaraja_pancasat
This is a stotra of 51 slokas (inclusive of the phalasruti) sung
in praise of Lord Varadaraja of Kanchipuram. As in Dehaleesa
Stuti, after the first sloka, which is invocatory, every sloka is
addressed to the Lord till the penultimate sloka. The essential
doctrines of Visishtadvaita Siddhanta are very crisply condensed
into 7 slokas (9 to 15) which enjoy Lord Varadaraja with
reference to the several characteristics of Parabrahma, the
Absolute of the Vedanta, such as jagadvyaapaara (universal
creation), sarva-sareeritvam (having everything as his body),
sarvasabda-vaacyatvam (being the import of all words), sarvaphala
pradatvam (the giver of all fruits), etc.
The five forms of the Lord, as postulated by the
Agamas and enjoyed by the Alvars, are dealt with seriatum:
- para rupa (16 to 18)
- vyuha (19)
- antaryami (20 and 21)
- vibhava incarnation [only some] (22 to 26)
- arca (27 to 29).
Sloka 30 contains the prapatti that Desika performs at the Feet
of this Lord who appears to have been his personal God. Slokas up
to 41 deal with the mentality of a prapanna in the post-prapatti
period. Slokas 41 and 42 refer to anishta nivritti (wiping out
undesirable fruits) and ishta praapti (securing the desired
goal), moksha, Thus far it is the pursuit of the path prescribed
by Vedanta. Slokas 43 to 49 are modelled on the enjoyment of the
Alvars who craved for fulfilment of their God-love in this very
life. In sloka 43 Desika refers to four conditions which if they
are fulfilled will render man a mukta here itself. In sloka 49
Desika swears that if he is able to enjoy unceasingly the beauty
of Lord Varadaraja which is beyond thought (asprishTa
cintaapadamaabhiroopyam) he will have no desire for life in
Vaikuntha. That is the extent to which Desika's soul was ravished
by Lord Varadaraja's beauty and the glory of His festivals.
varadaraaja pa~nchaashaat.h
shriimaan.h veN^kaTa naathaaryaH kavitaarkika kesarii |
vedaantaa chaarya varyome sannidhattaaM sadaahR^idi ||
dvirada shikhari siimnaa sadmavaan.h padma yoneH
turaga savana vedyaaM shyaamalo havyavaahaH.
kalasha jaladhi kanyaa vallarii kalpa shaakhii
kalayatu kushalaM naH ko.api kaaruNya raashiH.. 1
yasyaanubhaavam.h adhigantum.h ashaknu vanto
muhyant.h yabha~Ngura dhiyo muni saarva bhaumaaH.
tasyaiva te stutiShu saahasam.h ashnuvaanaH
kshantavya eSha bhavataa kari shaila naatha.. 2
jaanan.h nanaadi vihitaan.h aparaadha vargaan.h
svaamin.h bhayaat.h kimapi vaktumahaM na shaktaH.
avyaaja vatsala tathaa.api nira~NkushaM maaM
vaatsalyam.h eva bhavato mukharii karoti.. 3
kiM vyaaharaami varada stutaye kathaM vaa
khadyotavat.h pralaghu sa~Nkuchita prakaashaH.
tanme samarpaya matiM cha sarasvatiim.h cha
tvaam.h a~njasaa stuti padair.h yadahaM dinomi.. 4
machchhakti maatra gaNane kimihaasti shakyaM
shakyena vaa tava kariisha kimasti saadhyam.h
yadyasti saadhaya mayaa tadapi tvayaa vaa
kiM vaa bhaved.h bhavati ki~nchida niihamaane.. 5
stotraM mayaa virachitaM tvadadhiina vaachaa
tvat.h priitaye varada yat.h tadidaM na chitram.h.
aavarjayanti hR^idayaM khalu shikshakaaNaam.h
ma~njuuni pa~njara shakunta vijalpi taani.. 6
yaM chakshuShaam.h aviShayaM hayamedha yajvaa
draaghiiyasaa sucharitena dadarsha vedhaaH.
taM tvaaM kariisha karuNaa pariNaamatas.h te
bhuutaani hanta nikhilaani nishaamayanti.. 7
tattat.h padai rupahite.api tura~Nga medhe
shakraadayo varada puurvam.h alabdha bhaagaaH.
adhyaxite makhapatau tvayi chaxuShaiva
hairaNya garbha haviShaaM rasam.h anva bhuuvan.h.. 8
sarga sthiti pralaya vibhrama naaTi kaayaaM
shailuuShavad.h vividha veSha parigrahaM tvaam.h.
saMbhaavayanti hR^idayena kariisha dhanyaaH
saMsaara vaarinidhi santaraNaika potam.h.. 9
praapto dayeShu varada tvadanu praveshaat.h
padmaa sanaadiShu shivaadiShu ka~nchukeShu.
tanmaatra darshana vilobhita shemuShiikaaH
taadaatmya muuDha matayo nipantant.h yadhiiraaH.. 10
madhye viri~nchi shivayor.h vihitaavataaraH
khyaato.asi tat.h samatayaa tadidaM na chitram.h.
maayaa vashena makaraadi shariiriNam.h tvaaM
taavena pashyati kariisha yadeSha lokaH.. 11
brahmeti sha~Nkara itiindra iti svaraaDhiti
aatmeti sarvamiti sarva charaacharaatman.h.
hastiisha sarva vachasaam.h avasaana siimaaM
tvaaM sarva kaaraNam.h ushanti anapaaya vaachaH.. 12
aashaadhipeShu girisheShu chaturmukheShvapi
avyaahataa vidhi niShedha mayii tavaaj~naa.
hastiisha nityam.h anupaalana la~Ngha naabhyaaM
puMsaaM shubhaashubha mayaani phalaani suute.. 13
traataa.a.apadi sthiti padaM bharaNaM prarohaH
chhaayaa kariisha sarasaani phalaani cha tvam.h.
shaakhaagata tridasha bR^inda shakuntakaanaaM
kiM naama naasi mahataaM nigama drumaaNaam.h.. 14
saamaanya budhdi janakaashcha sadaadi shabdaaH
tattvaantara bhrama kR^itashcha shivaadi vaachaH.
naaraayaNe tvayi kariisha vahanti ananyam.h
anvartha vR^itti parikalpita maika kaNThyam.h.. 15
sa~nchintayanti akhila heya vipaxa bhuutaM
shaantoditaM shamavataa hR^itdayena dhanyaaH.
nityaM paraM varada sarvagataM susuuxmaM
niShpanda nandathu mayaM bhavataH svaruupam.h.. 16
vishvaatishaayi sukharuupa yadaatmakas.h tvaM
vyaktiM kariisha kathayanti tadaatmikaaM te.
yenaadhi rohati matis.h tvadu paasakaanaaM
saa kiM tvameva tava veti vitarka Dolaam.h.. 17
mohaandhakaara vinivartana jaagaruuke
doShaa divaa.api niravagraha medhamaane
tvat.h tejasi dvirada shailapate vimR^iShTe
shlaadhyeta santamasa parva sahasra bhaanoH.. 18
ruuDhasya chinmayatayaa hR^idaye kariisha
stambaanukaari pariNaama visheSha bhaajaH.
sthaaneShu jaagrati chaturShvapi sat.h tvantaH
shaakhaa vibhaaga chature tava chaaturaatmye.. 19
naagachalesha nikhilopaniShan.h maniiShaa-
ma~njuuShikaa marakataM parichinvataaM tvaam.h.
tanvii hR^idi sphurati kaa.api shikhaa muniinaaM
saudaamaniiva nibhR^itaa nava megha garbhaa.. 20
audanvate mahati sadmani bhaasamaane
shlaaghye cha divya sadane tamasaH parastaat.h.
antaH kalebaram.h idaM suShiraM susuuxamaM
jaataM kariisha katha maadaraNaaspadaM te.. 21
baalaakR^iter.h vaTa palaasha mitasya yasya
bR^ihmaaNDa maNDalam.h abhuud.h udaraika deshe.
tasyaiva tad.h varada hanta kathaM prabhuutaM
vaaraaham.h aasthitavato vapur.h adbhutaM te.. 22
bhaktasya daanava shishoH paripaalanaaya
bhadraaM nR^isiMha kuhanaa madhi jagmuShas.h te.
stambhaika varja madhunaa.api kariisha nuunam.h
trailokyam.h etad.h akhilaM narasiMha garbham.h. 23
kraaman.h jagat.h kapaTa vaamanataam.h upetaH
tredhaa kariisha sa bhavaan.h nidadhe padaani.
adyaapi jantava ime vimalena yasya
padodakena vidhR^itena shivaa bhavanti.. 24
yenaachala prakR^itinaa ripu saMxayaarthii
vaaraaM nidhiM varada puurvam.h ala~Nghayas.h tvam.h.
taM viixya setu madhunaa.api shariira vantaH
sarve ShaDuurmi bahulaM laladhiM taranti.. 25
itthaM kariisha durapahnava divya bhavya-
ruupaan.h vitasya vibudhaadi vibhuuti saamyaat.h
kechid.h vichitra charitan.h bhavato.avataaraan.h
sanyaan.h dayaa paravashasya vadanti santaH.. 26
saushiilya bhaavita dhiyaa bhavataa katha~nchit.h
sa~nchhaaditaanapi guNaan.h varada tvadiiyaan.h.
pratyaxayanti avikalaM tava sannikR^iShTaaH
patyus.h tvaShaam.h iva payoda vR^itaan.h mayuukhaan.h 27
nityaM kariisha timiraavila dR^iShTayo.api
siddhaa~njanena bhavataiva vibhuuShitaaxaaH.
pashyanti uparyupari sa~ncharataa madR^ishyaM
maayaa niguuDham.h anapaaya mahaanidhiM tvaam.h.. 28
sadyas.h tyajanti varada tvayi badhda bhaavaaH
paitaamahaadiShu padeShvapi bhaava bandham.h.
kasmai svadeta sukha sa~ncharaNot.h sukaaya
kaaraagR^ihe kanaka shR^i~Nkhalayaa.api bandhaH.. 29
hastiisha duHkha viSha digdha phalaanu bandhini
aabrahma kiiTaM aparaahata saMprayoge.
duShkarma sa~nchaya vashaad.h duratikrame naH
pratyastram.h a~njalir.h asau tava nigrahaastre.. 30
tvad.h bhakti potam.h avalambitum.h axamaaNaaM
paaraM paraM varada gantu maniishvaraaNaam.h.
svairaM lila~NghayiShataaM bhava vaari raashiM
tvaameva gantumasi setu rabha~Nguras.h tvam.h.. 31
ashraanta saMsaraNa gharma nipiiDitasya
bhraantasya me varada bhoga mariichikaasu.
jiivaatu rastu niravagraham.h edhamaano
deva tvadiiya karuNaamR^ita dR^iShTa paataH.. 32
antaH pravishya bhagavan.h akhilasya jantoH
aaseduShas.h tava kariisha bhR^ishaM daviiyaan.h
satyaM bhaveya madhunaa.api sa eva bhuuyaH
svaabhaavikii tava dayaa yadi naantaraayaH.. 33
aj~naata nirgamam.h anaagama vedinaM maam.h
andhaM na ki~nchid.h avalambanam.h ashnuvaanam.h.
etaavatiiM gamayitaH padaviiM dayaloH
sheShaadhva lesha nayane ka ivaatibhaaraH.. 34
bhuuyo.api hanta vasatir.h yadi me bhavitrii
yaamyaasu durviShaha vR^ittiShu yaatanaasu.
samyag.h bhaviShyati tataH sharaNaa gataanaaM
saMraxiteti birudaM varada tvadiiyam.h.. 35
paryaakulaM mahati duHkhaH payonidhau maaM
pashyan.h kariisha yadi joShaM avasthitas.h tvam.h.
sphaarexaNe.api miShati tvayi nirnimeShaM
paare kariShyati dayaa tava durnivaaraa.. 36
kiM vaa kariisha kR^ipaNe mayi raxaNiiye
dharmaadi baahya sahakaari gaveShaNena.
nanvasti vishva paripaalana jaagaruukaH
sa~Nkalpa eva bhavato nipuNaH sahaayaH.. 37
niryantraNaM pariNamanti na yaavadete.
niirandhra duShkR^ita bhavaa durita prarohaaH.
taavanna chet.h tvam.h upagachchhasi shaar~Nga dhanvaa
shakyaM tvayaapi na hi vaarayituM kariisha.. 38
yaavanna pashyati nikaamam.h amarShaNo maaM
bhruu bha~Nga bhiiShaNa karaala mukhaH kR^itaantaH.
taavat.h panantu mayi te bhagavan.h dayaaloH
unnidra padma kalikaa madhuraaH kaTaaxaaH.. 39
sa tvam.h sa eva rabhaso bhavadau pavaahyaH
chakraM tadeva shita dhaara mahaM cha paalyaH.
saadhaaraNe tvayi kariisha samasta jantoH
maata~Nga maanuSha bhidaa na visheSha hetuH.. 40
nirvaa payiShyati kadaa karishaila dhaaman.h
durvaara karma paripaaka mahaa davaagnim.h.
praachiina duHkham.h api me sukhayanniva tvat.h-
paadaaravinda parichaara rasa pravaahaH.. 41
muktaH svayaM sukR^ita duShkR^ita shR^i~Nkha laabhyaam.h
archir.h mukhair.h adhikR^itair.h ativaahitaadhvaa.
svachchhanda ki~Nkaratayaa bhavataH kariisha
svaabhaavikaM pratilabheya mahaadhi kaaram.h.. 42
tvam.h chet.h prasiidasi tavaamsi samiipatashchet.h
tvayyasti bhakti ranaghaa karishaila naatha.
saMsR^ijyate yadi cha daasa janas.h tvadiiyaH.
saMsaara eSha bhagavan.h apavarga eva.. 43
aahuuyamaanam.h anapaaya vibhuuti kaamaiH
aaloka lupta jagadaandhyam.h anusmareyam.h.
aalohitaaM shukam.h anaakula heti jaalaM
hairaNya garbha hayamedha havirbhujaM tvaam.h.. 44
bhuuyo bhuuyaH pulaka nichitai ra~Ngakair.h edhamaanaaH
sthuula sthuulaan.h nayana mukulair.h bibhrato baaShpa binduun.h.
dhanyaaH kechid.h varada bhavataH saMsadaM bhuuShayantaH
svaantair.h antar.h vinaya nibhR^itaiH svaadayante padam.h te.. 45
varada tava vilokayanti dhanyaaH
marakata bhuudhara maatR^ikaaya maaNaam.h
vyapagata parikrama vaaravaaNaM
mR^igamada pa~Nka visheSha niilama~Ngam.h.. 46
anibhR^ita parirambhair.h aahitaam.h indiraayaaH
kanaka valaya mudraam.h kaNTha deshe dadhaanaH.
phaNipati shayaniiyaa dutthitas.h tvaM prabhaate
varada satatam.h antar.h maanasam.h sannidheyaaH.. 47
turaga vihaga raaja syandanaan.h dolikaadiShu
adhikam.h adhikam.h anyaam.h aatma shobhaaM dadhaanam.h.
anavadhika vibhuutim.h hasti shaileshvaram.h tvaam.h
anudinam.h animeShair.h lochanair.h nirvisheyam.h.. 48
nirantaraM nirvishatas.h tvadiiyam.h
aspR^iShTa chintaa padam.h aabhiruupyam.h
satyaM shape vaaraNa shailanaatha
vaikuNTha vaase.api na me.abhilaaShaH.. 49
vyaatanvaanaa taruNa tulasii daamabhiH svaamabhikhyaaM
maata~Ngaadrau marakata ruchiM puShNatii maanase naH.
bhogaishvarya priya sahacharaiH kaa.api laxmii kaTaaxaiH
bhuuyaH shyaamaa bhuvana jananii devataa sannidhattaam.h.. 50
iti vihitam.h udaaraM ve~NkaTeshena bhaktyaa
shR^iti subhagamidam.h yaH stotraM a~Ngii karoti
kari shikhari viTa~Nka sthaayinaH kalpa vR^ixaat.h
bhavati phalaM asheShaM tasya hastaapacheyam.h.. 51
Introduction:
This storam is in praise of SrI varadarAjapperumAL of KA~ncIpuram.
KA~nci is a svayam-vyakta kshetram. The Lord appeared here in the
homa-kuNdam when brahma performed a great penance during the kr*ta yuga
to have the darSana of the Lord. This is referred to in the first,
seventh, eight,and forty-fourth Sloka-s in the stotram. The place is
also called satya-vrata keshetram. The Lord's temple is located on top
of a small hill called hasti-giri. The Lord here is also referred to by
the names varadan, devAdirAjan, devarAjan, aruLALan, and pEraruLALan.
The title of the stotram is self-explanatory. The word pa~cAsat derives
from the fact that the stotram consists of 50 stotra-s (actually 51
including the phala Sruti). The name vara-da means that He is one who
bestows (da) all that is desired by His devotees (vara), which is
equivalent to pEraruLaLan in tamizh.
Summary:
This stotram contains an expression of the great essentials of
SrivaishNava concepts, and svAmi deSikan confirms this in his concluding
Slokam (Slokma 51 - This stotra is composed with great devotion, and in
addition has embedded in it great concepts which have the authority of
the veda-s - udAram, Sruti subhagam stotram). The paratvam of nArAyaNa,
nArAyaNa as the only one who can guide a devotee to moksham, the
incorrect view held by many that the tri-mUrti-s are equals, the ease
and greatness of SaraNAgati as the means for attaining moksham compared
to those such as bhakti yoga, the guNa of karuNA or dayA or Infinite
Mercy of the Lord which forgives any wrong-doing of one who has
surrendered to Him, the role of kainkaryam and its contribution in the
great anubhavam of the Lord, the concept that the Lord in His Infinite
Mercy has chosen to appear in His different forms (vyUha, vibhava, arcA,
and antaryAmi) so that He is easily available to His devotees, are all
revealed in this stotram in the short span of 50 Sloka-s.
In his short introduction to this stotram, SrI rAmadeSikAcArya svAmi has
pointed out some additional special aspects of this stotram. SvAmi
deSikan has described in this stotram the beauty of the Lord not only in
the traditional terms in which the Sruti-s describe Him, but in addition
in His various vAhana-s during His utsava-s, dwells on the beauty of the
tirumeni of the arcA mUrti of the pEraLuLALan when His ornaments and
kavacam are removed, and imagines the beauty of the Lord even as He has
His suprabhAtam from His Snake-bed, fresh from the embrace of
mahAlakshmi. These later aspects are unique for this stotram that are
not found in any other deSika stotram. This deep involvement of svAmi
deSikan with pEraruLALan might be because he was born in tUppul, which
is part of the area of kA~nci or hasti-giri, and had been having His
darSanam even before he was born.
SvAmi deSikan's Humility:
The AcArya starts with an expression of utmost humility for attempting
to describe the Lord who is beyond the reach of even the greatest of
sages (muni sArva bahumAh adhigantum aSaknuvantah - Slokam2 ). In
Sloka-s 2 to 6, svAmi deSikan asks for forgiveness from the Lord for
attempting to describe His divya rUpam with his limited skills and
knowledge, and asks for His blessing in this effort of composing this
stotram. In this segment, there is also an expression of kArpaNya, an
essential a~nga of SaraNAgati, and also an essential aspect of
viSisTAdvaida philosophy. SvAmi deSikan tells the Lord of his
realization and awareness of the enormous sins that have been committed
through several births (jAnan anAdi vihitAn aparAdha vargAn), and takes
refuge in His natural vAtsalya (avyAja vartsala - One who is naturally
forgiving without any reason).
SrIman nArAyaNa and the Trinity:
In this stotra, SvAmi deSikan explicitly refutes the view that some have
that brahma, vishNu, and Siva are equal in stature, through 5 Sloka-s
devoted to this topic (Sloka-s 9 to 13). The well-known SrI vaishNava
concept that SrIman nArAyaNa is the antaryAmi or driving force behind
Siva and brahma and that mahA vishNu alone can help us cross the ocean
of samsAra, is conveyed. It is as if mahA vishNu wears these different
dresses of brahma, Siva, etc. and acts out their roles, and people only
see the outer dress and don't realize that mahA vishNu is acting out all
these roles (vibhrama nAtikAyAm vividha vesha parigraham tvAm - Sloka
9). The view of equating vishNu with brahma and Siva is pointed out as
the cause of not attaining liberation from the bondage of samsAra
(tAdAtmya mUDha matayo nipantantyadhIrAh - Slokiam 10). SrI deSika
even wonders if this common mistake of not realizing the paramAtma
svarUpam of mahA vishNu is because people only think of vishNu as a
matsya or a varAha etc., and not as the paramAtmA which He really is
(Sloka 11) . In fact there are 11 Siva-s, several brahma-s, etc., for
the different aNDa-s and kalpa-s, and they all are under the control of
the One vishNu (Slokam 13).
He continues in Sloka-s 14 and 15 and points out that it is Sriman
nArAyaNa who has protected the veda-s whenever there is harm to them
from the asura-s. When the veda-s talk of attributes that can be
generically interpreted - such as sat (existence), or names such as Siva
(auspiciousness), they really refer to nArAyaNa who alone exists without
something else' support (the true sat or existence), or one who is the
source of auspiciouness for everything else (the ultimate
auspiciousness).
The Different Forms in which He Manifests For Our Benefit:
Then in several Sloka-s svAmi deSikan describes the para, vyUha,
vibhava, arcA, and antaryAmi forms of the Lord, which are all assumed by
Him out of sheer dayA to make Himself easily accessible to His devotees.
In particular, he points out the significance of the arcA mUrti as the
means for even yogi-s to realize His svarUpam ultimately after they
repeatedly meditate on the arcA mUrti. He compares the arcAvatAta to
the a~njana that is worn by the trained magicians to help reveal the
hidden treasure, in this case the worship of the arcA mUrti leading to
the realization of the svarUpam of the paramAtmA (Slokam 28).
SvAmi deSikan eloquently describes the beauty of the tirumeni of the
arcA mUrti of kA~nci varadarAja. If evidence was needed for the fact
that great souls such as svAmi deSikan were able to converse with the
Lord in the temple and have His katAksham in reality unlike the ordinary
among us who can only see the material form of the arcA mUrti, this
stotram is a perfect example. Here he prays to the Lord not only to
give him His beautiful darSanam in various vahAna-s during the
utsava-s(Slokam 48), but prays for the darSanam of His tirumeni as He
has His suprabhAtam from the AdiSesha, when the marks of the divine
bangles of periya pirATTi will be fresh on His tirumeni (kanaka valaya
mudrAm kanTha deSe dadhAnah - Slokam 47). The bhAgyam of the blessed
ones (the priests) who can perform the kainkaryam to the Lord where they
get the opportunity to have the darSanam of the Lord's tirumeni with all
the ornaments removed, is referenced in Slokam 46. The beauty of the
mUrti of Lord varadarAja will drive away any desire even for the stature
of brahma as an alternative (Slokam 29). Only someone as deeply
associated with Lord varadarAja as svAmi deSikan can swear that His
desire for SrIvaikunTham vanishes when compared to having the constant
darSanam of the Lord (Slokam 49 - vaikunTha vAse'pi na me'bhilAshah).
Prapatti Marga:
The efficacy of prapatti as the sure and fool-proof method of getting
His grace and ultimately moksham is revealed again in this storam by
svAmi deSikan. The difficulty of adopting the alternative means of the
tedious bhakti yoga, which requires one to have the knowledge for
observing bhakti mArga, the Sakti for observing this, the caste
restrictions, and above all the patience to wait for getting the effect
through bhakti mArga, cannot even be imagined. The overriding role of
His dayA in forgiving all the sins and in protecting His devotees who
have surrendered to Him (SaraNAgati) is revealed in Slokam 36 (pAre
karishyati dayA tava durnivArA). The role of bhagavat kainkaryam in
yielding the great pleasure that can eradicate all sorrow and the
effects of karma is revealed to us in Slokam 41 (pAdAravinda paricAra
rasa pravAhah). Even after reaching SrIvaikunTham the only desire that
a mukta jIvan will have is the desire to do kainkaryam to Him (the great
right to do kainmaryam to Him to one's heart's content - sacchanda
kinkaratayA svAbhAvikam mahAdhikAram pratilabheya - Slokam 42).
dhyAna Slokam:
"vyAtanvAnA taruNa tulasI dAmabhih svAmabhikhyAm
mAtangAdrau marakata-rucim pushNatI mAnase nah
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bhogaiSvarya priya-saha-cariah kA'pi
lakshmI-katAksahih
bhUyah SyAmA bhuvana-jananI devatA sannidhattAm
||
"Let us meditate constantly on the Lord who is the Cause of This
Universe, and whose Splendor is shining all over hasti giri because of
His divine marakatam-like blue tirumeni's beauty (neela mEni aiyO!),
which is enhanced by the green tulasi garlands, and further enhanced by
the reflection of the katAksham from the blue eyes of mahA-lakshmi or
periya pirATTi who is His constant companion in bestowing on the
devotees all they seek including moksham".
-dAsan kr*shNamAcAryan
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