SvabhAnu Yajur-Upaakarmaa and SravaNa Vratham day Kadaka Maasam, Greeshma Ruthu , Aadi 26th day SrI: Fifty First SlOkam (Prayer for removal of SamsAric Taapams) *********************************************************** VaathyA-sathair-vishaya -raagatayA vivrutthai: vyAkoorNamAna manasam ViBhudhAthirAja nithyOtapthamapi mAmm nijakarmagarmai: nirvEsaya svapadha-padhma madhu pravAham General Meaning: ***************** Oh Deva NaathA ! The ever expanding desires about the material pleasures (Vishaya sukhams) is like the fast moving and dangerous vortex of a tornado. The mind of mine caught in the middle of that vortex is being tossed about wildly from here to there and everywhere.The trespasses against Your sAsthrAs scorch me like the heat of an intense summer.Oh Lord! Please banish my sufferings by immersing me in the honey like cool flood of the anubhavam of Your lotus feet! Additional Comments: ********************* The prayer of Swamy Desikan is: " MAmm Sva-padha-padhma madhu pravAham nirvEsaya". Please bless me to be immersed in the cool and delectable flood of the honey that flows from Your lotus like ThiruvadihaL. Swamy Desikan gives two reasons for such a request for immediate help: 1) "Vishaya rAgatayA vivrutthai: vAthyA sathai: vyAkoorNa manasa:" (sthithOsmi) The Vishaya sukhams ( unquenchable thirst for the enjoyment of transitory pleasures of the world)have taken on the form of hundreds of dangerous tornados (vaathyA sathai: vivrutthai:) and are tossing my mind (VyAkoorNamAna manasam mAmm) violently in all directions through their immense power. They never stop and adiyEn has no freedom from them. 2) " nija karma garmai: nithya uptapthavAn " asi The heat generated by my dushkarmAs(nija karma garmai:) meanwhile keeps me roasted always ( nithya taptham). The only antidote for the above two kinds of sufferings is immersion in the most enjoyable and cooling flood of honey ( madhu pravAham) from Your lotus feet(Sva-pAdha padhmam). Please grant me this boon of immersion in that flood of honey( Sva-Padha Padhma madhu pravAham nirvEsaya)! Swamy Desikan asks for immersion in the " thEnE peruhum Thiruvadi" of the Lord. SlOkam Fifty Two: (Prayer for Nithya Vaasam at Thiruayindhai) ************************************************************* Jaya ViBhudhapathE Thvam darsithAbhIshta dhAna: saha SarasijivAsA mEdhineebhyAM vasAbhyAm nalavanamiva mrudhnan pAparAsim nathAnAm GarudasaridhanUpE gandha-hastheeva dheevyan General Meaning **************** In this slOkam , Swamy Desikan like the Father-in-law of SrI HemAbhjavalli ThAyAr prays to the Lord to reside permanently ( nithya vAsam) at this Dhivya dEsam to bless generations of His BhakthAs and BhAgavathAs. Oh the Lord of DevAs( ViBhudha PathE)! You are roaming joyously on the banks of Garuda nathi like a mighty elephant in rut(Gandha Hasthi) with ichor flowing from its eyes. Your kOlAhalam in that state is most enjoyable to watch. Your sevai is also majestic in that state. Just as ichor flows continously from the eyes of the elephant in rut, Your hands are granting the desired boons to Your bhakthAs without stopping. The elephant in rut will move wildly through the lotus ponds and destroy them . Similarly , You destroy the huge assemblies of sins accumulated by Your devotees by stomping on them . The male elephant in rut would sport with his wives on the banks of rivers and roam in the forests.Similarly , You sport with SrI and BhU Devis on the banks of Garuda nathi at this dhivya dEsam.Thus Thou should reside forever at at ThiruvahIndhrapuram with Your unmatched Parathvam(Supermacy), Soulabhyam (neermai) and Soundharyam (Vadivazhahu). Additional Comments: ******************** Swamy Desikan is now at the very end of the SrI Sookthi and is praying for the nithya Vaasam of the Lord at ThiruvahIndhrapuram just as Brighu Maharishi did as the father-in-law of the Lord.Brighu Maharishi sits with folded handson the right side of the Lord at the garbha graham . The Lord heard the prayer of His father-in-law and responded positively . Opposite Her foster father , SrI HemAbhjavalli ThAyAr sits with folded hands. Moolavar stands facing both His divine consort and His father-in-law at this dhivya desam. Swamy Desikan is overcome by the majestic gait of the Uthsavar on sanchAram with His Ubhaya NaacchiyAr on the banks of Garuda nathi and has His sevai as a majestic elephant in rut (Gandha Hasthi) strutting about . Swamy salutes Him as the One , who grants all the boons that a BhakthA desires ( darsitha abhIshta dhAnan).Swamy visualizes Him destroying the mighty piles of accumulated sins of His bhakthAs prostrating before Him just as an elephant in rut tramples the lotuses in the pond ( naLa vanamiva nathAnAm pApa raasim mrudhnan). The sanchAram of the Lord with His two Devis on the banks of Garuda nathi in the majestic Gaja gathi overwhelms Swamy Desikan(Gaja saridhanUpE vasAbhyAm sarasija VaasA MEdhineebhyAm saha dheevyan DEvanAtham dhrushtvA , Jaya vijayee bhava ithyAhu:). The Fifty Third and Final SlOkam (Poet's Mudhrai) ************************************************* niravadhi guNa jAtham nithyam nirdhOshamAdhyam naraka maTana daksham nAkinAmEkanATam vinatha vishaya sathyam Venkatesa: kavisthvAm sthuthipadham adhigacchan sObhathE SathyavAdhee General meaning: **************** Oh Dhaiva NaayakA! There is no limit to Your auspicious attrbutes.never ever was there any room for blemishes among Your guNams.You are the prime cause of this Universe and its beings.You are the expert , who removes naraka bhayam from the chEthanams.You are the uncontsted leader of all DevAs including Brahman.The vow that You have taken to come to the rescue of those , who seek Your protection will never fail. Your SaraNAgatha Rakshanam vow has never failed. You have acquired the name of Natha Satyan (adiyavarkku Meyyan) because you have always been true to Your adiyvar . While eulogising You as the Supreme Lord , this poet with the name of VenkatEsa has transformed in to a SathyavAadhi ( One who never swerves from the Truth or one who talks about Sathyan /adiyavarkku Meyyan) and has understood You as the One saluted with the name of Sathyam ( sathyam Jn~Anam Anantham Brahma). Additional Comments: ********************* Swamy Desikan focuses on the following Six lakshaNams of the Lord at ThiruvahIndhrapuram: 1. Abode of limitless auspicious guNams( Niravadhi guNajAtham) 2. Forever Blemishless ( Nithya nirdhOsham) 3. Prime cause of the Worlds (Aadhyam) 4. Skilled Destroyer of narakAnubhavam for those who seek His protection ( Naraka MaTana daksham) 5. The matchless Lord of the DevAs(NAkinAmEka Naatam) 6. True to His prapanna janams ( Vinatha vishaya Sathyam). Then Swamy Desikan states that he as the poet blessed to eulogize SrI DEvanATan as the subject of his sthuthi is shining himself as Sathya Vaadhee. Great Upanishidic doctrines are referred to in this concluding salutation to Lord DevanAthan as the Para Brahmam by Swamy Desikan and he alludes to the great transformation that came over him as he chose Lord DevanAthan as the subject of his SthOthram . Lord is Natha Sathyan or Adiyavarkku Meyyan. Lord is saluted as "Sathyam " By Upanishads . Swamy Desikan states that the kaimakryam of composing this SthOthram has given him the title(Birudhu) of Sathya Vaadhee ( One who speaks about the Upanishadic Sathyan). As NigamAntha MahA Desikan , Swamy Desikan connects to the fundamental question that Upanishads tackle: the definition of " the ultimate principle or reality by knowing which every thing else becomes known".Upanishads identify and salute this ultimate reality as Brahman and describe it as " Satya, Jn~Ana, Prajn~Ana , Chith , Aanandha, BhUmA and AntharyAmi". This ultimate reality is limitless (anantha) in its Svaroopam and GuNams . Every thing takes its origin form this Brahman (JanmAdhyasya yatha: of Brahma Soothram) while identifying it as the one from which the Universe and its beings originate (Srushti).TaittirIya Upanishad defines this Brahman as " Sathyam Jn~Anam Anantham BrahmA" and goes on to say: " That from which all these beings are born, that by which they live and that unto which , when departing they enter, seek to know it as Brahman". Swamy Desikan relates these Upanishadic doctrines to the Para Brahmam at ThiruvahIndhrapuram in ArchA form and salutes Him as "Aadhyan" in this concluding slOkam. Swamy Desikan addresses himself as Satya Vaadhee or one who speaks about this Satyan , who is defined by BruhadhAraNyaka Upanishad as " Sathyasya Sathyam " or the reality of the real. ChAndhOgya Upanishad clearly spells out the name of Brahman as Sathyam ( tasya ha vaa yetasya BrahmaNO naama Satyamith). The same ChAndhOgya Upanishad in the section on BhUma (Infinitely great) VidyA declares that we have to comprehend Brahman as Satyam and meditate on it as Satya for attaining liberation from the cycles of births and deaths(Moksham).Swamy Desikan touches also on the UbhayaLingAdhikaraNam of Brahma Soothrams in his concluding slOkam of SrI DevanAyaka PanchAsath. It is a great bhAgyam to share with You all some thoughts on Swamy Desikan's great sthOthram on the Lord of ThiruvahIndhrapuram named "SrI Deva Naayaka PanchAsath". Jaya Jaya SrI DevanAtha, Jaya Jaya SrI DEvanAtha ! Daasan, Oppiliappan Koil VaradAchAri Sadagopan P.S: May the powerful prayers and appeals of Swamy Desikan to Lord DevanAthan as the Upanishadic Brahman for removing his samsAric afflictions and his prayer for nithya vAsam as Archaa Moorthy at ThiruvhaIndhrapuram inspire you all to take part in the RathnAngi Kaimakryam for the Lord and recieve His eternal blessings ! Our Lord is going to like a splendorous JyOthi with His RathnAngi as He travels with SrI Devi and BhU DEvi in the raaja Veedhis of ThiruvahIndhrapuram. >From tomorrow, adiyEn will move on to SrI Achyutha Sathakam composed in prAkrutham by Swamy Desikan about the Vaibhavam of Lord Deva Nathan .
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