ராதே கிருஷ்ணா 24-12-2015
Swamy Desikan’s Sri
dashAvatAra stotram
Annotated Commentary in English by Oppiliappan KOil SrI Varadachari SathakOpan
CONTENTS
INTRODUCTION TO DASHAVATHARAM 3
SLOKAM 1: INTRODUCTORY SALUTATION 6
SLOKAM 2: MATSYAVATHARAM
9
SLOKAM 3: KOORMAVATHARAM
12
SLOKAM 4: VARAAHAVATHARAM
14 SLOKAM 5: NARASIMHAVATHARAM
17
SLOKAM 6: VAAMANAVATHARAM
21
SLOKAM 7: PARASURAMAVATHARAM 24
SLOKAM 8: RAAMAVATHARAM
26
SLOKAM 9: BALARAMAVATHARAM
29
SLOKAM 10: KRISHNAVATHARAM
31
SLOKAM 11: KALKI AVATHARAM
33
SLOKAM 12: COMBINED AVATHARA VARNANAM 35 SLOKAM 13: PHALA SRUTHI &
NIGAMANAM 38
SrimAn VenkatanATArya: KavitArkika Kesaree
VedAnthAchAryavaryOmE SannidhatthAm sadha Hrudhi
SRI DASAVATHARA STHOTHRAM
Swamy Desikan composed this sthOthram, when he was living at
Srirangam. After his morning anushtAnams at Cauvery, he used to stop at
DasAvathAra Sannidhi on his way to the main sannidhis of Sri RanganAyaki and Her dear consort,
Azhagiya MaNavALar resting on His bed of AadhiSeshan.
One day, the
bhagavathAs assembled at the DasAvathAra Sannidhi appealed to Swamy Desikan to
bless the world with a SthOthram on the ten incarnations of the Lord. Swamy
received the request as BhagavAn's command and composed a very beautiful
sthOthram on the DasAvathArams of the Lord. Thus came into existence the
thirteen slokams of Sri DasAvathAra sthOthram, where Lord RanganAtha Himself is
visualized as an actor on the stage of Srirangam playing ten different roles
(Vibhava avathArams) to please His divine consort and His rasikAs assembled to
enjoy this riveting play. As one of the commentators observed, this SthOthram
is about “AvathArakAri SrI RanganAtha Vishyakam”. This sthOthram seeks “the
Jn~Ana roopa KshEmam” for us all.
The DasAvathAra Sannidhi
was built by none other than Thirumangai AzhwAr. Today this sannidhi with
consecrated images of the ten avathArams of the Lord is under the Aadheenam of the blessed Jeeyars
Sri Ahobila Matam.
Two years ago, Dr. V.N. Vedantha Desikan of Oppiliappan Sannidhi
released on behalf of HH Poundarikapuram Andavan a 218 paged monograph
containing the commentaries of three great Sri VaishNavite Scholars (Vaikunta
Vaasis) -- Thirumalai Sri Raaghava PatrAcchAr Swamy, Anbil V.GopAlAcchAr Swamy
and Sri Kurucchi GopAla TatAchAr Swamy. The first two commentaries are in
Sanskrit and the third one is in Tamil. Dr. VedAntha Desikan added his own
lucid explanations and summaries of these commentaries. adiyEn recommends you
to enjoy the contents of this scholarly monograph and other releases of Sri
Desika SthOthra VyAkhyAna Maala released
by HH PoundarIkapuram Srimath Andavan.
The entire SthOthram
is set in the majestic SaardhUla Vikreetitham metre.
THE DASAVATHARAMS OF
THE LORD OF SRIRANGAM, THE AADHI BHAGAVAN From the incarnation as Mathsyam
(Fish) to the enchanting Krishna, Lord's nine Vibhava avathArams have been celebrated in Vedam, IthihAsams,
PurANams and AchArya dhivya Sookthis. From Sukha Brahmam to Swamy ParAsara Bhattar
salutations have been made to the glories of these avathArams that have taken
place and the Bhavishyath (Future) avathAram of the Lord as Kalki at the end of
Kali Yugam. AzhwArs have been deeply immersed in singing the Vaibhavam of these
Vibhava avathArams as they performed their mangaLAsAsanams at the dhivya
dEsams. Thirumangai Mannan's and Swamy NammAzhwAr’s dhivya Prabhandhams are
replete with their anubhavams of the ten avathArams of the Lord. KulasEkhara
PerumAl focused on Lord's avathAram as Dasaratha Nandhanan and PeriyAzhwAr as
well as ANDAL devoted themselves to the blissful anubhavams of KrishNa
charithram and LeelAs.
In this essay,
adiyEn will present the meanings and the brief commentaries of the thirteen
slOkams of Sri DaSAvathAra SthOthram known for its high watermarks of poetry
and devotion. Original sketches of the avathArams have been assembled by the
artist members of the Sundara Simham ghOshti. Photos from Dhivya dEsams have
also been included for a full enjoyment of the sacred sthOthram of Swamy
Desikan.
Dhivya DampathIs
SLOKAM 1: INTRODUCTORY SALUTATION
DevO naSSubhamAthanOthu daSadhA nirvarthayan bhUmikAm RangE
dhAmani labdha-nirbhara0rasai: ashyakshithO bhAvukai: yadhbhAvEshu
pruTakvidhEshu anuguNAn bhAvAn svayam Bibrathee yaddharmairiha DharmiNee
viharathE nAnAkruthir nAyikaa
MEANING: May Lord
RanganAthan, who has taken the ten roles as an actor on the stage of Srirangam whose role playing
is enjoyed by the connoisseurs of His dhivya dEsam shower all MangaLams on us
all ! His divine consort, Sri RanganAyaki, takes on the roles befitting the
individual vibhava avathArams of Her Lord and follows the dharmams in tune with
that of Her Lord and enacts her chosen roles.
The key words in
this slOkam are: “(Ya:) Deva: daSavidhA bhUmikAm nirvarthayan, RangE dhAmani
dharmiNee (saha) viharathE, (Sa) Deva: na: SubhamAathanOthu”. The prayer is:
May that DevAthi- Devan, Sri RanganAthan, who has taken the ten avathArams at
His Supreme abode in Sri Rangam with His Devi in anuroopams, grow further our
Jn~Ana roopa KshEmam! COMMENTS: 1. JANARDHANA TATTVAM IN DASAVATHARAMS The frequently recited slOkam salutes the
glories of JanArdhana- RanganAthan taking on the ten avathArams:
Mathsya KoormO Varahasccha Naarasimhasccha Vaamana: RaamO
Raamasccha Raamasccha KrishNa: Kalki Janardhana:
Here the salutations
are to JanArdhanan, who incarnated as Fish, Tortoise, ManLion, Dwarf,
ParasurAman, DasaraTa Raaman, BalarAman, KrishNan and Kalki.
Salutations to
JanArdhana RanganAthan are very appropriate. JanArdhanan is the ArchA Moorthy
at an ancient temple by the sea side in Kerala. RanganAthan is the presiding
ancient PerumAL, who is resting in an island formed by the two rivers at
Srirangam. The ardha sabdham in JanArdhananhas three meanings (Please refer to
the 961st SlOkam of Sri RanganAtha PaadhukA Sahasram). The three meanings are:
(1) Ardha PeeDyan: One who engages the Janams in SamsAric struggle (2) Artha
gathou anugrahithavAn: One who directs the Janams to perform their karmAs as
antharyAmi and (3) ardhaa yaachantE: One who is approached by Janams for all
kinds of boons including Moksha sukham. This is the essence of JanArdhana
RanganAtha Tatthvam Played out in the
ten forms of Sri RanganAthan, the divine actor with His anuroopa NaDee (actress in the form befitting His
avathAram: SeethA in RaamAvathAram and
as RukmiNi in KrishNaavathAram).
2. “RANGE DHAMANI,
LABDHA NIRBHARA RASAI: BHAVUKAI: ADHYAKSHITHA:” The enjoyment of RasikAs
(Bhagavatha-Bhaktha Janams) assembled before the stage of Srirangam to witness
the Naadakam of the divine actor and His sahadharmachAriNi is referred to here.
RasikAs or Connoisseurs are saluted as the blessed BhaavukAs. These rasikAs
have attained yOgyathai (Fitness) to enjoy this scene through their AchAram,
anushtAnam and VairAgyam (nirbhara rasa:). They enjoy the Divine couple
performing their acts on the stage of Srirangam and salute them
(adhyakshitha:). They have reached a stage of “PrAptha ParipoorNa Aanandham”.
Their state is described by the Sruthi Vaakyam: “RasO vai sa: RasamhyEvAyam
labdhvA Aanandhee bhavathy”. The reference is to the bliss of Muktha Jeevams
(Mukthaiswaryam of ParipoorNa BrahmAnandham).
3. SRI RANGANAYAKI'S
ROLE AS SAHA-DHARMA CHARINI “Yaa
NaayikA PruTak vidhEshu Yath BhAvEshu anuguNAn bhAvAn svayam Bibrathee, yath
Dharmai: DharmiNee (aTa yEva) nAnAkruthi: iha viharathE” are the words chosen
by Swamy Desikan in this first slOkam to describe the role of Sri
RanganAyaki in Her Lord's ten avathArams. “PurushakAra SrI
Saannidhyam” is invoked here. They are never separated. She will be there,
wherever He is and whatever role He plays. Even in VaamanAvathAram as
BrahmachAri, She was under the deer skin attached to the sacred thread of the
Lord. This is a manifestation of “the anuroopa bhAvikA” (tahuntha vEsham as the
actress/wife of the actor/Lord in the drama). Her multiple manifestations are
saluted by the statement: “RaaghavathvE abhavath SeethA, RukmiNee Krishna
Janmani”. In RaamAvathAram, She became SeethA to accompany Her Lord and in
KrishNAvathAram, She incarnated as RukmiNee. In Her LeelA VIbhUthi, She is
present as Sri RanganAyaki out of Her Aasritha Vaathsalyam and inseparability
from Her Lord. They are a perfectly well matched couple as the NaDan (actor)
and Nadee (actrees) in the Naatakam where they take on the ten roles (ten
Roopams: DaSathA BhUmikA:).
4. DHARMAM OF THE
DHIVYA DAMPATHIS Their main dharmam is “SaraNAgatha RakshaNa dharmam”. For
practising their dharma, they take on many matching roopams and enjoy the LeelA
rasams in their LeelA VibhUthi. They display Soulabhyam (ease of access),
Parathvam (Status of Supreme Being), KaaruNyam (in the case of AparAdhis),
PurushakAram and Bhagavath kOpa Samakthvam (intercession with Her Lord on
behalf of erring chEtanams and quenching the anger of Her Lord), Puthra
Vaathsalyam. Sri Anbil GopAlAcchAr Swamy points out that these ten avathArams
are for the benefit of the chEtanams to get closer to the dhivya dampathis
(Sakala Manuja VishayeekaraNam). Through enjoying their avathArams and their
leelAs, One experiences tanmayathvam / “tanmayathvam rasEshu” (labdha Nirbhara
Rasai: bhAvukai:).The rasikAs eyes are filled with tears (AahlAdha seetha
nEthrAmbhu:) and their hair stands on end (PuLakeekrutha gAthram).Tanmayathvam
(total immersion) in Bhagavath anubhavam follows.
The two aspects of
Dharmam of the dhivya Dampathis are also “Dharma SamsTApanam” and “Saadhu
RakshaNam and Dushta Nigraham”. This Naatakam is seen in all the ten
avathArams. The six doctrines (rahasyams) linked to the avathArams are
elaborated in Bhagavath GitA by GeethAchAryan Himself. These avathArams
therefore are “Bhuvana hithakaram and
Jagath RakshaNam”. He enjoys them too with His dear consort. He becomes
with in the reach of the eyes of all chEtanams (Sakala manuja vishayathAm
gatha:). achEtanams are also blessed as described in Srimath RaamAyaNam, where
all chEtanams and achEtanams are blessed
to ascend to a special lOkam dear to Him as a direct result of being part of
AyOdhyA. He takes on with His divine consort many vEshams for the express
purpose of blessing the beings of the worlds that He has created (Sailooshavath
vividha vEsha Parigruham/taking on many roles as an actor on the stage). During
Their avathArams, the divine couple can be approached by anyone. The first slOkam
provides the introduction to the DasAvathAra SthOthram. Dr. V.N. VedAntha
Desikan Sums up the unique role of Sri RanganAyaki in these ten avathArams of
the Lord this way: “May the Lord, who
ever indulges in enlivening sports, grant us all auspiciousness -- who adopted
the ten forms, who resides in the abode called Ranga, a veritable stage for
play enactment, where discerning connoisseurs witness His drama with perfect
relish? His consort -- a perfect equal
in the Lord's actions and world managing responsibilities, a singularly equal wife to Him -- takes equivalent forms
of different nature in each role of His ( in each avatAra, so to say), and
enjoys the sport with such qualities as equal to His ; a varying role for Her
too!”.
SLOKAM 2: MATSYAVATHARAM
nirmagna sruthi jaala mArgaNa dasA dhatha kshaNair
veekshaNai: anthas-tanavathivAravindha gahanAnyaudhanvatheenAmapAm
nishprathyUha taranga ringaNa miTa: pratyUDa paadhacchaDA dOlArOha
sadhOhaLam BhagavathO Maathsyam
vapu: pAthu na:
The key words of this slOkam are: “Bhagavatha: Maathsyam
vapu: na: Paathu” (May the Lord's sacred form that retrieved the VedAs as a
Fish protect us!).
(EXTENDED MEANING OF
THE SLOKAM): Once upon a time, an asuran
stole the VedAs from Brahma Devan and ran off with them to the bottom of the
ocean and hid there. Brahma could not carry out his assigned duties of creation
without the VedAs. He lamented about his unfortunate lot and performed
SaraNAgathy at the sacred feet of the Lord and sought His help to gain back the
VedAs. Our Lord took on the form of a giant fish and entered the ocean in
search of the VedAs. Wherever our Lord looked with His lotus eyes during that
search, those places looked like assemblies of forests of Lotus as a result of
the glances of the Lord falling there. This transformation under water resulted
from Lord’s SarvEswarathvam. One of His key lakshaNam as SarvEswaran is His
Beautiful PuNDareeka nayanam. He can not hide them under any circumstance. As
the Lord moved about searching for the VedAs with His own eyes, the beauty of
those roving lotus eyes had no match.
They implanted themselves on all the places, where His glances
fell.
MathsyAvathAran in
his giant form was moving rapidly under the ocean water and His movements
created many waves that rose and fell. The result was like riding a swing that
was going up and down. MathsyAvathAra PerumAL enjoyed the rhythmic movement of
the waves generated by His own movements as a most enjoyable DolOthsavam. Swamy
Desikan prays to the Lord in the form of a gigantic Fish (Maathsyam Vapu:) to
protect us all.
COMMENTS: Swamy Desikan draws two lovely word pictures:
(1) The creation of lotus forests under the waters of the Ocean from the
glances of the Lord falling on the various areas of search for the VedAs (2)
the ups and downs of the swing like movement originating from our Lord's swift
movement, while moving under water in search of the stolen VedAs. Normally
BhakthAs perform dolothsavam for the Lord. Here, the Lord Himself orchestrates
His Oonjal festival through His own swift movements under the water and is
enjoying that. During the Lord's dOlai at the temples, bhakthAs decorate Him
with lotus garlands and enjoy His beauty
as He swings towards them and goes away from them during the two stages of the
Dolai. Our Lord's own lotus eyes create the lotus flowers under water and Lord
in the form of the fish wades through
them, which makes Him look like One adorning the lotus flowers created by His glances, wherever His KatAkshams landed. The Lord taking the
form of the fish was creating the lotus forests with His glances and wading
through those forests.
SLOKAM 3: KOORMAVATHARAM
avyAsur-bhuvana thrayeem anibrutham kaNDUyanair-adhriNA
nidhrANasya Parasya KoormavapushO nisvAsa-vAthOrmaya: yath vikshEpaNa
samskruthOdhadhi Paya: prEnkhOLa paryankikA nithyArOhaNa nirvruthO viharathE
Deva: sahaiva SriyA
The key prayer embedded in this slOkam saluting the KoormAvathAran is: “Koorma Vapusha: Parasya
nissvAsa Vaadha: bhuvana thrayeem avyAsu:” ( May the waves of breath of the
Supreme Being resting on the ocean floor
as a giant tortoise protect the beings of all the three worlds ! ).
(EXTENDED
MEANING): For blessing the DevAs with
life sustaining nectar, our Lord had to establish the Mandara Mountain as the
churning rod and the serpent Vaasuki as the rope to churn the Milky Ocean. When
the Mandara Mountain began to slip, our Lord took on the form of giant tortoise
to hold the mountain firmly on His back. During the rhythmic movement of the
churning, Lord's back got relief from the itches and pains caused by the
cyclical movement of the mountain on His back. That rhythmic Movement lulled
Him into a most enjoyable sleep. He began to “snore”. The heavy breathing
pushed the surrounding water into gently breaking waves. The power of His
breath made the Lord enjoy this churning-induced sleep with His Devi at His
side. Swamy Desikan appeals therefore to those powerful breaths (Nissvasanam)
leading to the SayanOthsavam to protect the beings of the three worlds. The repeated churnings are like regular
itches (KaNDUyanai:) on the back (shell) of the Lord, who has taken the
avathAram of a giant Koormam (adhriNA anibhrutham kaNDUyanai: nidhrANasya
Parasya Koorma Vapusha:). Those ceaseless (anibhrutham) churnings using Mandara
Mountain as the churning rod put Him to sleep. He is in deep sleep and the
heavy breathing associated with that
slumber raises through the water and serves as a rocking cradle on the Milky
ocean (Yath vikshEpaNa samskrutha: Udhadhi paya: prEnkhOLa paryankikA). Our
Lord is resting on that rocking cot and sports with His Devi on that watery
cradle (prEnkhOLa paryankikA nithya AarOhaNa nirvrutha Deva: SriyA saha
ViharathE).
SLOKAM 4: VARAAHAVATHARAM
gOpAyEth anisam jaganthy kuhanApOthree pavithreekrutha-
BrahMANDA: praLayOrmi ghOsha gurubhir-ghONAravair-gurgurai: yath dhamshtrAnkura
kODi gADa gaDanA nishkampa nithya sTithi: Brahma sthambhamasoudhasou
Bhagavathee musthEva ViswambharA
Gaaepayedinz àlyaeimR
"ae; guéiÉ> "ae[a rvEr! "ur!"urE>, yÎò äü StMbmsaEdsaE ÉgvtI muStev ivñ<Éra.
4.
The key words of this slOkam are: “KuhanA pOthree Jaganthy
aniSam gOpAyEth” May this KapaDa VarAha PerumAL protect all the worlds and
their beings always”.
(EXTENDED MEANING OF
THIS SLOKAM): During the time of the
great PraLayam, BhUmi had sunk into the oceans. Our Lord incarnated as a
gigantic Boar to retrieve BhUmi from the Ocean. The loud sounds of “Ghur, Ghur”
arose from the Lord's nostrils as He dived in and swam about searching for His
Devi. Those sounds matched with the sounds made by the waves of the ocean
colliding with each other mighty forcefully. The sounds made by the Lord spread
all around the world and consecrated the world. Our Lord found His Devi in the
depths of the Ocean and He lifted upwards carrying His dear consort on His
tusker (canine teeth). There BhUmi Devi appeared like a tuber attached to the
canine teeth (Korai tooth of a VarAham). Our Devi is holding tightly to those
canine teeth of Her Lord as He accelerates upward from the interior of the
ocean with great speed. Thus She stays motionless during the ascent. This BhUmi
DEvi is the cause for the creation of all beings from the smallest blade of grass
to the mighty Brahma. May the sounds emanating from the nose of this MaayAvi
VarAhan protect always the entire world and its beings! COMMENTS:
VarAhAvatharam is known for BhUmi DhAraNam (Holding aloft BhUmi Devi
proudly on His shoulders and the Singappal (Protruded teeth of a Lion). BhUmi
Devi is addressed by Swamy Desikan as Bhagavathy with Six guNams that she
shares with BhagavAn. As our Lord travels inside the ocean, He is generating
the sounds of “ghur, Ghur” from His nostrils.
With those sounds, He cleanses the universe and its beings of all
dhOshms and sins. Such is the sacred nature of this GrANa dhvani, which is
louder than the sounds of the waves of the PraLayam waters colliding with one
other. The world becomes “pavithree krutham”. Sri Raghava PaatrAcchAr cites
this purificatory process as an act of “avyAja karuNA” by the Lord. After all,
He is a MaayAvi (KuhanA Pothri / Kaithava VarAhan). He is easily accessible and
yet profound in His Vaibhavam. He blessed us with the VarAha Charama SlOkam to
save us from the horrors of SamsAram. He protects the beings of the world with
that anugraham at the request of BhUmi Devi. That shows Bhaktha Vaathsalyam. He
is carrying the gigantic Bhumi DEvi on His tusk as a small tuber that a Varaham
has just dug out from the ground below. Such is His unimaginable size. He is
the PruTveedharan. He looks like a giant sized blue mountain lifting out of the
depths of the Ocean.
Anbil GopAlAcchAr
Swamy has the following observations: Sri Devi was gained through KoormAvatharam.
He united with BhUmi DEvi, who was stolen by HiraNyAkshan by taking
VarAhAvathAram. He shows His great affection for BhUmi
Devi by placing her over His chest, where MahA Lakshmi
resides. He has the unimaginable hugeness in size as a VarAham (niradhisaya
Bruhathvam). His sacred form was not only to bless the chEtanams at the time of
avathAra kaalam but also for all times to come. That roopam of the Lord as Kola
VarAhan is the embodiment of Vedams and Yaj~nams (“Thrayeemayam roopamidham
Soukaram” as well as Yaj~na VarAha Roopam). He is the Aadhi VarAhan and BhU
VarAhan as at Sri MushNam, Thiruvidaventhai dhivya dEsams He is Jn~AnappirAn.
At VarAha KshEthrams, Our Lord holds aloft “Bhagavathy Viswambhari” to let the
world know the treasure He retrieved her from the bottom of the Ocean with
great pride. The Sahaja VarAha Moorthy making sounds typically associated with
a VarAham (gONAravai: ghurgurai:) and holds with His Koraippal (DhamshtAnkuram)
His divine consort. BhUmi Devi has a firm seat there. This MaayAvi VarAham has
been described as a VarAham with a single horn (yEka Srunga VarAham). The relation between Bhumi (Earth) and
BhUmA DEvi, its Mother has been visualized by Swamy Desikan as BhUmA DEvi
blessing us with Bhumi (this verdant Earth) through sukha Prasavam during the
VarAhAvathAram. Dr. V.N. VedAntha Desikan has a striking description of all what happened during the VarAhAvathAram:
“Thus the (divine ) Boar (VarAham) “bore” one,
who bears all from Brahma downwards”.
SLOKAM 5: NARASIMHAVATHARAM
PrathyAdhishta purAtana praharaNa grAma: kshaNam pANIjai:
avyAth threeNi jaganthyakuNDa mahimA VaikunDa KaNDeerava: yath PrAdhurbhavanAth
avandhya jaDarA yAdhrucchikAth vEdasAm yaa kAchith sahasA MahAsura gruhasTUNA
pithAmahyabhUth
The key words (prayer) are again for the protection of all
the three worlds and their beings by the Simha Roopa BhagavAn (SA: Vaikunta
KaNDeerava: threeNi jaganthee avyAth).
MEANING: The Lord had
to destroy HiraNyakasipu as “SthambhOthbahvan” with the power of His nails
alone because of the boons granted by BrahmA to that asuran which granted him
freedom from death caused by DevAs, Humans, Beasts or weapons. To respect those
foolish boons granted by His son, our Lord incarnated in the ManLion form from
the pillar in the house of HiraNyakasipu and used His nails to tear the asuran
apart. Lord Narasimha left behind His ancient weapons (Disc, Conch, Sword, Bow
and Mace) and used just His nails to destroy the asuran and blessed the
BhAgavatha SiSu PrahlAdhan. The pillar in the house of the asuran got elevated
thus to the loftiest status among all the other pillars in the world. That
pillar lost its infertility. It became the grandmother by giving birth to the
Lord, who is the Father of Brahma Devan. May this Narasimha BhagavAn protect
all the three worlds!
COMMENTS: For a few
moments, Lord Narasimhan gave prAdhAnyam (importance) to His nails and set
aside His well trusted weapons like Sudarsana chakram. This was in deference to
the boons granted earlier by Brahma to HiraNyakasipu, which freed him from
fears about death from traditional causes. The Lord with “akunta MahimA”
(unlimited Vaibhavam) side stepped the boons of Brahma and came up with a
scheme to rid off the evil HiraNyakasipu, who had offended His dear Bhakthan.He
just used His nails to destroy the asuran.He was neither a Man nor a beast or a
DEvan in this avathAram He was half-lion
and half-man. He did not use any traditional aayudham. He killed the asuran
during SandhyA Kaalam while seated on the steps of the palace. He did not thus
violate any boon granted earlier by Brahma to the asuran. Lord Narasimhan arose
out of a pillar the moment the asuran hit it while asking whether PrahlAdhan's
Lord was in that pillar as well. He came out of there (PrAthurbhavanam) and
made the pillar become fertile by giving birth to the Lord, who is the Father
of all including Brahma. The oft-quoted slOkam from Srimath BhAgavatham
celebrating the Lord's action in a trice to make sure that His devotee's words
stay true is: “Satyam vidhAthum nija
bhruthya bhAshitham vyApthim cha bhUthEshvakhilEshu chAthmana: adhrusyathAth-adhbhutha roopam udhvahan
sthambhE sabhAyAm na mrugam na mAnusham”
This SimharaaD arose instantaneously, when HiraNyan hit the pillar in
his sabhA asking his son to show whether the Sarva VyApi Lord was residing in
that pillar:
“HiraNya-kara ghaDDithAth sapadhi jrumbhitha: stambhatha:”.
Thus, He became SthambhOthbhavan and jumped out of there with His attahAsams
that instilled terror in the heart of HiraNyan, who had the foolishness to
fight the Lord instead of surrendering to Him as an aparAdhi. For that
adhbhutha Kesari, His nails alone (nakhamEva) were the Balam (source of
destruction of the asuran). The traditional weapons appealed: we are here at
your beck and call for destroying your enemies (chathrum praharthum
vayamAsmahE). We are Your PurAtana (ancient) weapons. Please use us. Our Lord
set aside those ancient weapons of His (PrathyA purAtana praharaNa grAma:) and
told them that He has to be separated from them for a few moments until His
avathAra kaaryam was completed (“KshaNamAthram bhavadhbhi: madh-viSlEsham
sahya:”). I will call you back in a few seconds. All of you indeed are my
permanent weapons (bhavath-adhikAra: sTiram)! PrahlAdhA's words have to be
maintained in an unfalsified state (“PrahlAdhasya gira: pramANana vidhou dhivyAkruthi: stambhathO
niryAtha:”). Our Lord incarnated, took on an adhiadhbhuta Sundara roopam
(Naarasimha Vapu: SrIman Kesava: PurushOtthama:), destroyed the asuran and then invited Bhaktha PrahlAdhan to come
near Him and placed His auspicious hand on the child's head (PrahlAdha
AahlAdhanam as TeLLiya Singham). Swamy Desikan prays to this Adhbhutha Sundara
Simham to bless all the three worlds (Adhbhutha Sundara Vapu: pradarSanEnAvanam
prArTayathE). He is “Naarasimha Vapu:
SrImAn” according to Sri VishNu Sahasra Naamam. Sri GopAlAcchAr Swamy points
out: “The Naarasimha sabdham will create fear in the minds of some”. Hence,
Srimath sabdham is added next (Naarasimha Vapu: SrImAn) to invite our attention
to His soundharyam and soulabhyam (as MalOlan). This avathAram is glorious for many reasons
and the Lord's Mahimai is akunDam (Limitless). This avathAram lasted only a few
seconds (KshaNikOyam idham avathAra:). The enemy of His bhakthan was killed and His Bhakthan was
made blissful through this prAthurbhAvam. The anugraham to the three worlds was
accomplished and all of this was achieved in a few Seconds. That is why Swamy
Desikan celebrates the glories of Nrusimhan as “akunDa mahimA of the VaikunDa
KaNDeeravan”). PrahlAdhan declared
Hari is every where (Hari: Sarvathra). The Lord had to hold His bhakthan's
statement as true before the interrogating and unbelieving asuran (Sathya parishakan).
The Lord, who is sarva vyApi jumped out of the pillar hit by the asuran and
made all the worlds “Nrusimha garbham” (“noonam ThrailOkyamEvam
Nrusimha garbham”). Asura nirasanam (dhushta samhAram) and
Saadhu ParithrANam were demonstrated by our Lord in a second. Both His
ThirunAmam and His Roopam are indeed gambheera SrI.
SLOKAM 6: VAAMANAVATHARAM
vreeDAviddha vadhAnya dhAnava yasOnAseera dhADee bhaDa:
thrayaksham makuDam punnanavathu nasthravikramO vikrama: yath prasthAva
samucchritha dhvaja paDee vrutthAntha siddhAnthibhi: srOthObhi:
surasindhurashtasu disA soudhEshu dhOdhuyathE
The prayer housed in this slOkam relating to
Vaamana-Thrivikrama avathAram is: “Thraivikrama: Vikrama: na: avathu” (May the
holy foot steps of Thrivikraman protect us).
MEANING: The sacred
step of Thrivikraman held the tail end of the army known as the fame of Emperor
MahA Bali. That fame of MahA Bali was well established from His bounteousness
/immense generosity to all those who approached him for Yaachakam. He was put
to shame however by the puny request of three measures of land that Vaamana
BrahmachAri sought from him. That lajja of MahA Bali caused by His alpa
yAchakam impressed BhagavAn so much that made the Lord run like a servant of
Bali to spread his glory all around. May those sacred steps of Vaamana-
Thrivikraman protect us all! Those
steps of the Lord consecrated and sanctified the head of Siva through the fall
of the waters of GangA on Lord SivA's matted locks. GangA had originated from
the act of Brahma washing the feet of Thrivikrama with waters from his
kamandalu, when those feet reached Brahma Lokam. May those steps linked to the
divine Ganga pravAham protect us all! That Deva Ganga was like a Jaya dhvajam
waving in all eight directions. Swamy Desikan visualizes the swift flow of
Paavana Ganga with froth and foam as the white flag flying aloft in the sky to
celebrate the OudhAryam of Bali Chakravarthy.
COMMENTS: MahA Bali felt
shameful that Vaamana Brahmachari asked for so little (Three measures of land)
from him. That lajja of Emperor MahA Bali arose as a reaction to the svalpa
yaachanam of the dwarf BrahmachAri. He was used to giving much more. He had
developed a lasting fame based on his matchless generosity. That genuine
lajja displayed by Bali impressed the
Lord so much that He spread the fame of
Bali in all lokams where His steps ( Vikrama: ) reached after He transformed
into Thrivikrama roopam for lOka
VikrAntham. That dhvarai (urgency) of the Lord to spread MahA Bali's fame was
like the act of the servant of the king running to spread the king's fame. Our Lord's measurement of the world all the
way upto aNDa kaDakam with His fast moving
step is celebrated by the Vedam as “PaadhOasya ViswA bhUthAni”, “ya:
PaarTivAni vimamE rajAmsi, yOaskabhAyadhuttharam sadhastham
vichakramANa: trEdhOrugAya:”. Swamy ParAsara Bhattar visualizes Vedam
broadcasting the Vaibhavam of Thrivikrama like the beating of a DinDima
Vaadhyam (a loud Percussion instrument /BhEri Vaadhyam). The measuring steps
were Thrivikrama Sambhandhi and hence are saluted as “ThraivikramO Vikrama:”
They confer Sivathvam/ Subhathvam and MangaLathvam on whatever it touched. The
water from the Kamandalu of Brahma became consecrated and attained Sivathvam.
The Siras of Lord Siva attained Sivathvam from the sambhandham of those waters
from DEva Ganga. These are results of Thrivikrama Padha KraMaNam. Swamy Desikan
prays for the sacred steps of the Lord that sanctified Lord SivA's head to
protect us.
SLOKAM 7: PARASURAMAVATHARAM
krOdhAgnim Jamadhagni prrDana bhavam samtarpayishyan kramAth akshathrAmiha
santhataksha ya imAm thrissaptha kruthva: kshithim dhatthvA karmaNi dakshiNAm
kkvachanatAm Aaskandhya sindhum vasan aBrahmaNyam apAkarOthu BhagavAn AaBrahmakeeDam muni:
The key words of this slOkam are: Sa: Muni: AaBrahma-keetam
aBrahmaNyam apAkarOthu” (May this venerable Sage remove inauspiciousness from
the mighty BrahmA to the lowly worm).
MEANING: There was
once a king by the name of Kaarthaveeryan, who insulted the father of the
Brahmin, ParasurAman. The name of the father of ParasurAman was Jamadhagni.
ParasurAman was enraged over the haughtiness of the king and killed the king.
The sons of the king took revenge and killed Sage Jamadhagni, when ParasurAman
was not home. When ParasurAman learnt about the cowardice of the sons of the
king, He became wild with anger and chopped off the heads of the King's sons
and destroyed 21 generations of Kings (KshathriyAs) thereafter. He performed
tarpaNams for his father with the blood of the slain kings. Next, ParasurAman gave
away all the lands that he had inherited from the kings to Sage Kasyapa in a
Yaagam as dakshiNai. He felt thereafter that he can not live in the land that
He had given away. Next, He threw his axe into the ocean and the water receded.
New land became available. This is today's KeraLa or ParasurAma dEsam. Swamy
Desikan prays to the heroic ParasurAman to protect all the janthus from Brahma
to the lowly worm from harm's way.
COMMENTS: The KrOdhAgni (the
fire of anger) of ParasurAma lit by the sons of Kaartaveeryan through the killing of His father ( KrOdhAgni
Jamadhagni peeDana bhavam) was quenched by making the world free of KshathriyAs
by destroying 21 generations of them (KrOdhAgnim santarpayishyan imAm kshithim iha
akshatthhrAm thrissapthakruthva: kramAth santhathaksha). Later, ParasurAman
gave away all the lands that He inherited to Kasyapa Munivar as DakshiNai in a
Yaj~nam (kvachana karmaNi thAmm dakshiNAm dhathvA) and lived in the new land
retrieved from te ocean (Sindhum Aaskandhya vasan BhagavAn Muni:). May this
Muni destroy all the amangaLams from BrahmA to the lowly worm (BHagavAn Muni:
AbrahmaNyam apAkarOthu)!
SLOKAM 8: RAAMAVATHARA VARNANAM
pArAvAra payO visOshaNa kalA pAreeNa kAlAnala- jwAlA jAla
vihAra hAri visikha vyApAra ghOra krama: sarvAvasTa sakruth prapanna janathA
samrakshaNaika Vrathee dharmO vigrahavAn adharma virathim dhanvee sa Tanveetha
na:
The key words of this slOkam are: “sakruth prapanna janathA
samrakshaNa yEka vrathee vigrahavAn dharma: dhanvee Sa: na: adharma vrirathim
tanveetha” (Lord Raamachandran is a matchless archer and the embodiment of
dharmam. His sole vow is to protect every one, who has surrendered to Him even
once. May Raamachandran of this renown bless us to be freed from adharmam of
every kind). The prayer here is: “adharma virathy roopam Subham AatanaOthu,
bhava saagara virathim tanOthu”.
Vibheeshana Saranagati
MEANING: Lord
Raamachandran is a matchless archer. He is the embodiment of dharmam. He is
dharma svaroopi. The fierce power of His arrows has no match. He performed
Prapatthi to Samudhra Raajan to get permission to build a dam over the sea to
reach LankA. Samudra Raajan did not pay attention since he thought that Lord
Raamachandran was a mere mortal. The anger of spurned Raamachandran grew multifold.
He began to set His arrows to dry up the ocean. His arrows had the power of
KaalAgni and could evaporate the waters of the ocean and kill all the fish and
other aquatic janthus living in that ocean. Raghu Veeran of this Vaibhavam will
never abandon anyone, who sought His feet as rakshaNam. It is His vratham to
come to their rescue. May this Sarva lOka SaraNyan free us from the lure of
adharmams!
“Raghavasimha”
COMMENTS: The two
Vaibhavams of Lord Raamachandra are celebrated in this slOkam: (1) the power of
His arrows (2) His display of Achyutha
tatthvam in the case of SaraNAgathAs. The first two paadhams of this slOkam
describe the fierceness of His arrows: They have the power and skills to dry up
the waters of the ocean (PaarAvAra Paya: viSOshaNa kalA pAreeNam). The assembly
of these unfailing and fierce arrows appears as thought they have stolen the
flames of the unimaginably destructive KaalAgni (KaalAnala jwAlA jAla vihAra
haaree ViSikha vyApAra ghOra krama:). The third paadham celebrates His
SaraNAgatha Vratham (abhaya PradhAna vow). He never abandons any janthu that
sought His protection even once in any state (mithra bhAvEna samprAptham or
not). That is His sole vratham (SarvAvastha sakruth prapanna janatha
samrakshaNa yEka vrathee). This KodhaNDapANi is the embodiment of the dharmams/
Rutham/righteousness (Sa dhanvee VigrahavAn dharma:). May that Veera Raaghavan
of matchless valour free us from all adharmams ! The vow of Raamachandran as the Sarva lOka
SaraNyan was declared by Him in the Yuddha KaaNDam of Srimath RaamAyaNam
(18.33): “sakruthEva PrapannAya
TavAsmeethi cha YaachathE abhayam
sarvabhUthEbhyO dadhAmyEthath vratham Mama” The major message from this avathAram
is “SaraNAgathy roopa sookshma dharma prakAsanam”. The avathAram was to
establish that SaraNAgathy dharmam.
SLOKAM 9: BALARAMAVATHARAM
pakkath kourava paDDaNa prabhrutaya: prAstha pralamBhadhaya:
tAlAngasya TaTAvidhA vihrutayas-tanvanthu bhadhrANi na: ksheeram SarkarayEva
yaabhirapruTakbhUthaa: prabhUthairguNai: akoumArakam asvadantha jagathE
KrushNasya taa: kElaya:
The key prayer housed in this slOkam is: “tAlAnkasya
vihrutaya: na: bhadhrANi tanvanthu” ( May
the sports of BalarAma shower auspiciousness on us all).
Balaramar
MEANING: Our Lord
took on an avathAram as the elder of Krishna. This amsa avathAram is known as
BalarAmAvathAram. In this avathAram, BalarAman was never separated from His
younger brother, KaNNan, even for a short time. He “protected” his younger
brother all the time. BalarAma had the plough as His weapon and palm tree as
the emblem in His flag. The Kourava kings had the city of HasthinApuram as
their capitol. Once; the angry BalarAman pulled the whole city of HasthinApuram
with His plough and dumped it in the river Yamuna. He killed asurans like
Pralambhan, who came to Gokulam to harm KrishNan during His younger days. The
leelAs of BalarAma and KaNNan have to be tasted independently. When the two are
bended together for full anubhavam, the combined Leelais have the enhancement
of sweetness of the milk by addition of Sugar to it. May the delectable leelAs
of BalarAma shower us with MangaLams!
COMMENTS: Sri Anbil GopAlAcchAr
Swamy's comments: Like ParasurAmAvathAram, the BalarAmAvathAram is that of a
Seeshan (The liege of the Lord). KrishNaavathAram and RaamvathAram are those of the Seshi ( The
Lord). Both are “Karshakars” or the pullers. BalarAman pulled HasthinApuram
into the river and cast it away in the river YamunA. KrishNa pulled the mortar
and brought down the two YamaLa trees in His garden. The relationship between
KaNNan and BalarAman is mutually reinforcing to increase the sweetness like
adding Sugar to milk. Seshi is the milk and Seshan is the Sugar. Their union is
mutually rewarding. Seshan makes the Seshi sweeter by joining the Seshi.
“SEsha-Seshi relationship, togetherness and conjunction --all make for greater
delectability -- as sugar admixed with milk”. BalarAman's other name is
Balabhadhran. In this context, Swamy Desikan prays for Bhadhram: “TaaLangasya vihrutaya: na: bhadhrANi
tanvanthu”.
SLOKAM 10: KRISHNAVATHARAM
nATAyaiva nama: padham bhavathu na: chithrai: charithra
kramai: bhUyObhir bhuvanAnyamUni kuhanA gOpAya
gOpAyathE KaaLindhee rasikAya kALiya PhaNi sphAra sphaDA vaaDikA-
rangOthsanga viSanka chankrama dhurA paryAya charyA: yathE
The key words in this slOkam are: “kuhanA gOpAya NaaTAya
na: nama: padham bhavathu” (May our
nama: sabdham be for our Lord, who has put on the appearance of a
cowherd).
Geetopadesham
MEANING: KaNNan
performed wondrous deeds as the Protector of all the worlds. As the One who
enjoyed His sports on the banks of Yamuna River, He danced fearlessly on the
broad hoods of the serpent KaaLiyan as if they were a dance stage without any
fear. May our NamskaraNams expressed through the nama: sabdham be for our Lord
alone, who has taken on the role of a cowherd!
COMMENTS: Sriman NaarAyaNan incarnated in the simple
cowherd kulam to demonstrate His easy accessibility to one and all. During this
avathAram as a simple cowherd, He performed wondrous deeds that can not even be
imagined by anyone. He enjoyed many sports on the banks of river YamunA. Those
leelAs delighted the hearts of those who were blessed to see them during His
avathAra kaalam and has become a source of reflection for the people to gain
sathgathi. In a pond in the middle of the center of river Yamuna, the snake by
the name of KaaLiyan was spilling poison and causing death to all, who came
into contact with the waters of the pond? There Kaliyan lived with his wives
and caused terror to all. KaNNan jumped on the broad hoods of KaaLiyan and used
them as the dance stage without any fear. Kaliyan was taught a lesson and his
wives begged the Lord to spare their husband's life. Our Lord agreed and
Kaliyan gave up his old way of life and moved on to another section of Yamuna.
Swamy Desikan wonders about the mighty heroic deeds of the Lord during
KrishNAvathAram and expresses the wish that all of our NamaskArams be directed
to Him alone.
Sri Anbil GopAlAchAr
Swamy has some fascinating observations on this slOkam passages: 1. KrishNa
nAmam is Moksha PurushArTa Saadhanam and Saadhana Phala sTAnam. 2. KrishNa
naamam is the indicator of Parathvam of Sriman NaarAyaNan. 3. KrishNa nAmam is
the irrefutable proof for Lord's soulabhya, Souseelya GuNams. 4. In this PoorNa
avathAram, Parabrahmathvam (Being the Supreme Lord of all) and Bruhathvam
(gigantic vaibhavam of the avathAram based on many miraculous deeds) are well
established. He is Para Brahmam in reality but for the sake of avathAram, He incarnated
as a simple cowherd (KuhanA Gopan).
SLOKAM 11: KALKI AVATHARAM
bhAvinyA daSayA bhavanniha bhava-dhvamsAya na: kalpathAm Kalki VishNuyasas-sutha: Kali
kaTA kAlushya koolankasha: niSSEsha kshatha kaNDakE kshithi talE dhArA
jaloukair dhruvam dharmam Kaartayugam prarOhayathy Yann-nisthrimsa
dhArAdhara:
The key words in this slOkam are: “bhAvinyA daSayA Kalki iha
bhavan na: bhava dhvamsAya kalpathAm” (May Kalki who will be taking a future
avathAram be active in destroying our samsAric bonds, while He will be with
us).
MEANING: Kalki
BhagavAn is going to incarnate as the son of the Brahmin by the name of VishNu
Yasas with the purpose of destroying the agitations (anAchAram, Naastheekam)
caused by terrors of the Kali Purushan. Kalki is going to ride on a white horse
and with the sword in His hand is going to rid the world of all sinners and
bring back the glories of Krutha Yugam when righteousness rules perfect. The
sword in Kalki BhagavAn's hand is going to destroy adharmam and facilitate the
ascent of the superior Krutha dharma yugam. May this future avathAram of the
Lord as Kalki BhagavAn cut asunder the bonds of ours to SamsAric
sufferings! COMMENTS: So far, Swamy Desikan slauted the nine
avathArams of the Lord that had taken place. The tenth avathAram of the Lord as
Kalki, as the son of VishNuyasas from the city of SampaLam is yet to happen.
When KaNNan completed His avathAram and ascended to Sri Vaikuntam, Kali yugam
started. Since that time, the terror of Kali Purushan has increased and adharmam
is on the ascent in an accelerated manner. AnAchAram, Naastheekyam, ill will to
others and all other inauspicious guNams dominate. The number of sinners is on
the increase. Great calamities are yet to happen at the end of Kali yugam. It
is at that time Kalki BhagavAn is going to incarnate, ride on a white horse
with sword in hand to destroy all
sinners and reestablish the benevolent Krutha Yuga VarNAsrama dharmams again. Swamy Desikan prays for the blessings
of Kalki BhagavAn to destroy our SamsAra Bhandhams. OBSERVATIONS OF SRI ANBIL GOPALACCHAR
SWAMY: 1. the most ancient among the
avathArams of the Lord is the VeLLai Parimukhar or Lord Hayagreevan. In Kalki
avathAram, Kalki Bhagavan is riding on a while horse named Kalkam. 2. Kalki
avathAram is to restore the dharmams, which had taken a powerful beating in
Kali Yugam and bring them back to the ideal level of Krutha Yugam.
SLOKAM 12: COMBINED AVATHARA VARNANAM
IcchA-Meena VihAra-Kacchapa MahA-pOthrin YadhrucchA-HarE:
rakshA-Vaamana rOshA-Raama KaruNA- KaakthsTa hElAhalin kreeDA-vallava Kalka
Vaahana dasA Kalkinnithi prathyaham jalpantha: PurushA: punanthy bhuvanam
puNyougha paNyApaNA: sadagopan.org
This is a gem of a slOkam of Swamy Desikan that displays His
genius as a poet to summarize the essence of each of the ten avathArams of the
Lord with a unique adjective (epithet). At the end of this slOkam, Swamy
Desikan points out those who repeatedly recite even the names of the ten
avathAra Moorthys with their unique visEshaNams attributed to them would
sanctify this earth.
COMMENTS: This is an
anusandhAnam, which eulogizes all the ten avathArams of the Lord in one slOkam.
Until now, Swamy Desikan has been saluting one avathAram at a time. Now, Swamy
Desikan facilitates the enjoyment of all the ten avathArams in one slOkam and
points out the essence of each of these avathArams. He shifts from “prathyEka
sthuthi” to “samudhAya keerthanam” of all the avathArams. Ten different aspects
of VisishtAdhvaitha anubhavam is had from this samudhAya (collective)
keerthanA-roopa namskaraNams of the DasAvathArams of the Lord according to
Anbil GopAlAcchAr Swamy. Swamy Desikan reveals that those who recite the names
of the DasAvathAra Moorthys saluted by this slOkam will accumulate heaps of
PuNyams and sanctify the world through their existence. Each of these NaamAs chosen by Swamy Desikan
is a gem in its own right and reveals the quintessence of these ten avathArams.
Let us study them now: 1. “IcchA Meena”: The Fish form taken by the Lord out of
His own will and love. 2. “VihAra Kacchabha”:
A form taken for the sport of the Lord. “viharathE Deva: sahaiva SriyA:”
Koormam is the reminiscent of prathyAhAra angam of the AshtAnga yOgam, which is
essential for dhyAnam. Tortoise is the one, who pulls its angams (limbs) inside
and it is therefore connected to KoormAsanam (as the KoormAsanam used by Swamy
Desikan at Sathyagalam for his dhyAnam) and is important. 3. “MahA pOthrin”:
This naamam of “MahA pOthrin” is linked to the Bruhathvam (Hugeness /Vastness of
His glories) of the Lord. 4. “YadhrucchA
HarE”: This is a form, which was totally unexpected. He is Hari always But the
form of Lion was unexpected. 5. “RakshA
Vaamana”: As VaamAnan, He protected all. Indhran who lost his kingdom sought
the Lord’s protection. Vaamanan protected Indhran, the three worlds and even
MahA Bali, who became a Chiranjeevi. Our Lord Vaamanan kept MahA Bali alive.
That Is His rakshA sankalpam. 6. “ROsha
Raama”: Jamadhagni's puthran, who was “pure and simple wrath incarnate”. He destroyed
21 generations of KashathriyAs.
7. “KaruNA KaakusTa”: Instead of addressing this avathAra
purushan as “Raamaa”, Swamy Desikan salutes Him as “KaakusTan”. Swamy had
earlier addressed ParasurAman, the amsAvathAran as “rOsha Raaman”. Hence, Anbil
GopAlaacchAr Swamy speculates that Swamy Desikan saluted DasarathAmajan as
“KaakuTsthan” instead of “Raaman”. 8. “hElA Halin”: Halam is the plough, which
is the weapon of BalarAman. “HElA” means
playful. BalarAman used His weapon, the mighty plough playfully. 9. “KreeDa vallava kuhanA gOpa”: This is an
avathAram “devoted to ever-sportful life”. Baala Krredai, Raasa Kreedai, Jala
Kreedai are some of His chEshtithams.
10. “Kalka Vaahana daSA Kalkin”: Kalkam means a white horse. This is the
avathAram that is yet to happen. This
slOkam is the nigamana slOkam for the DaSAvathAra SthOthram. Swamy reveals that anyone who repeats the
dasAvathara Naamams even without bhAvam or devotion would sanctify the world
and its beings. They will accumulate heaps of PuNyams. Thus the prabhAvam of
this slOkam is highlighted.
SLOKAM 13: PHALA SRUTHI
vidhyOdhanvathy VenkatEswara Kavou Jaatham jaganmangaLam
dEvEsasya dasAvathara vishayam sthOthram vivakshEtha Ya: vakthrE tasya
Sarasvathee Bahumukhee bhakthi: parA mAnasE
Suddhi: kaa-api tanou dhiSAsudaSasu khyAthi: SubhA jrumbhathE
In this slOkam, Swamy Desikan describes the fruits gained by
the recitation of the DasAvathAra sthOthram. Phala lAbham is indicated in this
Phala Sruthi slOkam.
(COMMENTARY): This DaSAvathAra
sthOthram is about the glories of the ten avathArams of the DevAthidEvan, Lord
RanganAthan. This sthOthram arose from the lips of VenkatEsa kavi with the sankalpa balam of
Lord RanganAtha. The recitation of this sthOthram will confer sarva vidha
Mangalams. If anyone wishes even to recite this SthOthram, Devi Saraswathy will
sit on his tongue and bless him to compose beautiful poems. His mind will be
filled with bhakthi. His body will glow with purity and lustre. Thus, his
Manas-Speech and body are all blessed. His glory will spread in all
directions.
Daasan, Oppiliappan
Koil VaradAchAri Sadagopan
கருத்துகள் இல்லை:
கருத்துரையிடுக