In this stotram, for the most part (30 of the 53 Slokam-s) svâmi deshikan describes his thoughts as he meditates on the various parts of bhagavân’s tirumeni, starting from His kirîṭam all the way down to His Sacred Feet. In the last 8 Slokam-s, he performs sharaṇâgati to deva nâyakap perumâḷ, and indicates the greatness of prapatti over bhakti as the fail-proof mârgam for attaining the bhâgyam to do nitya-kaimkaryam to Him in this world and ever after.

In amalanâdipirân tiruppâṇâḻvâr describes Lord ranganâtha’s beauty in 10 short pâshuram-s starting from His Lotus Feet, and as He describes His beautiful eyes, he is captured by His overall beauty, and becomes one with the Lord and does not get to describe His kirîṭam. svâmi deshikan in his bhagavad-dhyâna sopânam in 12 Sloka-s describes Lord ra~nganâtha similarly, starting with His tiruvaḍi. In the current stotram, svâmi deshikan has the anubhavam of devanâthap-perumâl starting from His kirîṭam all the way down to His Lotus Feet in 30 beautiful Sloka-s. As he sees the arcâ-mūrti of bhagavân, his thoughts are swept by all the kalyâṇa guṇa-s of bhagavân, and this storam is one in which we see the poet in svâmi deshikan revealed in Slokam after Slokam. In every one of these Sloka-s, he reminds us of bhagavân-s guṇa-s such as His paratvam (kirîṭam), His being the object of meditation for His devotees (the sweet, smiling face), etc.

He meditates on bhagavân’s kirîṭam, His beautiful dark hair, face, forehead, the Urdhva puṇḍram, nose, ears, ear rings, lips, eyes, eyebrows, the kaṭâksham from His eyes as it falls on us, neck, hands, the Sa~nkha and cakra, the abhaya hastam, the vaksha sthalam, the vyjayantî garland, udaram (stomach), the nâbhî-kamalam, the waist-band, the majestic thighs, feet, the fingers and fingernails of His feet, the knee, the ankle, and even the dust from His Feet. svâmi deshikan includes in his meditation bhagavân’s mind as part of this meditation on His divya soundaryam. Only selected portions of the descriptions are included below.

The kshetra is known as brahmâcalam (Slokam 10). The reference here is to brahma’s penance in the saugandhya vanam in this kshetra. In Slokam 11 the kshetra is referred to as aushadha giri – the mountain where bhagavân who is the Medicine that removes the piṛavip-piṇi – the repeated cycle of births – resides.

There are four puṇya tîrtha-s in this kshetra – Sesha tîrtha, bhūmi tîrtha, garuḍa tîrtha, and brahma tîrtha. perumâḷ’s tirunâmam is deva-nâyakan – God of all gods; also known as aḍiyârkku meyyan – Truthful to His devotees – dâseshu satyah (Slokam 6); amara adhipati – The chief of all deva-s. One writer observes that the first and last of the words of the stotra put together – praṇata and satyavâdî, lead to the meaning – adiyârkku meyyan.

2.1  Concepts

Among the concepts that are brought to us by svâmi deshikan through this stotra are the following:

  1. Bhagavân is the Supreme God whom all the others gods worship, including Siva and brahma (pashupati vidhi pūjyah – Slokam 1). He is amara-adhipati – daiva nâyakan – The Lord of all the gods (Slokam 8)
  2. Our âcâryas’ blessings are essential for the success of anything we do. SrI deshikan shows us this by starting the stotram by paying obeisance to our âcârya paramparâ – starting with perumâḷ, and continuing with pirâṭṭi, vishvaksenar, nammâḻvâr, nâthamuni, SrI râmânujar, etc. He continues with his obeisance to the divine poets (vâlmîki, vyâsa etc.)., who have composed the great works which are comparable to the veda-s (Sloka-s 2 and 3), and he compares their works to the steps through which we can approach the Ocean of Bhagavad-anubhavam without getting completely immersed and swept away in the absence of these steps.

    In SrI dayâ Satakam we had seen the similar concepts presented to us in Slokam 2 (vigâhe tîrtha bahulâm …), Slokam 3 (dhatte yat-sūkti-rūpeṇa…),and Slokas-s 4 to 10 (âcârya paramparâ dhyânam)

  3. pirâṭṭi’s purushakâratvam is brought out in Slokam 4. Our Divine Mother’s recommendation or support is essential for us to reach bhagavân
  4. Bhagavân is aḍiyavarkku meyyan (dâseshu satya iti nâmadeyam – Slokam 6) – One who fulfils the wishes of His devotees without exception.
  5. Bhagavân is also a stava-priyan – One who likes being praised. In Slokam 7, svâmi deshikan refers to three of bhagavân’s guṇa-s that are all referenced in the same Slokam in SrI vishṇu sahasranâma stotram – stavyah, stava-priyah and stotâ.
  6. Our indestructible association with bhagavân is beautifully described by svâmi deshikan in Slokam 8. It is like a wealthy person getting a bird for his sport, tying a rope around its leg, letting it fly freely for some time, and then getting the bird back to him in the end. Bhagavân is so Merciful towards us that even though He ties us in samsâra bandham and we try to fly as far away from Him as we wish, He gets us back to Him in the end and saves us.
  7. The behavior of most of us in this world is very nicely portrayed by poet svâmi deshikan in Slokam 9. Just as a person who is scorched by thirst may chase any mirage – false appearance of a source of water – without being able to quench his thirst, we all chase the worldly impermanent temporary pleasures thinking these are what will give us real happiness. But when the thirsty individual ultimately finds a real source of cool water, he immerses heartily in this and has the real quenching of his tâpam. So also, it is only when we find Him that our real thirst will be quenched.
  8. In another poetic display, svâmi deshikan succinctly describes the para, vyūha, vibhava, arcâ, and antaryâmi forms of bhagavân in one short Slokam (Slokam 10), when he refers to the different places where bhagavân dwells. Bhagavân resides in SrI vaikuṇṭham (divye pade), tirup-pâṛ-kaḍal (jala-nidhau), in the hearts of sâdhu-s as their antaryâmi (satâm svânte), in the middle of the sūrya maṇḍala (savtr*-maṇḍala madhya bhâge), and in arcâ form in brahmâcala kshetra – tiruvaindra puram, and of course in other divya kshetra-s.
  9. Bhagavân is the aushadham that cures the devotees who surrender to Him from the disease of the cycle of birth – piṛavip-piṇi – nata-janasya bhava aushdham (Slokam 11).
  10. The puṇya tîrtha-s in the divya kshetra-s are capable of removing the sins and fulfilling the desires of those who take a dip in them with devotion – vṛjina, durgati, nâshanârhaih tîrthaih (Slokam 11)
  11. The greatness and importance of purusha sūktam is explicitly mentioned by svâmi deshikan in Slokam 15. The purusha sūktam (tava sūktam-agryam) which describes the creation of the world by Him starting with the creation of brahmâ, occurs in all four veda-s, and was revered by the likes of vyâsa mahâ-muni (vyâsâdibhir-bahumatam)
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