This stotram celebrates the auspicious quality (Kalyana Guna) of Mercy (Dayaa) of the Lord of Thiruvenkatam. Of All the Kalyana Gunaas of Venkataadhri Sekhara Vibhu, His Dayaa is the most important one for the uplift of the Chetanaas. The concept of Prapatthi and Thiruvenkatamudayaan’s Dayaa to realize the fruits of that Prapatthi is the subject of Sri Venkatanatha Kavi in this “Satakam”.

The structure of this stotram containing 108 slokas (one for each of the Divya Desa Archaa Murthys of Sriman Narayana perhaps) is extraordinarily impressive even by Swami Desikan’s standards of poetic excellence. Our Acharya has used ten plus different meters to compose the ten groups of slokas, each of which houses “ ten” slokas. The numbers of slokas and their poetic meters are as follows:

1. Slokaas 1-10: Anushtup meter
2. Slokaas 11-20: Aryaa meter
3. Slokaas 21-30: Oupacchandhasikam
4. Slokaas 31-40: Maalini
5. Slokaas 41-50: Mandhaakraanthaa
6. Slokaas 51-60: Nathkutakam
7. Slokaas 61-70: SikariNi
8. Slokaas 71-80: HariNi
9. Slokaas 81-90: Pruthvee
10. Slokaas 91-104: Vasantha Tilakaa
11. Slokaas 105& 106: Maalini again
12. Slokaas 107& 108: Sardhoola Vikriditham

In the tradition of Sri Sriraama DesikAcchAr Swamy, each set of the ten slokas have the essence of the ten Patthus of Thiruvaimozhi of Nammazhwaar.

According to this tradition, every set of ten reveals a particular meaning, which together covers the Ananatha KalyaaNa GuNams of the Lord of Thiruvenkatam. The ten meanings associated with the ten sets of ten slokas have been summarized by Srirama Desikaacchaar Swamy this way:

1. The Lord of Thiruvenkatam is the one, who can give Mokshaanugraham.
2. He comprehends everything and He is capable of carrying out whatever He chooses to do.
3. He destroys the enemies of those, who surrender unto Him and thereby seek His help.
4. He is the means for attaining ALL worthwhile goals.
5. He is the fruit of ALL worthwhile endeavours.
6. He can be reached easily thru the glorious means of Prapatthi.
7. He will rush to the help of the lowest and the highest with same speed, when they appeal to Him sincerely for help.
8. He is the Supreme Principle standing on top of Thiruvenkatam.
9. He is the one, who took the incarnations of Rama and Krishna.
10. He is the one, who can offer the happiness associated with Moksha right here on this earth.

Swami Desikan goes on to describe in detail the Anantha Kalyana Gunaas of Sriman Narayana in his Taatparya RatnaavaLi and Dramidopanishad Saaram. He is thus paying his tribute to Nammazhwaar’s Thiruvaimozhi in all of these three works. We will illustrate the ten essential meanings of Daya Satakam in the subsequent sections as revealed by Srirama Desikaacchaar Swamy in the tradition of his Achaarya, Navaneetham Krishnamaacchaar Swamy of Oppiliappan Koil.


Slokam 20

nayane vR^iShaachalendoH taaraa maitrIM dadhaanayaa karuNe.
dhR^iShTas tvayaiva janimaan.h apavargam.h akR^iShTa pachyaM anubhavati..20


The key words here are: “Thvayaa yEva dhrushta: janimAn apavargam akrushtapacchyamanubahavathy”. Oh Dayaa Devi! The one who is born in this world gains Moksha Sukham without any striving, once Your merciful glances fall on that person at the time of birth. Swamy Desikan points out that it is the power of friendship of Dayaa Devi with the eyes of the Moon of ThiruvEngatam hills (VrushAchala IndhO: nayanE tArA maithreem dhadhAnayA ThvyA ), which achieves such results.


Lord SrinivAsan is a feast for our eyes and is like the Beautiful Moon at Thirumala. Oh Dayaa Devi! You wish that Your Lord bless the chEthanams with His auspicious eyes. Therefore, You take a seat inside His eyes and generate His affection for the ChEthanams. At the time of birth of the ChEthanam in this world, You prompt your Lord to cast His benevolent glances on the chEthanam. This glance is known as the JaayamAna KaDAksham. The ChEthanam is now blessed to receive AchArya Sambhandham and travels onto Moksham through the anushtAnam of Bhakthi or Prapatthi yOgam. The reference to the birth of Bhudhan due to the affection between Chandran and His wife, TaarA is referred to bythe choice of the word “TaarA Maithree” by Swamy Desikan according to Sri Sriraama DesikAchAr Swamy.

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