INTRODUCTION

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.

17 Mar 2012

Slokam 3

3. SALUTATIONS TO THE AZHWARS

kR^itinaH kamalaavaasa kaaruNyai kaantino bhaje.
dhatte yatsUkti rUpeNa trivedI sarvayogyataam.h..3

(MEANING):

The key words of this slOkam are: “KamalA Vaasa KaaruNya yEkAnthika: kruthina:(aham) bhajE”. Here, Swamy Desikan salutes the AzhwArs because they are the fortunate ones (BhAgyasaalis/ Kruthina:). They are fortunate because they have taken their refuge only in the Dayaa guNam of the Lord, the divine consort of the Lord, Sri Devi. Nothing else matters to them. They are ParamaikAnthis with total faith in the Lord’s KaaruNyam. The Kula Pathi for the AzhwArs is Swamy NammAzhwAr. He was born in the Jaathi outside Brahmins, KashathriyAs and VaisyAs and was not eligible hence to study the VedAs. Out of Swamy NammAzhwAr and other AzhwAr’s compassion for those who are not eligible to study the VedAs, they captured the inner meanings of all the VedAs for the upliftment (Ujjeevanam) of EVERY ONE through their divine Paasurams. The blessed AzhwArs distilled thus the essence of Sanskrit Vedams into Tamil MaRais. Swamy Desikan salutes these AzhwArs(kruthina:), who performed the MahOpakAram of making every one qualified (Sarva Yogyathaa) to access the three VedAs, whose study is limited only to the thrai varNikAs. By embodying the three VedAs with their TamiL dhivya prabhandhams ( ThrivEdhi Yath SookthiroopENa), the AzhwArs made every one eligible (Sarva yOgyathAm dhatthE) to comprehendthe inner meanings of the three VedAs.
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