Sri:
SrimatE Gopaladesika MahadesikAya Namaha,
Dear Bhaktas,
Few years back at the command of Sri V. Sadagopan Swamin, adiyen
started a series of postings on the Daya Shatakam for the Sri
Vekateshwara homepages. However, after a long hiatus due to a number
of factors, adiyen was able to resume this Kaimkaryam on the most
sacred Panguni Uttaram day. As per the command of Sri Sadagopan
Swamin, adiyen is sharing the series on relevant lists.
Namo Narayana,
SriMuralidhara Dasan
**********************************************************************
Sri:
SrimatE Gopaladesika MahadesikAya Namaha
Anubhavam of U.Ve. Dr. V.N. Vedanta Desikan Swamin:
Oh Daya Devi ! You intercede on our behalf, arguing thus - " All
future time would not suffice for these people being meted out
appropriate punishments for the sins already committed; the sins
occur
in chain, without an end; Time will run out before a sinner could
completely expend the results of his sins by suffering. Even
expiatory
acts would not achieve anything, since in the process of exhausting
some
sins by an act, he gets entangled into newer sins too" Thus
functioning
as our defence, you have made Lord Srinivasa subordinate to You. He
will not violate Your dictates. You this remove our fears of
punishment
and re-birth. It looks as though Your existence is only for our
well-being. [As the Lord takes avataras of His own accord, Daya Devi
too
has taken birth for our prosperity.]
Additional Notes (Adiyen):
In this verse Daya Devi offers compelling arguments as she represents
the baddha jivan in the court of Lord Narayana. Previously it was
noted that other Kalyana GuNams such as jnAna, bala, and others
attest to the Baddha jivan's egregious violation of the Shastraic
Prescriptions and recommend that the baddha jivan be punished for
these trangressions. The Lord too is inclined to mete out the
prescribed punishment in what appears to be a straightforward case.
However Daya Devi cleverly notes that so great are the transgressions
of the sinner that if punishment is meted out, time itself will run
out before the punishment runs its course and is therefore an
exercise in futility. Somewhat mollified the other Kalyana guNams
recommend that the sinner at least perform expiatory deeds
(prayaschittam) for the transgressions. However Daya Devi who is now
on a roll, eloquently debunks this suggestion on the grounds that
performance of expiatory acts requires another birth. This in turn
would cause the jivan to engage in acts which offers ample scope to
add to the already mountainous pile of sins. This would in turn give
rise to an endless debate on the punishment to be meted out. Hence,
it is again an exercise in futility. Therefore, the baddha jivan
should be forgiven and graced once and for all by Lord Narayana.
In this verse, Swami Desikan also provides valuable insight on the
cause for the Lord's Avatarams. The reason for the Lord's Avataram is
described in the purusha Sooktam salutation "ajAyamAnO bahudhA
vijAyathE thasya DhIrA: parijAnanthi yOnim"
(Meaning: He who does not have any birth takes many births. The
secret of the Lord's births is clearly understood by the foremost
among those possessed with keen intellect)
The Vedic statement may appear contradictory in nature, i.e. how can
one who does not have any birth take many births? Furthermore, how
can this fact (thasya yonim-the secret of the Lord's birth) be well
understood (samyak jAnanthi ithi parijAnanthi) by the foremost among
those possessed of keen intellect (DhImathAm agrEsara: ithi DhIra:).
The answer to these questions is beautifully provided by Swami
NammAzhwar in the Tiruviruttham Pasurams. These 100 verses are the
essence of the Rg Vedam. The verbatim mapping of the Sanskrit Purusha
Sooktam salutation into chaste Tamil is inherently beautiful
(pirappili-one who does not have any birth=ajAyamAnO and pala piravi
edukkirayE-you who are born many times=bahudhA vijAyathE). The Azhwar
states that proper understanding of Pirappili is that one who does
not take birth on account of the reasons for the birth of a common
person. A common person's birth is on account of Karma accrued from
innumerable previous births. Whereas, Lord Narayana is unaffected by
Karma. His birth is solely on account of his own will (Sankalpam).
Therefore, this establishes that the Lord has birth. Each incarnation
of the Lord only enhances his fame, whereas for a common person each
birth results only in the accrual of additional karma. The Vedam
declares that "soUshrEyAn Bhavathi jAyamAna:" (Each incarnation of
the Lord only enhances His fame). The Azhwar notes that this is on
account of the fact that each incarnation is for the sole purpose of
redeeming baddha jivans by terminating their seemingly eternal cycle
of births and deaths (nam pirappai arukka). Additional references to
this subject can be found in the janmAdhyasya aDhikaraNa of the
Brahma Sutras. Bhishma stuthi of Srimad Bhagavatam too documents the
reason for the Lord's incarnation through the
salutation "itivatirupakalpithAvithrushNA". The Lord himself declares
in the fourth chapter of the Bhagavad Gita that he incarnates for
protecting the virtuous and destroying the wicked (parithrANAya
sAdhUnAm vinAshAyacha dhuShkruthAm Dharma samsthApanArthAya
sambhavAmi yugE yugE) and again in the salutation "tadhAthmAnam
srujAmyaham" The additional references bring out the import of the
Vedic message in simple-to-understand terms. Swami Desikan documents
these aspects through an almost verbatim reproduction of the Vedic
salutation in the line "shrEyasE jAyasE na:" in this verse. Swami
Desikan emphasizes that all the incarnations of the Lord are due to
his own sankalpam, which is under the sway of Daya Devi-a theme that
recurs throughout the Daya Shatakam. Not satisfied with this Daya
Devi is always present with the Lord in each incarnation to ensure
the upliftment of Baddha jivans.
*Adiyen is indebted to Mahavidvan Paramapadavasi U.Ve. Sri Mukkur
Lakshminarasimhachariar Swamin's upanyasams for the additional
insights on the Lord's incarnations.
Namo Narayana,
SriMuralidhara Dasan
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