This third of the four staBakams
covers (1)the rise in stature of Sri Villivalam Periya Swamy as a VedAnthic
Scholar and Acharyan ,
(2)his appointment as the distinguished Faculty in Vedantham at Benares
Sarva KalAsAlaa , (3)his stay in Kaasi for ten years,(4)his dakshiNa dhivya
dEsa MangaLAsAsanams ,(5) his help to grow Sri Nrusiumha Priya , MalOla Vidhvath Sabhaa and Veda
Saastra KalAsAlaa at MadhurAntakam (6) the invitation by HH MukkUr Azhagiya Singar to
swamy to become His successor to Ahobila Matam AastAnam
.
SlOkam
1
VaishNavOnyam
VaishNavanchEth-
paSyEthsadhyO
namaScharEth
ithi neetim nijAchArE
bhAvayannayamaidhata
(Meaning): It is the custom for a
VaishNavan on seeing another VaishNavan to prostrate before him(
namasSccharEth). Villivalam Periya Swamy put this niyati ( neeti) in
his way of life .
SlOkam 2:
SrIsthalE Bhagavata:
purata: SrI RangakArijayateeD svasabhAyAm
sthAnayOgyavidhushAm varamEnam bhAvinam hi viSadheekurutE
sma
(Meaning): Srimad InjimEdu Azhagiya
Singar announced in front of MalOlan at the sabhAs of two dhivya dEsams of
ThiruninRavUr and ThirucchAnUr that
Villivalam Periya Swamy is the first
among the VidvAns to succeed Him as the next Azhagiya Singar .
(Comments): Srimad InjimEdu
Azhagaiya Singar proudly announced the fitness of Villivalam Periya
Swamy (sthAnayOgya vidhushAm varam) to adorn the Nrusimha
AasthAnam after him before MalOlan ( Bahagavata: Purata:) . This was when
MalOlan was blessing His
devotees with His sEvai during the Vidhvath Sadas at
ThiruninRavUr as
well as at ThirucchAnUr . InjimEdu Azhagiya Singar had such a high esteem
for Swamy that He considered Swamy as the best among qualified to succeed
him .
SlOkam
3
panchatrimSadh-vayaskOapi panchakAla
parAyaNa:
padham mEanantaram
sOyamalankartEt-
yathABraveeth
(Meaning): HH InjimEdu Azhagiya
Singar stated that this 35 year old Swamy from Villivalam will adorn
the SrI Matam AchArya Peetam after Him and will shine as an exemplary
PanchakAla
PaarAyaNar and perfrom AarAdhanams for MalOlan (
padham mE anantaram
sOayam-alankartEt-yathABraveeth).
SlOkam
4
sarvEapi sannidhE
SishyA: santamEnam tatOavidhan
tadheeya savidhE
granthAnSuSUshava upAsata
(Meaning): The Sannidhi SishyAs
understood well the scholarship of Villivalam Periya Swamy and prostrated
before him to be blessed with the bhAgyam of sampradhAya Grantha
KaalakshEpams.
SlOkam 5
sabhAsvanuttaram vachO
vibhAvya paNditAdhrutam
yaSassamasta
bhAraTEatanOth praphullamadhbhutam
sukASyadhishiDatO
mahAkAlAlayOvruNOdhimam
yatee vareeya
samprahAyatattvaBhOdakam gurum
(Meaning): The PanditAs praised the
unique vidvath of Swamy . His name and fame blossomed all over bhaarata
dEsam . The prestigious Kaasi SarvakalAsAla appointed him to a Faculty
position to teach Bhagavth RaamAnuja SiddhAntam there
.
SlOkam 6
chaturbhujasya
pAdhataSchaturmukhasya hastayO:
skhalatpadhAm
bhavOttamAngasEvitAm
supAvaneem
viyannadheem
samASrayanvyatheeta-
sarvakilBhisha:
svanityakarma-vaibhavAdhbhruSam
mumOdha bhaktimAn
(Meaning): At Kaasi , the river
GangA ( dEva Gangai) flows ; it arose from the holy feet of Chathurbhuja
NaarAyaNan during His avatAram as Trivikraman ; it flowed on
next to the hands of Chathurmuka Brahma and from there entered the matted
locks of Lord SivA to become Deva GangA .With the sacred
waters of that Deva GangA , Swamy performed His nithya-anushtAnams
and destroyed all his poorva karmAs and became joyous over his
good fortune.
SlOkam 7
snAna-pAna-bhagavatsamarchanAdhya-akhilAhnika-nirjAhakarmasu
jhAanavee-salilamASrayan-sadhA
prApa
tushDi-pathaseema
sAttvika:
(Meaning): Our Saattvika Swamy
reached the limit of joy thru the usage of the sacred GangA water for
bathing, drinking and for use in Bhagavad AarAdhanam during his stay at
Kaasi .
For all prescribed Ahnika kAryams
for the day ( nityAnushtAnams) , Swamy used "Jaahnavi Salilam " ( GangA
water) and as a result achieved tushti patham
( the limit of Bliss) .
SlOkam
8
swAminOadhbhutatarAm manOhareem
SaastraBhOdhana-viSuddhadhOraNeem
uttarAbhijanaSAstrAvallabhA: veekshya
nissamamudham
prapEdhirE
(Meaning): The Mahaa VidwAns from
the north experienced the enchanting and uplifting style of Saastra
pravachanam of our Swami and had a
great joy.
The Scholars of the northern part of
Bhaarata dEsam are saluted here as
" UttarAbhijana
SaastravallabhA:".The
wonderful Saastra BhOdhanam of
our Swami was percieved by the Northern scholars as having an
enchanting and unique style( Swamina: adhbhuta taram manOharI
ViSuddha-dhOraNee Sastra BhOdhanam ).
SlOkam
9
vismitA: pravachanEna
sasmitA:
dESbhEdamapi naiva
mEnirE
sarva yEva
sakuDumBabhAvanA-souhrudEna vinayAth sishivirE
(Meaning): Uplifted and wonder
struck (VismitA:) by the Pravachanams of Swamy ( pravachanEna sasmitA: ) ,
the Northern Scholars
felt close kinship with him and considered our Swamy as one of their own
family and treated him with great reverence . There was no feelings of
dEsa bhEdham ( as towards an outsider ) .
SlOkam
10
dakshiNAgata
janAnsadakshiNam daksha
yEsha viBhudhO dinE
dinE
sOpachAramanukampayAcharyan sarvadhA pravachanE
matimdadhou
(Meaning): Our Swamy offered
dakshiNai to visiting scholars from dakshiNa dEsam to Kaasi , performed
athiti satkAram for them and was engaged daily with utsAham in VedAntha
Pravachanam .
SlOkam
11
nAlasattvamimamASrayat-kadhApyaastikAdhvapariSOdhanAturam
granthalEkhanamanEna pADanam poojanam cha parivartitam
kramAth
(Meaning): Swamy had no slackness in
researching on literature regarding the Aastika mArgam and
he devoted all of
his time in creation of new granthams ( grantha nirmANam) , teaching SrI
Sookthis ( Pravachanam) and performance of Bhagavad AarAdhanam ( Poojanam)
.
SlOkam 12
ananyasulabham yaSa:
dhraviNamapyanantArchanaa-
prayOjakamavApyasan
paramahrushDa bhaktOanisam
daSABdha samayam
dhrutam gamayati sma kASyAm mahA-
kalAlayapadhE parE
tanurabhUccha rugNA tata:
(Meaning): Our Swamy spent ten happy
years at Kaasi and became the object of matchless name and fame (
ananya sulabham YaSa:) ; he gained adequate wealth for Bhagavad AarAdhanam
and felt fulfilled. Time went by fast .All of the stresses and strains of
his tireless,
decade-long efforts at
Kaasi vijayam began to affect his health( tanur-abhUccha rugNA tata:) .
slOkam
13:
aviratakAryakalApai: asvasthOayam
KalAlayAdhvirata:
dhivyai: sUribhireDyE
dhivyArchArUpa-sEvanE nirata:
(Meaning): The ceaseless engagements
in Pravachanam , BhOdhanam and Bhagavad AarAdhanam took a toll on Swamy's
health . He decided to retire from the unceasing demands on his time
and energy at Kaasi and planned to retire ; he longed to
visit Dakshina dhivya dEsams celebrated by the AzhwArs and
enjoy the archA Moorthys there during his retirement.
slOakm
14:
dhivyasUrinivahOatra pruthivyAmEva
MaadhavapadhOrvarivasyAm
dhivyadhAmanirapEkshamArtithan-manAsapriya
SubhASrayarUpE
(Meaning): Our AzhwArs engaged in
performing MangaLAsAsanam of the archA Moorthys of the dhivya dEsam felt
that the soulabhyam of the ArchA Moorthys in the LeelA VibhUthi was
even more enjoyable than the Lord in
His Supreme abode of SrI VaikunTham.
Overpowered by the subhASrayam of the archA Moorthys of the dhivya dEsams
,the AzhwArs performed their
SaraNAgathy at the sacred feet of
these dhivya dEsa EmperumAns .
SlOkam
15
jananee stanyaika
ratASiSaSavO nAhAramicchanti
Rangapatikimkaratvam vihAya VaikuNThamapi na
vAnchanti
(Meaning): Just as the infants do
not prefer any nourishment other than their
mother's milk , the AzhwArs did not
prefer Vaikunta Vaasam over Kaimakryams to SrI
RanganAthan.
SlOkam
16
BhAlyAdharchAvigraha sEvAyaamEsha-nissamaspruhayA
VeekshAraNya-raghUdhvahamApAdha-
kireeDamanvabhUdh-bhaktyA
(Meaning): Our Swamy was active in
ArchAvatAra sEvai since his days as an Youth . After returning from Kaasi ,
he visited ThiruveLLUr ( VeekshAraNyam) and had immense joy in performing
devout MangaLAsAsanam of Lord VeerarAghavan ( RaghUdhvaham) there from head to
foot (AapAdha kireeDam-anvabhUdh-bhaktyA) .
SlOkam 17
KaanchyAm Varadham
yadhivaa chintayatE tarhi tamm dhrutam prApya
vEdhOyajn~atalOtitha
suravaravaradham
piBhEth
svadhrushtibhyAm
(meaning): Whenever the thought
arose in his mind to perform MangaLAsAsanam of Kaanchi Varadhan , our Swamy
will rush to Kaanchi and drink there as it were with his eyes the sundara
ThirumEni of the
boon-granting VaradarAjan , who arose from the Yajn~a vEdhi on top of
Hastigiri during the
AswamEdha Yaagam performed by Brhama dEvan .
SlOkam
18
Bhagavaanni:samasushamAm mAnasEna-
pathyavilikhitAm
krutvA
vismruta-loukika-bhAvastatpadha-vinyasta
chittavruttirabhUth
(Meaning): Our Swamy will draw the
matchless beauty of Lord Varadhan in
the canvass of his mind as a picture
, forget about all the worldly activities and be totally immersed in dhyAnam
about the Lord's sacred feet .
BhagavAn's matchless beauty is
saluted as " Bhagavannisama sushmA ) ; Our swamy capturing that beauty
on the canvass of his mind as a picture is described as : "
mAnasapathya-vilikhitAm krutvA" . Swamy's forgetting of all loukeekam
as a result of dhyAnam of the sacred feet of Lord Varadhan is referred to
by: " vismruta-loukeeka bhAva: tadhpadha vinyasta chitta vrutti: abhUth).
SlOkam
19
nAnAdESAn
dhivyasUreeDitaansa:
prApyArchanaam
SrIpathy-prEmabhAjaam
soundharyENAkrushDa
chitthO BabhAsE
na kshuttrushNE
BhAdhayantyou Bhudamtamm
(Meaning); For our Swamy visiting
the many dhivya dEsams eulogized by the Various AzhwArs and enjoying the
divine beauty of the archA mUrthys there ,
the hunger and thrist did not affect
him.He overcame them .
SlOkam
20
MunivAhana-dhivyasUriraicchajjananeem
Baala ivAnyabhAva
Soonya:
sulabhAm sushumASrayAm
tadharchAm
na paravyUhamukhEshu
chaivamArta:
(Meaning): ThiruppANAzhwAr was
totally engaged in enjoying the divine beauty of Lord RanganAtha just like
an
infant seeking the nourishment
from its Mother alone . Our Swamy's riveted anubhaavam of the
soundharyam of Lord RanganAthan was unparalleled and
that intensity of anubhavam was not
matched in the MangaLAsASanam of
other ArchA
Moorthys.
SlOkam
21
VaikunThavAsEapi
namEabhilAsha:
Sriranga-KaanchyAdhishu sEvayAlam
ithyEva
bhaktAngrirajOmukhAsccha
gAthAsvagAyan
paramAbhisandhim
(Meaning): The great ones like
ThoNDaradippodi AzhwAr have sung that they have no interest in places like
SrI VaikunTham as long as they have the bhAgyam of the sevai of Archaa
Moorthys of Srirangam , Kaanchi
and
other such dhivya dEsams
.
SlOkam
22
NaarAyaNAchAryaBhudhOapi nityam navAni
dEvAyatanaanigacchan
SaareeramasvAsthyamatheeva dukkham
sasmAra nO
nyastanijAvanO yath
Swamy was a virakthar , who understood very well that dEha
Yaatrai is karmAdheenam and Aatma Yaatrai is BhagavdAdheenam. With this in
mind , whenever he visited the Sannidhis of the dhivya dEsa EmperumAns , he
did not pay any attention to his bodily weaknesses . He visited number of
new dhivyadEsams and forgot his dEha asoukaryams ( nityam navAni
dEvaayatanAni gacchan) .
slOkam
23
yadhA sishEvE Varadham
smitAyAm
mEnE pravALadharatO
rahasyam
svakarNamoolE kimasou
vivukshurityEva
bhaktyaikshatadhivyamUrtim
(Meaning): When our Swamy had the
sevai of Lord VaradarAjan , he had the anubhavam of
Hastigireesan imparting a rahasyam from his smiling
,coral red lips (
pravALaadhram ) into his ears( KarNa moolam) .
slOkam
24
SrIkairavaNyAm puri
PaarthasUtam-
pachAnnrusimham cha
nishEvamANa:
SrI KomaLAmbhAsayujam
cha dEvam
SrI SaarngapANim
vidhivatprapEdhE
Sri NaarAyaNAcchAr Swamy
performed
MangaLAsASanam of GeethAchAryan and
Sri Nrisimhan at Thiru AllikENi (SrI KairavaNi Puri) next and proceded from there to
Thirukkudantai for the sevai of Sri KomaLavalli samEtha SrI
AarAvamudhan in the traditonal
manenr.
slOkam
25
SrI VyOmapuryAm
asamAdhikAbham BhuvA samAsadhita-VenkatESam
SrI champakAraNya
vibhAsamAnam
GopAlamASiSrayadhArdhra chEtA:
(Meaning): With a mellow,
bhakti-laden heart ( Ardhra chEtas) , our Swamy travelled next to
OppilA Appan
Koil and Raaja MannArkudi for the MangaLa-AsAsanams of BhUmi DEvi samEta Sri
Oppiliappan ( asamAdhikAbhan) and Sri Raaja GopAlan . At both these dhivya
kshEtrams , he experienced heart-felt delight during his
MangaLAsAsanams .
To Be continued
,
Daasan , Oppiliappan
Koil Varadachari
Sadagopan
SriamatE LakshmI
Nrusimha dhivya PaadhukA Sevaka SrIvaNN SaThakOpa SrI
NarayaNa Yatheendhra MahA DesikAya Nama: