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- Subject: SRI RANGA SRI VOL. I / 010 d/12/10/2000
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Thu, 07 Dec 2000 03:17:44 -0000
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
====================================================================
SRI RANGA SRI VOL. I / 010 DATED 10th DECEMBER 2000
====================================================================
EDITORIAL:
Dear Bhagavatas:
In this issue, in addition to our regular features viz., ?Sriranga Vijayam?,
?AchArya Vamsa Vriksham? and ?SampradAya lessons? in Section I, we present
a special Section II ?DesikAmrutham? with 2 articles -
(i) Vedanta Desika Vaibhavam ? A.sampath, sampath press, Madurai
(Courtesy: Souvenir 2000, A millennium Release, Sri Parakala Mutt,
Dombivili)
(ii) AshTabujAshTakam of Swami Desika - Anbil Ramaswamy
Section I. Regular features:
1. ?Sriranga Vijayam ? Part 8:
?The temple that the Invincible hero worshipped?
(thOlAdha thani veeran thozhudha koil)
- Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy)
2. ?AchArya Vamsa Vriksham? ? ?Part 36:
The line of Muni Traya Parampara continues ?4
(common to Poundarikapuram Asramam and Periyaasramam)
3. ?Learn our Sampradayam the easy way?
Grade I- Lesson 15: AzhwArs(The Saints immersed in experiencing the Lord)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by
Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva.
(Translation by Anbil Ramaswamy).
Section II. Desikamrutham:
4. Vedanta Desika Vaibhavam ? A.sampath, sampath press, Madurai
(Courtesy: Souvenir 2000, A millennium Release, Sri Parakala Mutt,
Dombivili)
5. AshTabujAshTakam of Swami Desika ? Anbil Ramaswamy.
Dasoham
Anbil Ramaswamy
Section I. Regular features:
1. ?Sriranga Vijayam ? Part 8:
?The temple that the Invincible hero worshipped?
(thOlAdha thani veeran thozhudha koil)
- Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy)
================================================================:
Thus, the Kings of IkshvAghu dynasty were worshipping Lord Sri RanganAtha
with such utmost devotion that the Lord Himself longed to be born in that
dynasty of Parama VishNu bhaktas. He resolved to be born as Sri Rama, the
son of King Dasaratha.
In due time Dasratha wanted to install Sri Rama as the crown prince
(YuvarAja paTTAbhishEkam). As advised by the Kula guru (Family priest)
VasishTa, Sri Rama finished his bath and ablutions in holy waters and got
ready for the installation functions, he straight went to the temple of Lord
Sri RanganAtha to offer the customary prayers as detailed in the 6th Sargam
of AyOdhyA khANDam of Srimad RAmAyaNa.
GathE purOhitE rAma: snAthO niyatha mAnasa:/
Saha patnyA visAlAkshyA nArAyaNam upAgamth//
The word ?VisAlAkshA? denotes how Sri Sita was enchanted by the pulchritude
of Lord Sri RanganAtha which seemed to exceed that of Sri Rama himself!. The
word ?nArAyaNam? refers to Lord RanganAtha. To whose temple Sri Rama went.
While the word ?agamath? itself means ?came to? the prefix ?upa? denotes
that the Sita-Rama dhampathis did all the upachAras and Aasanas prescribed
in the procedure for TiruvAradhana to Lord Sri RanganAtha ? says
?GovindarAjeeyam? commentary.
Swami Desika also says in Sesha Paddathi of pAduka Sahasram that it is Sri
RanganAtha who took the form of Sri Rama.
Bharatha sirasi lagnAn pAdukE doorathas tvAm
Sva tanum api vavandhE lakshmana: sEshabootha:/
Kim idam iha vichitram nitya yuktha; sishEvE
Dasaratha thanaya: san RanganAtha: svayamEva//
When Lakshmana saw Bharatha carrying the Sri Rama?s PAduka on his head, he
prostrated before it with folded hands. When both LakshmaNa and PAduka were
the same avatAra of Aadhisesha, does it not mean a case of self-prostration?
The question is answered in a later context (uttarArtham) that when there is
no doubt that Sri Rama worshipped himself in the form of Sri Ranganatha,
this is also possible.
In yet another context, Swami Desika refers to Sri Rama as the indefatigable
self- reliant hero par excellence (thOlAdha thani veeran).
In SArabOdhini, he says that the invincible hero Raghuveera in his Vibhava
AvatAra form worshipped Lord Sri RanganAtha in His Archa form because it was
more adorable as possessing unmatched easy accessibility (Soulabhya) and
other qualities in fullest measure. Is not the Lord in the iconic form
most easily accessible to His devotees (archaka parAdheena)?. BhaTTar is
amazed at this Saulabhyam which cannot be expected in a Vibhava avatAra.
This is not to say that in Vibhava, there is no Saulabhyam. But, this
Saulabhyam is mixed up with Lord?s Paratvam (Omnipotence) unlike in
ArchAvatAra where this is seen in all its pristine glory, untainted by any
trace of Paratvam.
To illustrate, when Sugriva failed to turn up at the appointed time to help
him in his search for Sri Sita, Sri Rama sent a warning through LakshmaNa
that - ?the path by which VAli was dispatched was not yet closed? meaning
Sugriva will meet the same fate if he did not turn up. This showed his
Paratvam.
But, when Sugriva appeared before him, he remarked ?who else is there in
this world who is such a kind hearted friend??
(suhrid - snEhita). This showed his Saulabhyam.
When someone questioned BhaTTAr that Sri Rama lacked the Saulabhyam which
Sri Krishna exhibited, he is reported to have replied ?Our Rama is also very
accessible but since he was the crown prince of a great empire, none dared
to label him as a messenger and send him on a mission?
Realizing his own limitations in exhibiting his ?Sarvasaulabhyatvam? because
of his royal compulsions, Sri Rama was overwhelmed by the love towards Sri
RanganAtha?s absolute, unalloyed Sarva Saulabhyam? and worshipped Him.
====================================================================
2. ?AchArya Vamsa Vriksham? ? ?Part 36:
The line of Muni Traya Parampara continues ?4
(common to Poundarikapuram Asramam and Periyaasramam)
====================================================================
M. 31. SRI VEDANTA RAMANUJA MAHA DESIKAN
(SRIRANGAM SRIMAD ANDAVAN OF VAZHUTHUR)
(Aavani- Poorattaadi)
(PPM & VED): Sri Vedanta RamAnuja Swami was the son of *Madapoosi (*SMM)
SrinivAsAchAriar Swami of Vazhuthur in Thanjavur District. He was born in
the asterism of Poorattadi in the month of Simha of the cyclic year
Rudrotkaari corresponding to 1743 AD. He was one of the 3 yathis who sought
refuge at the feet of Tiruk Kudanthai Desikan. He was intensely devoted to
both Lord ArAvamudan of KumbakONam and his own AchArya.
Most of the time he used to stay in his AchArya?s Ashramam, tending the
gardens, mending fences, watering plants etc. Impressed by his AchArya
Bhakti, his AchArya asked him to instruct his own other Sishyas. He became
an acknowledged authority on all matters pertaining to the Vaishnava
tradition having undergone intensive course of study under Tiruk Kudanthai
Desikan. When he approached his AchArya, he was already well versed in all
SAstras but approached him citing Tiruvoimozhi PAsuram 5-8-10. Tiruk
Kudanthai Desikan was excited to find that he was eminently suited to
succeed him but only after fully testing him before accepting him as a
Sishya as required in SAstras
?Sruta Vividha Pareekshaa Sodite Kwaapai Paatre /
Pradisathi Nirapaayam Sampradaaya Pradeepam // meaning
?When an AchArya after testing the suitability of the prospective Sishya
finds a deserving candidate, hands over the everlasting lamp of Sampradaaya
to him?. He was therefore, called Aandavan by successive generations.
Prefixing the name of his village, he came to be known as ?Vazhuthur
Aandavan?.
*He was also known as Srirangam Srimad Aandavan, as he stayed in Srirangam
more or less permanently. As the SampradAya was continued by the successive
AchAryas of this lineage who came to be known as ?Gnaana Putra Paramparai?,
he was also called ?Kudumbi Swami?(*SMM).
He received the robes of a Sannyasi from the hands of PAduka Sevaka Sri
RamAnuja Maha Desika. His choice as the fitting successor to Tiruk Kudanthai
Desikan was well received by the Srivaishnavas of the time.
During his time, the term ?Aandavan? meaning one who came to rule the hearts
of his followers was coined and applied reverentially not only to him but
also to all AchAryas who came after him. Thereafter, the Parampara itself
came to be called ?Aandavan Paramparai? propagating ?Muni Traya
Sampradaaya?.
His discourses (Kalakshepams) attracted a large number of disciples.
According to an oral tradition, a King Cobra was seen coming out of hole
when his discourse was in progress with its hood raised. The audience were
scared and tried to kill it. The merciful AchArya stopped them and
proceeded with his Kalakshepam. The Cobra stood still till the end and
disappeared. This was happening daily. One day as the AchArya was descending
the steps of the tank for his AnushTAnam, the Cobra went around him and
struck its hood on the ground three times and appeared to beg something. The
Acharya understood that it was a Mahapurusha in the previous birth and had
become a Cobra by some curse and that it was seeking relief from samsAra.
Plucking a fruit from a tree nearby, he offered it to his ArAdhana murthi
and performed Aartha Prapatti for the Cobra. Vazhuthur Andavan sprinkled
some holy waters on the Cobra which was waiting for him to come. Instantly,
it passed away and attained Mukti.
Vazhuthur Aandavan chose Srirangam as the seat of Aandavans; he himself
lived in a small thatched hut on the Southern bank of the Coleroon; he was
the epitome of simple living and high thinking. He used to go round the
streets of Srirangam on his ?Biksha? and on return have it cooked and
offered to the Lord as Naivedyam and to guests. He would partake only if
anything was left out. Till the very end of his life, he was entertaining
all who came seeking his guidance and rendered SiddhAnta Pravachanams to
them.
He left behind him a host of ?Paramaikaantins?, of whom one
SrinivAsAchAriar, son of Sri Krishnamachariar of KAnchipuram succeeded him.
His Tanian reads as follows:
Gopala Desika Padaabja Madhu Vratasya
Pragnaa Virakti Karunaa Mukha Sad Gunaabde/
Vedaanta Lakshmana Muneh Srita Bhagadeyam
Paadaaravinda Yugalam Saraam Prapadhye //
(meaning)
? I surrender at the lotus feet of Vedanta Lakshmana Muni who was like a bee
sucking the honey at the lotus feet of Gopala Desikar, who was endowed with
a sea of auspicious qualities, knowledge, detachment and mercy, who showers
Bhagya to those who resort to him
IMPORTANT NOTE:
Vazhuttur Aandavan was succeeded by two great lineages headed by
Tirutturaippoondi SrInivAsa RamAnuja Maha Desikan details about which we
present in the next section viz., M 32 and the famous Navalpakkam Paramparai
headed by AnnayArya Maha Desikan. Details about this Papamparai will be
presented later on.
===================================================================
M. 32. SRIMAD ANDAVAN SRINIVASA RAMANUJA MAHA DESIKAN
(of TIRUTTURAIP PUNDI) (Aippasi - Uthiradam)
====================================================================
Sri SrinivAsAchAriar referred above assumed the name of Sri SrInivAsa
RamAnuja Maha Desikan when he became Acharya but he was familiarly known as
?Tirutturaip Pundi Aandavan? owing to his long association with that place
where he had been giving instructions in all SAstras. He was an obvious
successor to his AchArya on account of his pre-eminence among the disciples
of Vazhuthur Aandavan.
His ancestors hailed from the fertile village of Vilaakkudi in East
Thanjavur District, a few miles from Rajamannargudi. He belonged to the
illustrious Eyunni family of Bharadwaja GOtram. His forefathers had served
Sri RamAnuja with devotion and distinction. He was born in the sacred month
of Tula (Aippasi) when the star UttrADam was ascendant.
In his poorvAsrama, he sought the feet of Vazhuthur Aandavan and became an
erudite scholar. He won acclaim as an authentic exponent of our Darsana and
continued the Vaishnava SampradAya in a worthy manner.
His Tanian reads as follows:
Srimad Gopaala Sureh Niravathi Karunaa Vaapta Satsampradaayam
Srimad Vedaanta Ramanuja Yathi Nripathih Sarvatah Sthaapayitvaa /
Yasmin Sat Sampradaayam Sakalam Upadisan Amsato Anupravishtan
Srimad Srivaasa RamAnuja Munim Anagham Tham Bhaje Desikendram //
(meaning)
? I salute the blemishless Srimad SrInivAsa RamAnuja Muni, who was the
recipient of the limitless mercy of Srimad Gopaala Suri, who was nominated
by the King among Yathis Sri Vedaanta RamAnuja Muni who taught him all that
one should know about our Satsampradayam, and who appeared to have
reincarnated in him?.
=====================================================================
To Continue: AVV 37
====================================================================
3. ?Learn our Sampradayam the easy way?
Grade I- Lesson 15: AzhwArs(The Saints immersed in experiencing the Lord)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by
Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva.
(Translation by Anbil Ramaswamy).
========================================================================
The word ?AzhwArs? means ?those immersed in the auspicious qualities
(kalyANaguNas) of the Lord?. Born in Tamizh speaking areas (of the present
day TamizhnADu) they were endowed with a divine vision with which they
perceived the nature (Swaroopa), form (roopa), qualities (GuNa), greatness
(vibhava) and Lordship (Aiswarya) of the Lord, they renounced completely all
worldly pleasures.
Being particularly enticed by the iconic state of the Lord (ArchAvatAra)
as appearing in the various holy places (divya dEsams).they poured their
hearts out in devotional and inspiring psalms on them.
The Lord Himself blessed them with the knowledge that was gained by the
Rishis of yore by severe penance. (mayarvara mathi nalam aruLinan)
And what they knew they faithfully reflected in their works.
Out of unparalleled mercy and compassion for the redemption of humanity,
they composed what is known as ?Divya Prabandham? or ?holy Collects?. The
word ?Prabandham? means ?that which binds us inextricably with the Lord?
(prakarshEna bhadhnAthi iti Prabandha:). So, these works if properly studied
will take us close to the feet of the Lord.
There are 12 AzhwArs of which Madhurakavi and AaNDAl are a class apart from
the rest. Swami Desikan has advised us that the traditional way shown by
Madhurakavi is the best. ?Madhurakavi kATTum thol vazhiyE nalvazhi). Swami
Desikan reckoned Tiruvarangattu AmudhanAr?s ?RAmAnuja NootranthAdhi? as part
of the 4000 Divya Prabandham. Thus, we can say there are 13 AzhwArs as
stated by Swami in his ?Prabandha Saaram?.
Based on ?KaTapayAdhi Sankhya?, (a mathematical formula of ancient times)
our elders placed the period of AzhwArs at the close of DwAparayuga and the
start of Kaliyuga. Modern researchers, however, do not agree. Swami Desika,
ignoring the controversy, proceeds to record their names, Month / Nakshatram
and place of birth as per the traditional calendar, their other names, their
works, the meters thereof, the numerical count of their PAsurams (Verses)
etc.
The works of AzhwArs are also known as ?AruLicheyals? ? ?Acts of grace? yes.
They shared their experiences so we could benefit. Is this not an ?Act of
grace??
SOME DETAILS ABOUT THE AZHWARS
Name, Month & Star of Birth, Place of Birth, Names of works and Number of
Pasurams.
=====================================================
1. Poigai AzhwAr ? Aippasi ? Sravanam -Kanchipuram ?
Mudal Tiruvantadi -
100
2. BoodathAzhwar ? Aippasi ? Avittam - Kadalmallai -
IrandamTiruvantadi
100
3. PeyAzhwAr - Aippasi ? Sadayam ? Mylai -
MoonramTiruvantadi
100
4. Tirumazhisai- Thai ? Magam - Tirumazhisai ?
Tiruchandaviruttam
120
NaanmuganTiruvantadi
96
5. NammAzhwAr - Vaikasi- Visakam - Tirukkurugur -
Tiruvoimozhi
1102
TiruvAsiriyam
7
Periya Tiruvantadi 87
Tiruviruttam
100
6. Madhurakavi Chitrai- Chitrai - Tirukkolur
KaNNinuN SiruthAmbu
11
7. Kulasekar Maasi ? Punarvasu - Vanchikkalam
PerumAL Tirumozhi 105
8. PeriyAzhwAr Aani ? SwAti - Srivilliputtur
PeriyAzhwArTirumozhi
473
9. AaNDAL AaDi ? Pooram - Srivilliputtur
TiruppAvai
30
NachhiyAr Tirumozhi 143
10. ThonDaraDippoDi- Margazhi ? Kettai TirumanDankuDi
TiruppaLLi Ezhuchi 10
TirumAlai
45
11. TiruppANNAzhwAr- Kartigai ? Rohini Urandai
AmalanAdipirAn
10
12. Tirumangai AzhwAr- Kartigai/ Kartigai Tirukkuraiyalur
Periya Tirumozhi
1084
Tirukkurum ThANDakam 20 Tirunedum ThANDakam 30
TiruvEzhukkootrirukkai 1
Siriya TirumaDal
40
Periya TirumaDal
78
13. Tiruvarangattu AmudanAr- Panguni /hastham Srirangam
RamAnuja NootrantAdhi
108
-----------------------------------------------------------------------TOTAL
4000
=======================================================================
4. Vedanta Desika Vaibhavam ? A.Sampath, Sampath press, Madurai
(Courtesy: Souvenir 2000, A millennium Release, Sri Parakala Mutt,
Dombivili)
========================================================================
VedAnta Desika, the great AchArya-cum-poet-philosopher, is the brightest
star in the firmament of Srivaishnavism. He came into the world in 1268 AD.
The countless followers and admirers of this MahApurusha have been praying
all these years to him in the words ?May you live for another century?
(Innum oru nootrANDu irum).
The life history of the great Saint who is known as ?JnAna-vairAghya
bhooshaNam? consists of so many admirable incidents and has so many facets
that it is impossible to touch upon them in this short note. His works are
so varied and prolific- written in four languages- Sanskrit, Tamil,
MaNipravALa, and prAkrit and numbering more than a hundred baffle
description and analysis.
The dexterity and skill with which sublime philosophy is served like rich
repast in the shape of sweet and charming poetry constitute a special
feature of Desika?s works. ?kavi-tArkika-kEsari? as he is, all his poetry is
imbibed with philosophy and all his philosophy is sweetened by his poetry.
Among the notable achievements in the field of thought is the blending of
the Lord and Lakshmi in a concept of divine ?dAmpathyam? and the blending of
Sanskrit and Tamil cultures into a ?Ubhaya VedAnta?.
Where other AchAryas thought in terms of placing the Lord above Lakshmi and
vice versa or of placing Sanskrit above Tamil or Tamil above Sanskrit,
VedAnta Desika?s synthetic genius was able to blend the two pairs together
in a harmonious whole in which no concept suffered any detriment.
In the field of UpAya or means Desika has given to the world the
PrapattimArga which can be availed of by everyone irrespective of caste,
creed or sex. Before his catholicity of outlook and large heartedness, even
the Lord and other great AachAryas seem to get belittled!
Desika will be ever remembered through the ages for postulating the
SaraNAgathisAstra as a scientific system and promulgating it as a direct and
immediate means for the attainment of salvation. With all that, his emphasis
is on bliss HERE and not only in the HEREAFTER. He has ennobled life on
earth and demonstrated it to be purposeful.
Where other philosophers tried to ?divinize? man and failed, VedAnta Desika
following in the wake of AazhwArs and RamAnuja has successfully ?humanized?
God. ?DayAsathakam?, that wonderful hymn in praise of the Lord?s compassion
is a splendid study in the redemption of man by grace well merited by human
endeavor.
Here is another homogenous blend of human effort and divine grace-
sAdhyOpAya and SiddhOpAya.
To us, this grace of Desika is an end in itself. Let us unreservedly throw
ourselves on his mercy and repeatedly pray to him- ?May you live for another
century?(Innum oru nootrABDu irum).
=====================================================================
5. Swami Desika?s StOtras:
?AshTabujAshTakam? of Swami Desika
- Anbil Ramaswamy
=====================================================================
When Swami Desika left Thooppul to do Mangalaasaasanam of Deva PerumAL, the
Lords of AshTabhujam and YatOtkaari stopped him on his way. as it were,
demanding Mangalaasaasanam. AshTabhujakaran had only one decad from Kaliyan.
May be he was not satisfied with that. And, Desika, being a faithful
follower of Kaliyan (kaliyanurai Kudi Konda Karuthu Udaiyon), he got him to
compose this StOtra of 8 verses.
Why is the Lord here called ?AshTabhujakaran?? Do not ?Bhujam? and ?Karam?
mean the same thing? Yes. But, that is the way the Lord introduced himself
to Kaliyan, when the latter threatened him to reveal who he was (Vide 2.8of
Tirumozhi). Also while Bhujam itself means ?arm?, ?Kara? can mean ?to make?
or ?to do?. Thus, Swami Desika suggests that he ?created? eight Bhujams
(i.e. literally doubled his usual 4 arms).
Why Eight? Swami Desika explains that he doubled his arms with eight weapons
one in each arm out of his anxiety to rush to the succor of his devotees
?Saranaagatha Thraana Tvaraa Dviguna Baahunaa?. Swami Desika does not call
his StOtra as ?AshTabhujam Kara AshTakam? He drops the word ?kara? when he
named this StOtram and dedicated a SlOka each to the eight arms.
Though as ?AshTam?, it should have only eight SlOkas, Swami adds 2 more by
way of Phalasruti and Prayer.
The Sthala PurANam avers that He came down with eight arms to protect
Brahma?s Yagna from the wrath of Saraswati in the form of Vegavati. Legend
has it that the Gajendra episode also took place in this Kshetram.
Sloka 1: This has reference to the episode in which the Lord rushed to
relieve Gajendra whose foot was caught by a crocodile. Swami Desika says
that Gajendra was caught by only one crocodile; But, he himself was caught
in the vortex of several vicious creatures like KAma, KrOdha, MOha, LObha,
Madha and MAtsarya. Therefore, it was all the more necessary for the Lord to
double up His speed in rushing to relieve him. How can he do this? Swami
Desika answers: Because the Lord?s qualities of Gnaana and Daya are
limitless and he has already earned the reputation of being affectionate to
Sadhus , he has not only to double up his speed but also double up his
weapons and arms to hold them !
Sloka 2: ? I hitherto lacked the knowledge of the Tattvas; So, I was subject
to AgjnAna and Vipareetha JnAna. Now that all these have been dispelled, I
have come to realize that I am your Sesha (Servitor).
Sloka 3: ?By making me realize this, you have transformed me, a worthless
creature into a worthy one fit to be saved. It is you who did this and
created in me a desire to seek your feet?. By this, Swami Desika confirms
that the Lord has Divyaatma Swaroopam and Divya Mangala Vigraham revealing
his Paratvam but by his Soulabhyam mixes with common folk, dispelling the
fear generated by his Paratvam.
Sloka 4: ? The fruits that you can bestow (like MOksha) is infinitely
greater than the transient and trivial fruits that petty deities boast of
conferring. So, men of discretion surrender only at your feet and you do
accept them with your infinite mercy?.
Sloka 5: ?To get rid of my fears, I will never think of resorting to anyone
other than you. When you shower your mercy on me, whom should I fear? And,
if you get angry with me, who can protect me??
Sloka 6: ? You have a natural obligation to protect me. Furthe, mother
Goddess is always by your side to recommend me to you. When you can grant
MOksha to me who has surrendered to you, why should I take any efforts to
beg anything from anybody? If you decide to give me up, of what avail would
it be to seek help from others? ?
Sloka 7: ?Oh! AshTabhuja Lord! For those who are not able to complete Bhakti
yOga, once they surrender to you, you are known to stand in the place this
Bhakti yOga. I know this. But, in my case, I am totally incapable of even
trying Bhakti yOga. I will be ashamed when I try to do what is impossible
for me and fumble and fall down at every step. I have, therefore, adopted
the easy means of Prapatti at your feet?
Sloka 8: ? Since I have surrendered myself to you, I am assured of attaining
Moksham at the end of this life; But, so long as I happen to live here,
there is no greater bliss than serving the holy feet of you and PirAtti. I
pray to you to grant me unsullied and incessant kainkaryam both here and
hereafter?
Sloka 9: This StOtram is like a general provender for a traveler of a
Prapanna; for those who want to perform Prapatti, it is like a ?rasaayana?
(alchemy)- an appropriate medicine that cures all ailments. It will
certainly remove all sins that stand in the way, create Mahaviswaasam in the
Lord and make them eligible for doing Prapatti. This StOtra was composed by
me for the welfare of the entire world.
Sloka 10: This StOtra was composed by me called Sri Venkatesa. The Lord who
normally has only four arms simply doubled it in his anxiety (Tvara) in
saving those who surrender to him. May the Lord with eight arms accept this
StOtra of eight verses.
===============================================================
_____________________________________________________________________________________
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