Sincere Thanks To:

1. Smt. Krishnapriya - For Source Document Compilation

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2. Mannargudi Sri.Srinivasan Narayanan - For Sanskrit/Tamil Texts and Proofing

3. Nedumtheru Sri.Mukund Srinivasan - For image selections

4. Sri.Satagopan Tatachar, Sri.Narasimhan Sampathkumar, Sri.Senthil, Sri.A.L

Rangarajan and Sri.P.R.Srinivasan - For providing images

5. Smt. Jayashree Muralidharan - For e-book assembly

EDITOR'S NOTE:

A hyper-linked complete list of eBooks thus far released in the Sundarasimham

and ahObilavalli series can be found in page 137.
 C O N T E N T S

Introduction 1

Slokam and Commentaries 27

Slokam 1 29

Slokam 2 47

Slokam 3 53

Slokam 4 57

Slokam 5 60

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Slokam 6 68

Slokam 7 70

Slokam 8 74

Slokam 9 80

Slokam 10 85

Slokam 11 87

Slokam 12 90

Slokam 13 92

Slokam 14 97

Slokam 15 100

Slokam 16 105

Slokam 17 109

Slokam 18 115

Ashtottara sata nAmAvali 119

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mozhiyaik kadakkum AzhwAn

 . ïI>.

F„G

INTRODUCTION

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Lord VaradarAjan is Varam Tharum PerumAL. He gave as gifts AchArya
RaamAnujA and Swamy Desikan to Lord RanganAthan. He responded to the
prayers of Swamy AlavandhAr to bless RaamAnujA to become the magnificent
preceptor of Sri VaishNava samprahdAyam. He received from His ThiruvAlavatta
(fan) Kaimkaryaparar, Thirukkacchi Nambi, the magnificent Sri DevarAjAshtakam
housing the Kulakam (a string of five great connected slOkams).

Kaanchi PerumAL gave the MaanasIka eyes to KurEsar after the atrocities
committed by a ChOLA king. He protected RaamAnujA from the evil plans of
Yadhava prakAsA and safely brought RaamAnujA back to Kaanchi from the
terrible forests of VindhyA mountains. He and His divine consort partook the
Saalaik KiNaRu Theertham brought to Them by a grateful RaamAnujA for Their
MahOpakAram.

He broke His ArchA SamAdhi to speak with Thirukkacchi Nampi and sent His six
point reply through Nampi to RaamAnujA’s questions. Lord Varadhan was witness
to the initiation of RaamAnujA into SanyAsAsramam. He received from His dear
Bhakthan, NadAduR AmmAL, whom He elevated to the status of His Mother (yenn
AmmAvO), the MangaLAsAsana StOtram eulogizing Him. Glorious indeed are Lord
VaradarAjan’s generous gifts to Sri VaishNava sampradhAyam!

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varam tharum perumal- thanks SrI Satakopa tatachar

As a native of ThUppull, the hamlet near His dhivya dEsam, Lord VaradarAjan
received wondrous tributes from Sri VenkatEsa GhantAvathAran, Swamy Desikan,
who in turn was inspired by KurEsar’s Sri VaradarAja Stavam.

After Swamy Desikan, Sri MaNavALa Maamuni had the SamarpaNam of “Sri

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DevarAja MangaLam”. Most recently, Vaikunta Vaasi SevA SwamigaL had a sacred
offering to Lord of Kaanchi known as VaradhAbhimAna Sahasram. One of the
SlOkams of this sahasram is a moving one eulogizing the Lord as Prapanna Jana
samrakshakan and as the One, who has the Vaibhavam of keeping bright the
dheepam of Sri Vaishnava Sri:

prapanna jana samrakshA-dhIkshithAya nirandharam

SrI vaishNava SriyOtthdhIptha vaibhavAyAsthu mangaLam

The magnificent boon giver’s KshEthram is known as Sathya Vratham (Mey

Viratham) since all the Vrathams observed in His KshEthram will yield immediately
and quickly the fruits. His KshEthram is also known as Kaanchipuram (the waist-
belt or OttiyANam for the world), Hasthigiri and PerumAL Koil.

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There are many StOtrams and SamarpaNams by AchAryAs over the years. The
honor of being the first in the series of AchArya Sri Sookthis belongs to
KurEsar’s Sri VaradarAja Stavam. The circumstances behind the origin of this
magnificent stOtram composed in presence of AchArya Ramanuja and Lord
VaradarAjan will be covered later. First, adiyEn will cover the 101 slOkams of Sri
Varadaraja Stavam. adiyEn will be drawing heavily from the outstanding
MaNipravALa commentaries of Sriman U.Ve. VidvAn Sri PaiyampAdi ChEtlUr
SrivatsAngAcchAr Swamy. adiyEn is grateful to Sri SrivatsAngAcchAr Swamy.

In this ancient dhivya Desam, AzhwArs and PoorvAchAryaas and prakrutham

AchAryAs have stood at the Lord’s sannidhi on top of Hasthi Giri and received
instructions from Him about how they can strengthen the Parama Vaidhika
Matham; they have performed their Prapatthi to Him in His role as the
PrathamAchAryan of this world.

The Monograph: SrI Varadha GuNAmrutha  Vaibhavam 

This is a monumental resource on Lord VaradarAjan, His dhivya Desam and its
Vaibhavam. It was released few years ago by Kaanchipuram Taatha Desika

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 VamsatthAr. adiyEn has benefitted a great deal from the scholarly articles in this
special commemorative released during the occasion of RathnAngi for the Lord of
Kaanchi. The range of coverage of this book on Lord VaradarAjan is extensive
and the contents are summarized below for those who want to delve deeper about
Sri Varadan’s Vaibhavam:

1. KshEthra Mahimai and Sthala PurAnam as per BrahmANDa PurANam:

Mythological, Historical, SampradhAyaa facts and anecdotes.

2. Topography, plan, pictorial description of the Temple, Sannidhis, VimAnams,

TheertthangaL et al.

3. Hasthigiri MahAthmyam of Swamy Desikan.

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Anubhavam of Varadhan by AzhwArs: 

1. BhUtham - Second ThiruvandAthi 95 and 96: “ennenja meyAn enn senniyAn”,

“atthiyUrAn puLLai yUrvAn”

2. pEy: Third ThiruvandhAthi 26: “SiRantha enn Sinthaiyum”

3. NammAzhwAr: Entire first satakam of ThiruvAimozhi as per DramidOpanishad

Saaram of Swamy Desikan with emphasis on ayarvarum amararkal adhipathi

4. NammAzhwAr: ThiruvAimozhi 1.4.6: aruLAzhi ammAn:

5. NammAzhwAr: Thiruviruttham 1: imayOr talaivA

6. Thirumangai: Periya Thirumozhi:2.9.3; 2.9.6; 10.4.9; 10.5.10.

7. Thirumangai: ThirukkuRum-thANDakam: “PiNDiyAr”

8. Thirunedum-thANDakam: “ neeragatthAi”, “kalluyarntha nedumathilAi”

PoorvA AchAryAs 

1. NathamunigaL: During his pilgrimage to Kanchi, Varadhan asked Nathamuni to

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 go back to KaattumannAr Koil and wait for the discovery of AruLiccheyalkaL.

2. AlavandhAr’s prayer to Varadhan to bless RaamAnujA to become the next

great AchAryan to nourish and grow the Sri VaishNava SampradhAyam.

3. Periya NambikaL’s stay for many months at RaamAnujA’s House at Kaanchi.

4. Thirukkacchi Nambikal’s DevarAjAshtakam.

5. Thirukkacchi Nambi’s intercession with Varadhan and the Six doctrines (AaRu
VaarthaikaL).

6. Sri BhaashyakArar’s entry to sanyAsa Aasramam at Varadhan’s sannidhi.

7. KurEsar’s Sri VaradarAja Sthavam and “Kacchitanil KaNN kodukkum PerumAL”

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incident.

8. ParAsara Bhattar’s Dhivya Desa MangaLAsAsana slOkam: “Srirangam

Karisailam anjanagirim...”

9. Thiruvarangatthu AmudanAr’s RaamAnuja NooRandhAthi Paasuram 31

10. Thirukkuruhai PiLLAn’s becoming the custodian of RaamAnujA’s NithyAradhana

dhivya MangaLa Vigraham of PeraruLAlan as well as the HayagrIva Vigraham
given to RaamAnujA by Saraswathi Devi (Sri BhAshyam and Bhagaavth Vishaya
pravarthaka AchAryan).

11. Sri MadapaLLi AacchAn’s connection to Varadhan

12. EngaL AzhwAn’s sambhandham with Varadhan

13. KidAmbi AthrEya RaamAnuja PiLLAn’s connection (SampradhAya Rahasya

pravarthakar)

14. NadAdUr AmmAL: Milk Kaimkaryam to Varadhan and sampradhAya

pravachanam at KacchivAytthAn Mandapam; authorship of Prapanna
PaarijAtham.

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 15. Kidambi AppuLLar, Sishyan of NadAdUr AmmAl and AchAryan of Swamy
Desikan.

16. Sudarsana Bhattar: Srutha prakAsikA MangaLa slOkam on Varadhan

aruL tarum AaraNa Desikan’s References to Varadhan: 

1. Vararadaraja pancaasat (ebook # 34; http://www.ahobilavalli.org)

2. nyAsa dasakam (ebook # 13; http://www.ahobilavalli.org)

3. nyAsa Vimsati (ebook # 14; http://www.ahobilavalli.org)

4. VairAgya pancakam (ebook # 14; http://www.sundarasimham.org)

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5. Meyvirtha Maanmiyam (ebook # 37; http://www.sundarasimham.org)

6. adaikkala Patthu (ebook # 31; http://www.sundarasimham.org)

7. artha panchakam (ebook # 12; http://www.sundarasimham.org)

8. Panniru ThirunAmam (ebook # 18; http://www.sundarasimham.org)

9. VaishNava Dinasari (ebook # 36; http://www.sundarasimham.org)

10. thirucchinna Maalai (ebook # 11; http://www.sundarasimham.org)

11. Sri Stuti (ebook # 1; http://www.sundarasimham.org)

12. AahAra niyamam (ebook # 21; http://www.sundarasimham.org)

13. Sankalpa SooryOdhayam

14. Hamsa sandEsam (many slOkAams on Kaanchi)

15. tatthva Muktha KalApam: First slOkam: Lakshmi nEthrOthpalasri--. (ebook #

89; http://www.sundarasimham.org)

16. amrutha Ranjani: 18-19 (ebook # 26; http://www.sundarasimham.org)

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17. amrutha SvAdhini: 27, 30 (ebook # 34; http://www.ahobilavalli.org)

18. tattva navaneetham (Varadha Vishayathvam)

19. Rahasya Padhavi (Srirange VrushAdhri poorvakEshu--)

20. anjali Vaibhavam (ebook # 34; http://www.ahobilavalli.org)

21. Rahasya Thraya Saaram verses

22. adhikAra Sangraham: MangaLAsAsana SlOkam

Links of Post-Swamy Desikan AchAryAs and Varadhan 

1. AdhiVaN SatakOpa Jeeyar’s study at Kaanchi

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2. YathirAja Vimsathi of MaNavALa Maamuni

3. Taatha Desikan and PerumAL koil Kaimkaryams

4. MahAchArya (Vadhula SrinivAsAchAryaa) / Periyappa Desikan

5. DhoddAchAryA and Special Garuda SEvai for him by Vardhan

6. Many Jeeyars of Ahobila Matam, ParakAla Matam, Munithraya and

TennAchArya sampradhAyam.

Thus, there are many, many source literature on Sri Varadhan and PerumdEvi
ThAyAr of Kaanchipuram.

VAIBHAVAM OF LORD VARADARAJAN OF KAANCHI

(avathArikai / Introduction to KurEsar’s Sri VaradarAja Stavam ) 

Sriman Nadadur Vijaya Raghavan Swamy of Bangalore Srimath Andavan Aasramam

has taken the trouble to send this information to us. The long history of Sri
VaishNava Darsanam and Lord VaradarAjan’s blessings --time and again-- to
nurture His Darsanam with AchArya PurushAs of the highest caliber are evident

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 from this summary.

Post-Swamy Desikan time 

We are now going back to Swamy Desikan’s time (1268-1369 C.E). We will conclude
with present day AchAryAs.
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thuppul desikan

Vatsya VaradAchArya (1165-1275) also known as Nadadur AmmAL (name of

AmmAl given by Lord VaradarAjan Himself) was presenting Sri Bhaashya

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pravachanam at Lord VaradarAjan’s Temple. In spite of his advanced age, this
great AchAryan hailing from the agrahAram of Nadadur (near Kanchi) climbed the
Hasthi Giri, offered milk kaimkaryam to the Lord and Grantha KaalakshEpa
kaimkaryam to his star disciples like Atreya RaamAnujA (maternal uncle of Swamy
Desikan) and Sudarsana Suri, who will write the monograph of Srutha PrakAsikA,
the commentary on Sri Bhaashyam by His AchAryan, NadadUr AmmAL. Lord
Varadhan was listening to this great pravachanam taking place on His west inner
praakAram.

In the year 1273 C.E., Swamy Desikan as a five year old was brought before
NadadUr AmmAL, who was struck with the tejas of the child (nephew of his
disciple) and blessed the child to become a great samprahdAya Pravarthakar. Lord
VaradarAjan concurred (tathAsthu). Swamy Desikan became a great defender of

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Bhagavath RaamAnuja Darsanam. We have covered his contributions resulting
from the blessings of the Lord of Kaanchipuram, in previous pages.

Swamy Desikan had a brilliant son, who was like a bright lamp lit from another
bright lamp. His name was Kumara-VaradaacchAr (1316-1410 C.E). Bearing the
name of the Lord of Kaanchi, the Aaradhana Moorthy of his eminent father,
Kumara VaradAcchAr blessed us with many granthams as a direct disciple of his
illustrious father. PrathivAdhi Bhayankaram Annan (1300-1410 C.E) became a
disciple of Kumara VaradAcchAr and wrote the Sapthathi Rathna Maalika on the
life and works of Swamy Desikan. Later, he became one of the ashta dhig-gajams
under MaNavALa Maamuni (1370-1444 C.E), who gave us the beautiful Sri
DevarAja mangalam containing slOkams like:

pué;ay pura[ay pu{ykaeiqinvaisne,

pui:ptaedarkLpÔu kmnIyay m¼¦m!.

purushaaya purANaaya puNyakOTi nivAsinE |

pushpitodaara kalpadru kamaneeyaaya mangaLam ||

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 m¼¦azasnprE> mdacayRpuraegmE>,

svERí pUvERracayER> sTk¯tayaStu m¼¦m!.

mangaLaaSaasanaparai: madaachaarya purOgamai: |

sarvaiScca poorvaacaaryai: satkrutaayaastu mangaLam ||

Two more of the twelve sishyAs of Swamy Desikan with connections to

Kaanchipuram are:

1. Veeravalli PerumAL aiyyan (whose name as a sanyasi was Perarulaala Jeeyar),

2. Thirumalai SrinivAsAcchAr.
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PeraruLAla Jeeyar was conferred the title of Brahma Tantra Svatantrar by

Swamy Desikan later, when he heard of his sishyan’s victory in a debate with a
MahA VidvAn. Thirumalai SrinivAsAcchAr held tenure as Srikarya Durantharar at
Lord VaradarAjan’s sannidhi for many years during Swamy Desikan’s time. Brahma
Tantra Svatantrar was requested by ThiruvenakdamudayAn to become Srikaarya
Durantharar at His sannidhi. KumAra VardAcchAr built a temple for his father at
Thuppul/ ViLakkoLi PerumAL Sannidhi and stayed at Kaanchi engaged in grantha
nirmANam along with Brahma Tantra Svatantra Jeeyar.

Brahma Tantra Svatantra ParakAla Yathi became the pontiff of the ParakAla
matam established by Swamy Desikan at Kaanchi for worship of Lord HayagrIvan.
The entire ParakAla Yathi paramparai starts from here at Kaanchi.

Brahma Tantra Svatantrar’s pradhAna sishyar was GatikAsatham AmmAL, fifth

descendant of NadaadUr AmmaaL. He became the AchAryan of Adhi VaNN
SatakOpa Yathi before latter assumed SanyAsAsramam from Lord Narasimhan
Himself at Ahobilam. The illustrious Ahobila Matam paramparai has thus vital
connection with Lord VaradarAjan in Sri BhAshya paramparai. Many of the
Ahobila Matam Jeeyars come from agrahArams close to Kaaanchi (Injimedu,

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Karalapaakkam, MukkUr et al) and the worship of Lord VaradarAjan at PerumAL
Koil was their life breath prior to becoming Nrusimha AarAdhakars.

GatikAsatham AmmAL had another distinguished sishyar known as Varadha

VishNavAcchAr (VVA) of Rahasya Grantha paramparai. Sri VVA is the forerunner
of the Munithraya sampradhAyam.

(VVA-->MahAdayAdhIsar--> Vaathsya AhobilAcchAr--> Shashta ParAnkusa

th
Swamy (later the 6 pontiff of Ahobila Matam)--> Pancha matha Bhanjana Taatha
Desikan--> six generations leading up to SaakshAth Swami --> Thirukkudanthai
Desikan some three hundred years ago.

Thus the whole Munithraya SamprahdAyam and its branches of Srirangam

Andavan and PoundarIkapuram Andavan originate from the Kaanchi AchAryAs

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deeply attached to Lord VaradarAjan.

Many other AchAryAs with strong connections to Lord VaradarAjan like

MahAchAryaa/ DoddAchArya of Thirukkadigai (1509-1591 C.E) lived during this
time. The special Garuda Sevai known as DoddAchArya Sevai is given to this
Parama Bhakthan by the most merciful Varadan even today. DoddAchArya
composed Sri DevarAja panchakam. ArasANippalai VenkatAdhvari created
Hasthigiri Champu and Shravanandham, 90 slOkAs on PeraruLAlan besides
Lakshmi Sahasram.

In more recent times, Tatha Desikan’s family, Thirupputkkuzhi Swamy, Villiyam-

pAkkam Swamy, Kethandapatti Swamy, DenkaNi Kottai Swamy, Garudapuram
Swamy, KozhiyAlam Swamy, UtthamUr Swamy, NavalpAkkam Swamy have received
the special anugraham of Lord VaradarAjan.

Special mention must be made of TennAchArya SampradhAya AchAryAs like P.B.

AnnangarAcchAr Swamy, who have done yeoman service to Lord Varadahan.

MahA SangItha VidvAns like Saint ThyagarAjA, Sri Mutthuswamy Dhikshithar,

ShyAmaa Saasthrigal have composed beautiful Krithis on the Lord of Hasthigiri.

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 Eminent musicians like SangItha kalAnidhi Damal K. PattammAL, Sri NayinA PiLLai
have received the abundant blessings of Lord of Kaanchi.

The NithyOthsavams, PakshOthsavams and SamvathsarOthsavams and special

events in the long line of Sri VaishNava SampradAyam from the days of Naatha
Muni, AlavandhAr, Thirukkacchi Nampi, AchArya RaamAnujA, NadAdUr AmmAl
and Swamy Desikan continues unto this day. PerumAl Koil Varadhan blesses us with
Aravanai prasAdham every night. On Fridays, PerumdEvi ThAyAr has Her patthi
Ulaa. It is a great BhAgyam to reflect on Him always.

Recently, Sri Kaaryam Swamy of Ahobila Matam, Sri Vangipuram U.Ve.

RangarAjAchArya Swamy quoted one slOkam that focuses on the greatness of
KoorEsar aka KooratthAzhwAn alias Koora Naathan:
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arvAnchO yat pada Sarasija dvandhvam aasritya poorve

moordhnA yasyAnvayam upagatA desikA muktimApu:

sOyam raamaanuja munirapi sveeya muktim karasthAm

yat sambhandhAdhmanuta katham varnyate kooranaatha:?

As one of the five AchAryans of RaamAnujA, ThirukkOttiyUr Nambi revealed to

us the greatness of AchArya RaamAnujA and the phalan arising from worshipping
His Thiruvadi:

“RaamAnuja pada sEvAn mukti: vindhati vindhati vindhatyEva”

Like Saanthi Paadam, ThirukkOshtiyUr Nambi stated thrice that the Paadha Sevai
of his sishyan, AchArya Raamanujaa will yield Moksham and hence gave the title of
EmperumAnAr to his Sishyan, Sri RaamAnujaa. The above slOkam reveals what
AchArya RaamAnujA thought about His dearest sishyan, KooratthAzhwAn. This
slOkam is based on an aithIhyam that AchArya RaamAnujA, who believed that His
Thirumudi Sambhandham to His AchAryAs and His Thiruvadi sambhandham with
sishyAs as the most rejuvenating factors, believed strongly that His

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Sambhandham with KooratthAzhwAn will assure Him Mukthi (Sveeya muktim
karasthAm). The Vaathsalyam of an AchAryan for His dearest sishyan is revealed
here. Such is the greatness of KooratthAzhwAn. The above slOkam concludes by
stating, “katham varnyate kooranAtha:?” How can we indeed describe the glory of
KooranAthar? Kooanaathan was the tridhaNdam in the hands of AchArya
RaamAnujA. He is an AchArya MaNi and an ujjvala dheepam, who poured out his
heart in praise of the MahA Mangala Dheepam shining on top of Hasthigiri as a
beckoning beacon for all times to come.

THE VAIBHAVAM OF KOORA NAATHAR

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kanchi kUrEsar

It was the time, when AchArya RaamAnujA was staying at ThirunArAyanapuram

because of the troubles caused by the Veera Saiva ChOLa RaajA. Due to the

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 treachery of a sishyan of Koora naathan by the name of Hardhatthan (NaalUrAn),
RaamAnujA’s AchAryan, Sri Periya Nampi lost his life and Koora Naathan lost his
eyes. Koora Naathar as a blind AchAryan composed during the time of separation
from AchArya RaamAnujA, the four stavams: SrI Stavam, Sundarabaahu Stavam,
VaikuNTha Stavam and athimAnusha Stavam.

When AchArya RaamAnujA returned from ThirunArAyana Puram, he met KurEsar

at Srirangam and was deeply hurt by the news about the loss of Kuresar’s
eyesight due to the cruelty of the ChOLa RaajA. Although the aparAdham
committed by the evil-minded king led to his death through cancer, AchArya
RaamAnujA could not overcome his sorrow over the loss of KurEsar’s eyesight. He
asked KurEsar to come with him to Kaanchipuram to pray to the boon-giving
Varadhan to restore his lost eyesight. KurEsA had given up his darsanam
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(eyesight) for the darsanam (Bhagavath RaamAnuja Darsanam).

With the niyamanam (command) of his AchAryan (RaamAnujar), Kuresar stood in

front of the Atthigiri Varadhan and composed the 101 slOkams of Sri
VaradarAja Stavam and placed them at the sacred feet of the Parama DayALu,
HasthigirIsan. The Lord of Kaanchi was moved and asked Koora Naathan as to
what boon did he want to get. KurEsar surprised every one by asking the Lord to
grant the soubhAgyams that he will get to his sishyan, NaalUrAn as well.
RaamAnujA was shocked and inquired as to why KurEsar had asked for such a boon
for the ayOgyan, NaalUran who was instrumental in the loss of sight by KurEsar.
The most compassionate KurEsar responded:

“Oh My AchAryan! NaalUran has sambhandham with me as Sishyan. He has

committed AchArya (asahya) apachAram and as a result could not have Moksham.
If he did not gain moksham in spite of AchArya Sambhandham, then my own
status as an AchAryan granting Athma SaamyAvathvam will be proven as a lie.
This you have stated in Sri BhAshyam. That is why I asked the Lord to protect
that AchArya-Sishya Sambhandham and protect the Saasthraic rules and
requisites”.

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AchArya RaamAnujA and Lord Deva Raaja PerumAl were pleased with that reply
of KurEsar.

The prayer that KurEsar made to Varadhan:

neÇsat! k…é krIz ! sda me !

“netrasAt kuru kareesa! sadaa mE!”

KurEsar prayed for Jn~Ana Chakshus (kaNNkaL) instead of physical (mAmsa

chakshus). AchArya RaamAnujA was again saddened that KurEsar did not ask for
his sight to be restored from the PerumAL, who would have said “yes” to his
request. Meanwhile, KurEsar began to describe in detail the AabharaNams and the

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Vasthrams and the weapons of the Lord to RaamAnujA just as a person with
eyesight would. RaamAnujA was amazed. He concluded that Lord Varadhan had
given the boon requested by KurEsar. Varadhan had blessed KurEsar to be able to
see Him and AchArya RaamAnujA. Ketta varam tharum PerumAL had fulfilled the
wish of KurEsar and in return had received 101 slOkams of Sri Varadha Raaja
Stavam composed in front of Him and AchArya RaamAnujan as well as the srEshta
BhaagavathAs of ThoNdai manDalam.

In the very last slOkam of Sri Varada Raaja Stavam, KurEsar makes reference to
gaining the boon from the Lord and salutes His AchArya Paramparai right in front
of Hasthi Giri PerumAL:

ramanuja'!iºzr[ae=iSm k…làdIp>

TvasIt! s yamunmune> s c nawv<Zy>,

v<Zy pra»…zmune> s c sae=ip deVya>

dasStveit vrdaiSm tve][Iy>. 102.

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 rAmanujAnghri SaraNO asmi kulapradeepa:

tvAseet sa yAmuna mune: sa ca natha vamSya: |

vamSya parAnkuSa mune: sa ca sO api devyA:

dAsastaveti varadAsmi tavekshaNeeya: ||

Here KuratthAzhwAn reminds Lord Varadhan of His sambhandam and

acknowledges that his gaining Jn~Ana Chakshus is due to his AchArya lineage:

“Oh VaradhA! adiyEn has taken refuge at the sacred feet of RaamAnujA. That
RaamAnujA became the dheepam for the kulam and the Vidvath of
YaamunAchAryA. That Periya MudaliyAr (YaamunAchAryaa) belongs to the sacred
vamsam (Sottai Kulam) of AchArya Naatha Muni. That Naatha Muni in turn
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belongs to the VidhyA vamsam of Swamy NammazhwAr. That NammAzhwAr

(VaguLAbharanar) is the Dasan (servant) of Perum Devi ThAyAr, Your dear
consort. With these illustrious lineage of AchAryAs, adiyEn is fit to be the object
of Your auspicious eye glances”.

This was the prayer that came as the very last slOkam of Sri Varadha Raaja
Stavam and the Lord responded with alacrity and blessed KurEsar to have the
darsana soubhAgyam of Himself and AchArya RaamAnujA always.

Thus arose Sri VaradarAja Stavam from the lips of KurEsar right in front of the
Lord of Atthigiri and AchArya RaamAnujA, who has been saluted as “tenn
atthiyUrar kazhaliNaik-keezhppUNDa anbhALan iraamAnusan” and AlavandhAr’s
celebrated eulogy of the power of Varada Raaja PerumAL became true:

yasya prasAda kalayA bhadira: SruNOti,

panghu: pradhAvati, javane ca vakti mooka:,

andha; prapasyati, sutam labadhe ca vandyA,

tamm devadevameva Saranam gatOsmi”

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Meaning:

By whose anugraham the deaf hears, lame one runs, dumb one speaks, the blind
one sees, the maladi gives birth to a child, to that Deva Raaja PerumAn, Varadhan,
adiyEn has performed SaraNAgathi. Such is the PrabhAvam of the “Kacchi tanil
kaNN kodukkum PerumAL”.

hasteesAya namO nama:

kari Saila naathAya namO nama:

mahA devi vatsalAya namO nama:

SaraNAgata samrakshaNa paNDitAya namO nama:

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virinci SivayOrvihitAvatArAya namO nama:

samsArA vaarinidhi SantaraNaika pOtAya namO nama:

bhava vaari raasi apankura sEtavE namo nama:

Regaining of Eye sight at Kaanchi: kacchi tanil kaNN kodukkum PerumAL 

Earlier, adiyEn has described the regaining of eye sight by KurEsar through the
anugraha of Lord VardarAjan. There are many others, who have been blessed with
the recovery of their eye sights due to the KaruNA kaTaaksham of the Lord of
Kaanchi.

In his 35th slOkam of Sri VaradharAja Stavam, KurEsar has explained that the
eyes of the Lord of Kaanchi are:

ké[arsvaihvI][aemeR> vrd ! àemmyàvahÉaj> ------ †Kcl isNxu>

karuNaarasavAhi veekshanOrme:, premamaya pravAha bhaja:|

---- drukcala sindhu:|

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 (That large ocean of eyes with the waves of DayA and flow of deep vAthsalyam
from them for His BhakthAs).

Here are a few instances from puraNams that summarize who else besides
Kuresar had received the boon of eye sight from the boon-granting Varadhan:

1. Haritha-vArana Bhruthyar/Pacchai VaaraNa PerumAL ThoNdar, the Grand

father of Thirukkacchi Nampi: He was blind from birth. KurEsar himself
refers to him in Sundarabaahu Stavam (SlOkam 126). This MahAn who devoted
his life to the kaimkaryam of Poovirunthavalli PerumAL (pacchai VaaraNar) had
the greatest desire to have the darsanam of PeraruLALa perumAL atleast once
in his life. The great boon-giving Varadar invited Pacchai-VaaraNa PerumAL
ThoNdar to come to Hasthigiri with his grandson, Thirukkacchi Nampi and
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blessed him with eye sight (kirigir vrd hirtvar[ É&Ty smaþy< ApUivRkam! †z< AlMÉy @v

ih - karigiri Varada! haritavArana bhrtya samAhvayam apoorvakAm drsam

alampaya yEva hi?).

2. There were twins by the name of Sankar-Vihithar, who were known for their
scholarship on Dharma Saasthrams. Vihithar was blind from birth. Through
worship of Varadhan, he was blessed with eye sight.

3. andhaka kavi VeerarAghava MudaliyAr gained his eye sight as well through the
boon-giving prowess of Varadhan. He was a great Tamil poet.

4. ArasANippAlai VenkatAdhvari was a great Sanskrit Scholar and poet. His eye
sight began to fade at one stage in his life. He composed 200 slOkams in praise
of Varadhan in his VishNu sahasram and got his eye sight restored. These
1000 slOkams of VishNu sahasram have 200 slOkams each on the following 5
dhivya desa EmperumAns: Sri RanganAthan, Thirumalaiappan, VaradarAjan,
Sundarabaahu of ThirumAlirum Cholai and Thirukkudanthai AarAvamudhan. We
have today the 200 slOkams of Vishnu Sahasram dealing with Varahdan known
as SravaNAnandham alone available to us. This great poet (VenkatAdhvari
Swamy) from whose vamsam, VaikuntaVaasi SevA Swamy arose, is also the

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 author of Lakshmi Sahasram on PerumdEvi ThAyAr of Kanchipuram. Some
believe that the Lakshmi Sahasram was composed for Sri KomaLavalli ThAyAr
of Thirukkudanthai. (Ebook # 100, http://www.sundarasimham.org)

5. Dheeraga-tamas Maharishi, the son of Sage Udhathyar who had lost his eyes
even as an embryo due to the curse of Bruhaspathi, worshipped Lord Varadhan
after birth and got his eye sight restored according to ChEtlUr
SrivathsAngAcchAr Swamy.

Thus from Maha Rishi’s times to that of AlavandhAr’s time and onto KurEsA’s
time, Varadhan has blessed many with eye sight after they lost that faculty and
blessed them with His darsana SoubhAgyam. AchArya RaamAnujA, who had
received the AaaRU Vaarthais from Lord VaradarAjan through Thirukkacchi

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Nampi, was fully aware of Varadhan’s history of restoring eye sight (Maamsa and
Jn~Ana Chakshus) to those, who have lost them. Hence, AchArya RaamAnujA took
his prime disciple to Varadhan’s sannadhi to seek the restoration of eye sight by
Varadhan. Out of that visit arose the dhivya Sookthi of Sri VaradrAja Stavam.

`tftikiai `Rqaqpf epRmaqf vnftaaf

~^[pai Etai[f Emlf `zkaf vnftaaf

kcfcit[ilf k]fekaDkfKmf epRmaqf vnftaaf

kRt vrmftR etyfvpf epRmaqf vnftaaf.

MtftimAz epaziy<mf Mkilfv]f]af vnftaaf

YMlem[ Olmid vlflaaf vnftaaf

utftr EvtikfKqfEq utitftaaf vnftaaf

umfpaf etaZmf kzLAdyaaf vnftaaf taEm

atthigiri aruLALap perumaaL VanthAr

aanai pari therin mel azhagar vanthAr

kacchitanil kann-kodukkum perumaaL vanthaar

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athigiri arulala perumal

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karutha varamtharu deivap perumaaL vanthAr

mutthi mazhai pozhiyum muhil vaNNar vanthAr

moolamena Olamida vallAr vanthAr

utthara vEthikkuLLe uthitthAr vanthAr

umbar thozhum kazhaludaiyAr vanthAr thaame

--Swamy Desikan’s meyviratha maanmiyam: Paasuram 17

Meaning:

That Lord standing on top of Hasthigiri came. That most beautiful One came on

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the back of elephant, horse and thEr. That parama DayALu, who blessed
BhakthAs with eye sight, arrived. That generous One, who grants the boons
sought by His dear devotees, has now arrived. That Lord with the hue of rainy
season cloud pouring down the torrential rain of Moksham has indeed arrived.
That One, who responded in great haste to the aartha dhvani (lamentation and
sorrowful cry) of GajEndhran (GajEndhra Varadhan) has come now. That One, who
arose out of the uttara Vethi of Brahma on top of Hasthigiri has arrived to stay.
That Lord, DevarAjan, whose holy feet are forever worshipped by Nithya Sooris
has certainly arrived now.

Our Lord of Kaanchi, atthigiri aruLALa PerumAl appeared before His Son,
Chathurmukha Brahma on a ChithrA Sukla Paksha Chathurdasi Sunday during the
morning hours, when Hastha nakshathram was in ascendance. He appeared out of
the HomAgni, of the asvamEdha Yaaga Vethi.

His Tejas was like that of crores of SooryAs at noon and He had a golden hue. He
was like a giant mountain. He appeared with His PuNya KOti VimAnam before all
the priests, who officiated at the AsvamEdha Yaagam as well as before the wives
of BrahmA (Sarasvathi, Saavithri et al). He was like a SvarNa Parvatham.

The Deva dundhubis were heard and the Thirucchinna Vaadhyams were played by

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 Nithya Sooris. Swamy Desikan describes the avathAram scene at the Yaaga Vethi
on the sacred Hasthi Giri:

epRAmy<Ad `tftikiaipf epRmaqf vnftaaf

Eprat `Rqfepaziy<mf epRmaqf vnftaaf

`RmAbyi[f ucfcit[ilf ni[fbaaf vnftaaf

`gfkMd[f `AvyaKmf `aiEyaaf vnftaaf

tiRv<Aryayftf tamfepaRqayf nibfpaaf vnftaaf

tiRvRqalf ecZgfk^lkqf tnftaaf vnftaaf

mRvlafkfK mykfKArkfKmf maEyaaf vnftaaf

vaE[b vzi tnftaaf vnftaaf taEm.

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perumaiyudai atthigirip perumaaL vanthAr

pErAtha aruL pozhiyum perumAL vanthAr

aru maRayin ucchi-tanil ninRaar vanthAr

angamudan avaiyAkum ariyOr vanthAr

thiruvurayAit thAmm poruLAi niRpAr vanthAr

thiruvaruLAl sezhum-kalaikaL tanthAr vanthAr

maruvalarkku mayakkuraikkum maayOr vanthAr

vAneRa vazhi tanthAr vanthAr thAmE

---mey viratha maanmiyam: Paasuram 16

Meaning:

The Hasthigiri Lord of indescribable glories has arrived. The Lord who drenches
us with the cool rains of His permanent karuNai has arrived. The Lord saluted by
the Upanishads has now arrived. He is the One, who is Veda Svaroopan with all its

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six angams. He has now arrived. The great One, who shines as the artha
svaroopam, while His PirAtti stands as Sabdha Svaroopam has indeed arrived. The
compassionate One, who has given us the highest SaasthrAs has incarnated here.
The same One, who gives deluding Mohana saasthrams to nonbelievers is standing
in front of us. The Para Brahmam, who shows us the way to ascend to His Parama
Padham has sanctified the Hasthi Giri now with His aavirbhAvam.

Swamy Desikan describes the Svayam JyOthi Purushan who arose from the Agni
KuNdam in the 18th verse of Mey Viratha Maanmiyam this way:

BrahmA and all those assembled for the performance of the asvamEdha Yaagam
could not take their eyes off the Lord of indescribable soundharyam. Atthigiri
AruLALan’s shining KirItam had the lustre of the Sun. His face was cool like the

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chandra Mandalam. The makara Kundalams on both ears looked as though they
were fighting with each other for attention. The divine mole of Srivathsam and
Periya Piraatti were resplendent on His broad chest. With His mysterious stomach
that houses all the sentient and insentient creations at the time of the great
deluge and with His sacred feet worshipped by the four VedAs, the Para Brahmam
gave His sevai to all. If one were to compare, He was like the oasis in the middle
of a scorching desert; He was like a great mountain that made Hasthigiri bend
under His immense weight; He was like the radiant effulgence, which banished the
darkness of nescience forever; He was the Supreme object sought by BrahmA
through His grand Yaagam; He shone as antharyAmi Brahmam in all of His
creations. He stood out as the divine nectar sought after by all the BhaagavathAs.

Swamy Desikan salutes Lord VaradarAjan as the PeraruLALan who is worshipped

in all the four Yugams in the 26th Paasuram of Mey Vratha Maanmiyam this way:

1. In the first Yugam of Krutha Yugam, This embodiment of karunai appeared

before Chathurmukha Brahma at Hasthigiri.

2. In the next yugam of thrEthA Yugam, He rushed with intense hurry to the
side of the pond, where His dear Bhakthan, the King of Elephants (GajEndhran)
was addressing Him as Aadhimoolam and cried out for his protection from the

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 jaws of the tormenting crocodile. He saved the GajEndhran and acquired the
name of GajEndhra Varadhan.

3. In the third yugam of DhvAparam, Lord VaradharAjan removed the curse of

Deva Guru, Bruhaspathi and restored him to his former exalted position.

4. In the fourth Yugam of Kali, He received AarAdhanam from AdhisEshan, who

wanted to have His sevai as VarAhAvathAran. Even today, AdhisEshan lives at
an ant hill near the PushkaraNi named after him (anantha Saras) and performs
AarAdhanam for His Lord. Every 40 years, another archai of Lord VaradarAjan
made from atthi wood (`tfti mrmf) comes out of His special abode under
anantha Saras and gives us His Sevai and shares that Sevai with His
nithyArAdhakan, AdhisEshan.
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aththivaradar in ninRa kOlam

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Prayer to perumdEvi-thanks SrI AL Rangarajan

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 SLOKAM 1

SviSt hiStigirmStzeor> sNtnaetu miy sNtt< hir>,

inSsma_yixkm_yxÄ y< devmaEpin;dI srSvtI. 1.

svasti hastigiri-masta-Sekhara:

santanOtu mayi santatam hari: |

nissamAbhyadhikam abhyadhatta

yamm devam oupanishadee sarasvatee || 1

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The following thoughts crossed my mind, when adiyEn recited the beautiful first
slOkam of Sri VaradarAja Sthavam:

1. The Chandha nadai of this slOkam reminded me of the experience of joyously

racing to the top of Hasthigiri to have the darsana SoubhAgyam of DevarAja
PerumAL. The lilting melody of this slOkam, makes one experience the swift
flow of the mountain brook (of DayA) tumbling down the hill side to welcome
us.

2. KurEsar invokes both the Dhivya Dampathis to confer their benedictions on

him at the start of his efforts: “svasti: mayi santatam svasti santanOtu” is
the prayer to PerumdEvi ThAyAr. May the Dhivya Mahishi of Lord VaradarAjA
confer always MangaLams on adiyEn is the prayer. “hastigiri-masta-Sekhara:
mayi santatam svasti santanOtu” is the other prayer seeking the Lord’s
anugrahams. “tann” is the root for “tanOtu” and “santanOtu”. “tann” refers to
extended or uninterrupted. KurEsar prays for an uninterrupted showering of
auspiciousness from Lord Varadhan as he commences his eulogy.

3. The many Rg Veda manthrams with the invocation of “svasti” at the beginning
of the manthram and their meanings are given below to illustrate the nature of

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 the auspiciousness that KurEsar was seeking:

  3.1 

SviSt n #NÔae v&Ïïva> SviSt n> pU;a ivñveda>,

SviSt nStaúyaeR Airòneim> SviSt nae b&hSpitdRxatu.

svasti na indrO vruddhaSravA:

svasti na: pooshA viSvavedA:

svasthi na: tArkshyO arishTanemi:

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svasti nO bruhaspati:dadhAtu

-- Rg I. 89.6

All the names here like Indhran, PooshA, Taarkshyan, arishtanEmi and
Bruhaspahti are references to the Lord Himself. For instance, Taarkshyan
is not GarudA here, but “trushtitum veditum yOgya:” (One who is worth
knowing and attaining). Similarly, “arishtanEmi” means the Lord, who can not
be overcome by weapons (Narasimhar) or one who cuts asunder all
arishtams (samsAric pains). PooshA refers to His Strength giving,
nourishing qualities of the Lord. The meaning under this context of this
vedha Manthram as it applies to DevarAjan for the whole Manthram is:
“May the highly-revered, the resplendent Lord guard our well being. May
the Omniscient Lord, who is the nourisher guard our welfare. May the
srishti-karthA of this cyclic universe always protect us. May the Sovereign
protector, with unblemished weapons guard us for our prosperity”. May this
Lord VaradarAjan protect us!

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  3.2:  

There is a string of Veda Manthrams in the 5th KaaNDam of Rg Vedam

(V.51. 11-15), which invoke Svasti for the YajamAnan. All the dEvathAs
mentioned in these manthrams like asvini dEvAs, Vaayu, Soman,
Aaadhithyan are empowered by the Lord as the indweller through a
miniscule portion of His sakthi (lavalEsai:). The svasti that Kuresar sought
was Sri Vaishnava Sri of bhagavath-bhaagavatha-aacharya kaimkarya Sri.
The following veda manthrams provide ample support for the request to
the boon-giving Varadan to confer svasti.

Here are the svasti-vachana Veda Manthrams:

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  3.2.1: 

SviSt nae immItamiñna Ég>

SviSt deVyiditrnvR[>,

SviSt pU;a Asura dxatu n>

SviSt *avap&iwvI sucetuna.

svasti nO mimItAmasvinA bhaga:

svasti devyaditiranavarNa: |

svasti pooshA asurO dadhAtu na:

svasti dyAvApruthivI sucetunA ||

---Rg: 5.51.11

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Twin divines-thanks SrI Narasimhan sampathkumar

Meaning:

“May the pair of Twin-Divines, the gracious Lord and the divine eternity,
contribute to our prosperity! May the irresistible Sun, the scatterer of
light and the dispenser of darkness, bestow upon us prosperity! May the
most vital heaven and earth vouch safe happiness to us!” The words in the
second paadham of this manthram are revelatory. These words are aditi
and anarvaNa:. The word “aditi” has been translated by Dayaanandha as
“Mother Infinity” and the word, “anarvaNa:” as the unyoked, irresistible
One.

“pooshA” here stands for Pushtikaran (Giver of Strength to reach Him).

asura: refers not to demons, but to life-giving clouds of KaruNA.

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  3.2.2 

SvStye vayumup ävamhE saem<

SviSt ÉuvnSy ySpit>,

b&hSpit< svRg[< SvStye

SvSty AaidTyasae ÉvNtu n>.

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svastaye vaayumupa bravAmahai somam

svasti bhuvanasya yaspati: |

bruhaspatim sarvagaNam svastaye

svastaya AadityAsO bhavantu na: ||

---Rg: 5.51.12

Meaning:

“We glorify the Lord of Vitality for prosperity and the Lord of Bliss for
prosperity, who is the protector of the world. We praise the Supreme Lord
(DevAthi Raajan), associated with ALL divine powers. May the radiant rays
of all the Suns and the luminaries bring us health and happiness!”

The word, “Aaditya” in the fourth paadham refers to the luminary body like
Sun at whose center the Lord resides and presides (Aaditya maNDala
madhyastam).

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   3.2.3: 

ivñe deva nae A*a SvStye

vEñanrae vsuriGn> SvStye,

deva AvNTv&Év> SvStye

SviSt nae éÔ paTvh<s>.

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visve devA nO adyA svastaye

VaisvAnarO Vasuragni: svastaye

devA avantvrbhava: svastaye

svasti nO rudra paatvahamsa:

---Rg: 5.51.13

Meaning:

“May all the divine powers be with us today for our prosperity! May the
divine fire, the benefactor of all men, and giver of dwellings, be with us for
our prosperity! May the divine wise sages protect us for our prosperity!
May the fear of the Lord of terror keep us from crimes and calamity.

Ribhava: in the third paadham refers to Men of wisdom (AchArya:). Lord

VaradarAjan is the boon-giver of AchAryans for us.

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  3.2.4: 

SviSt imÇavé[a SviSt pWye revit,

SviSt n #NÔíai¶í SviSt nae Aidte k«ix.

svasti mitrAvarunA

svasti pathyE revati |

svasti na indraScAgniSca

svasti nO aditE krudhi || --- Rg: 5.51.14

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Meaning:

May the Lord of Light and bliss grant us prosperity! May the guiding spirit
of firmament and the Goddess of riches, grant us prosperity! May the
adorable and resplendent Lord prosper us and May the spirit of indivisible
fullness bestow prosperity upon us!

The reference to the Goddess of Riches is connected with salutations to

MahA Lakshmi (PerumdEvi ThAyAr here). Indivisible fullness refers to
Oupanishdhee Sarasvathee from IsAvAsyam about Paripoornathvam of the
Lord.

  3.2.5: 

SviSt pNwamnu crem sUyaRcNÔmsaivv,

pundRdta¹ta janta s< gmemih.

svasti panthAmanu carema

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 sooryAcandramasAviva |

punar-dadatAghnatA

jaanatA sam gamemahi ||

--- Rg: 5.51.15

Meaning:

May we ever pursue our path of prosperity like the Sun and Moon; May we
move in full cooperation in mutual give and take, without causing injury to
each other, and in the mutual right understanding!

In the context of KurEsar standing before the boon-giving Varadhan at

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Hasthigiri following the command of AchArya RaamAnujA after the ChOLa

RaajA committed asahyApachAram, this Vedha manthram has tremendous
significance. This noble KurEsar seems to be guided by the code of conduct
advocated by this manthram.

The final three Svasthi Manthrams come at the very end of Rg Vedam in t h e
Xth Canto ( Rg X.7.1, Rg X.63.15 and X.63.16):

  3.2.6: 

SviSt nae idvae A¶e p&iwVya ivñayuxReih yjway dev,

scemih tv dSm àketE%Ré:ya [ %éiÉdRev z<sE>.

svasti nO divO agnE pruthivyA

viSvAyurdhehi yajathAya deva |

sacemahi tava dasma praketair-

urushyA Na urubhir deva Samsai: || ---Rg: X.7.1

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Adorable Lord

Meaning:

“Oh Adorable Lord! May You bestow upon us prosperity and abundant food
from Heaven and Earth so that we may be able to perform beneficial acts
efficiently! Oh Divine! Oh Wonder-worker! Protect us with Your far
reaching indications of favour in response to our profuse praises”.

The blessings from the LeelA and nithya VibhUthi are sought here from the
Lord.

Since Aayu: is synonymous with annam in Vedhic parlance, viSvAyu: of 2nd

Paadam stands for abundant spiritual food.

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   3.2.7: 

SviSt n> pWyasu xNvsu SviSt APsu v&jne SvvRit,

SviSt n> puÇk¯we;u yaein;u SviSt raye métae dxatn.

svasti na pathyAsu dhanvasu

svasti apsu vrujane svarvati |

svasti na: putrakrutheshu yOnishu

svasti rAyE marutO dadhatana ||

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---Rg. X .63.15

Meaning:

Oh Vital principles (Men of Spirituality/AchAryAs)! May we have security

and well being on our paths across the (samsAric) deserts! May we have
well-being on our waterways (billowing samsaric oceans), even in the hostile
surroundings! May we have well-being, when our children develop in the
mother’s womb (Garbha SrImAn)! We pray for their safe delivery. May we
have the well being for the acquisition of riches (Sri Sookthis based on
Vedham and Upanishads as well as Saasthrams)!

  3.2.8: 

SviSt#Rd! ix àpwe ïeóa reK[SvTyiÉ ya vammeit,

sa nae Ama sae Ar[e in patu Svaveza Évtu devgaepa.

svasthir id dhi prapathe SreshTaa

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 rEkNasvatyabhi yA vAmamEti |

saa nO amA sO araNe ni pAtu

svAveSaa bhavatu devagOpA

---Rg. X.63.16

Meaning:

“May every one’s good wishes secure us well-being on (traveling across) our
excellent paths (adhyAthmic journey). Abounding with wealth, May we
proceed to attain the goal of our life (PurushArtham)! May we have
protection on the path that we travel; blessed and protected by nature’s

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bounties, May we have a pleasant abode, and a security in forests too!

dhrushtam and adhrushtam are the two kinds of fortunes or forms of

Svasti. The most important among the two is adhrushtam (prapathe
prkrushtAya maargAya) or Prapatthi or Aathma SamarpaNam at the Lord’s
Thiruvadi with the help of a SadAchAryan.

KurEsar standing before the Sarva Loka SaraNyan and his AchArya
Saarvabhouman invoked the most auspicious word of Svasthi ripe with Vedha
Sambhandham as the first word of his illustrious Sri Varadha Raaja Sthavam.

KURESAR’S TANIYAN:

KurEsar’s Taniyan was composed by his son, ParAsara Bhattar. This slOkam
appears as the first slOkam of the poorva satakam of Bhattar’s SrirangarAja
Stavam:

ïIvTsicûimïe_yae nm %i´mxImhe,

yÊ´yôyIk{Qe yaiNt m¼l sUÇtam!.

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 SrIvatsa-cihna-miSrebhyO nama-uktimadhImahe |

yaduktaya: trayeekaNThe yaanti mangaLa-sootratAm ||

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Srirangam kuraththazhwan - thanks SrI MN Srinivasan

Meaning:

We repeatedly perform our salutations to that MahAn with the ThirunAmam of

SrivathsAnga Misrar (Koora Naathan), just as we do VedhAdhyananam by reciting
Vedha manthrams. His Sri Sookthis are like ThirumAngalyam for the
SoubhAgyavathi, who is the embodiment of Rg, Yajur and Saama vEdhams.

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SrivathsAngAcchAr Swamy has commented that for the bride of Sruthi (vEdhams
and their Upanishads), KurEsar’s Sri Sookthis (pancha Stavams) are like the
auspicious Mangala abhAraNam of ThirumAngalyam. He observes further that
Swamy Desikan’s Sankalpa SooryOdhaya slOkam (2.46) houses similar thoughts
with respect to the bride (VadhU) of the Sruthis and AchArya RaamAnujA
Sookthis (Sruti-vadhU vaidhavya-khEdham prAcheenAm naya paddhati). Swamy
Desikan points out here that the bride of Sruthi will be a widow without the nine
AchArya RaamAnuja Sookthis serving as the sacred thread around
(ThirumAngalyam) Her (Vedha MaathA’s) neck.

SRI VARADHARAJA STAVAM: SLOKAM 1

SviSt hiStigirmStzeor> sNtnaetu miy sNtt< hir>,

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inSsma_yixkm_yxÄ y< devmaEpin;dI srSvtI. 1.

svasti hastigiri-masta-Sekhara:

santanOtu mayi santatam hari: |

nissamAbhyadhikam abhyadhatta

yamm devam oupanishadee sarasvatee ||

Meaning:

"May the Lord PraNathArthiharan standing on top of Hasthigiri as its AabhraNam

confer on me all auspiciousness always! May that Lord, who has been described as
the Supreme One with out equal or superior by the Upanishads shower me with
mangaLams always!"

adiyEn will be following closely the scholastic commentary of Sri SVC in Tamil.
adiyEn understands that he has written even a grander commentary in Sanskrit
for the Pancha Stavams. adiyEn has no access to them at this time.

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 adiyEn’s additional thoughts on individual words and passages will be added,
wherever appropriate. These will be identified as thoughts from adiyEn (VS) and
will follow after coverage of SVC’s bhAshyam on individual slOkams.
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Hastigiri's AbharaNam

Sri SVC’s Commentary

This slOkam is considered as a salutation to both Sri PerumdEvi ThAyaar and Her
Lord VaradharAjan. The Lord is addressed as Hari or the One, who takes away
(steals) the anishtams (dhurbhAgyams) of all. In another AchAryan’s Sri Sookthi,
Lord VaradarAjan is also addressed as Hari:

VegavathuttharE theerE puNyakODyAm HARI: svayam

Varadha: SarvabhUthAnAm adhyApi paridhrusyathE

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Meaning:

On the northern bank of the river Vegavathi, Hari NaarAyanan has appeared with
His PuNyakODi VimAnam. That Lord, who grants the desired boons to every one
and hence known as Varadhan is seen even today by all on top of the Hasthigiri.

Kuresar points out that Varadhan is “nissama-abhyadhikan” and has no equals or

superiors. He is known as “samAbhyaahdika daridran”. No one equals Him or
exceeds Him in vaibhavam. Swamy NammAzhwAr points out this tatthvam at two
places in his Prabhandhams:

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nissama adhyadhikan- thanks SrI Stakopa tatachar

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 “tann oppAr-illappan” about ThiruviNNagarappan,

“oppAr-mikkAr ilayAya maayA!”

Swamy Desikan has succinctly stated this matchless tatthvam of Lord Varadhan
as: “aruLALar thAmyeninum tamakkovvArE”.

The Upanishads state in unison that Lord DevarAja PerumAL (PeraruLALan /

Varadhan) has no equals or superiors: “yamm devam Oupanishadhee Sarasvathee
nissama-abhyadhikam abhyadhattha”. This declaration is based on the Sruthi
Vaakyam: “tamm tu Oupanishadham purusham pruccAmi”.

Lord Varadhan is addressed at the very beginning of this stavam as “svasti” or

“Su: + asti”. That His vaibhavam (irukkum iruppu) is well established as Deva
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Raajan. None of the others have any claim to this title as ThEpperumAL.

Svasti also refers to the Lord’s consort, PerumdEvi or MahA Devi. It is also Her
name. Hence Kuresar salutes the dhivya dampathis of Hasthigiri together here.

Atleast five Rg Veda Manthrams start with the auspicious word of Svasthi.
SrivathsAngAcchAr Swamy refers to one of the five Rks in his vyAkyAnam:

SviSt n #NÔae v&Ïïva> SviSt n> pU;a ivñveda>,

SviSt nStaúyaeR Airòneim> SviSt nae b&hSpitdRxatu.

svasti na indrO vruddhaSravA:

svasti na: pooshA viSvavedA:

svasthi na: tArkshyO arishTanemi:

svasti nO bruhaspati:dadhAtu

-- Rg I. 89.6

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This veda manthram points out that all these names refer to Him only and seek
His aasirvAdham. adiyEn has covered earlier this and other four Svasti
manthrams of Rg Vedham. KurEsar addresses the Lord of Hasthigiri with a very
meaningful ThirunAnaamam:

“hastigiri-masta Sekhara:” - Hasti Giri means Elephant Hill; “masta” stands for
masthakam or head or crest or peak. “Sekhara:” means abhAranam. Lord
VaradarAjan stands as the crest jewel of the Hasti Giri. SrivathsAngAcchAr
Swamy gives six interpretations for this ThirunAmaam:

1. The Lord on top of the Hastigiri was once worshipped by the dhig-Gajams
(elephants/hasthi that guard the directions): “dhingnAgai: architha: tasmin
purA VishNu: SanAthana:”. The name Hastigiri originated from this incident.

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2. Hastigiri got that name because it was surrounded by roaming elephants
around that hill (hasti-yUthAvrutO yathA).

3. Gajendhran worshipped the Lord here with lotuses and He came later to its
rescue, when its leg was tightly held by a crocodile (GajEndhra: kasccit aagatya
poojayan purushOttamam); hence this mountain was named Hastigiri after the
king of Hasthis, GajEndhran.

4. The lord incarnated on top of this hill, when Hasta nakshathram was in
ascendance; hence, the Lord is addressed as Hastee and His hill is referred to
as Hasti Giri.

5. Lord VaradarAjan is known for His boon granting abhaya PradhAna hastham
and it is for this hand gesture, He is known as Hastee and His hill is known as
Hastigiri.

6. Swamy Desikan salutes His might as the mighty mountain, which made the
mountain (on which He was standing) bend under His weight (“malai kuniya
ninRa malai”). That is why this mountain is called Hastigiri.

With Vedhic references and with the authority of PurANams, KurEsar prays in

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 this slOkam to Sriman Hari NaarAyaNan standing on top of Hasthigiri.

The second slOkam is recognized by the commentators as the one containing the
essence of the dhvaya Manthram, sacred to our tradition. This second slOkam is
also revered as the one containing Sri DevarAja manthram; hence it has
immense mantra siddhi.

Sriman SrivathsAngAcchAr Swamy has blessed us with a rich commentary on this

slOkam. adiyEn will cover that first and add then additional related information.
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 SLOKAM 2

ïIinix< inixmparmiwRna< AiwRtawRpirdandIi]tm!,

svRÉUtsuùd< dyainix< devrajmixrajmaïye. 2.

SrInidhim nidhim apAram arthinAm

arthitArtha paridAna dIkshitam |

sarva-bhUta-suhrdam dayAnidhim

devarAjam adhirAjam aaSraye ||

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Meaning:

adiyEn seeks refuge at the lotus feet of the Lord of all dEvAs, who is the
possessor of the wealth of DayA, who always thinks of the well being of His
creations (animals, birds, trees, humans, devAs and all chethnams and
achethanams). He has taken the vow to bless all of His BhakthAs, who seek Him
with the boons of PurushArthams. He is like a limitless mine of auspiciousness. He
is also the wealth principle for the Sarva MangaLa SvarUpiNi, PerumdEvi ThAyAr
Herself.

adiyEn’s preliminary observations

Here, KurEsar invokes the word “nidhim” three times in this slOkam (SrI-nidhim,
nidhim-apAram and dayA-nidhim) and qualifies “nidhim” with the most auspicious
“SrI” sabdham first, apAram (Limitless) and dayA sabdhams next. The Sarva
MangaLathvam of Sri sabdham (mangaLAnAM mangaLam) is placed at the very
beginning of this slOkam to invoke reverence for this divya mithunam (Divine
Couple).

He is apAra nidhi (an Ocean of wealth/aisvaryam, whose shores could not be

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 discerned). One can ask: For Whom is this apAra nidhi intended? Is it just for His
pleasure? Is He a miser, who hoards His apAra nidhi? No! He uses this
inexhaustible wealth for the benefit of those, who approach Him and seek those
aisvaryams from Him such as Jn~Anam, VairAgyam, AchArya Bhakthi, achala
Bhakthi for Him, BhAgavatha SevA BhAgyam, Kaimkarya Sri and last but not the
least, Moksha Siddhi. The Moolavar at Hastigiri wears in one of His hasthams, the
message “maa suca:” (Do not grieve).

The larger message is the charama slOkam: “Completely relinquishing all dharmAs,
seek Me alone for refuge. I will release You from all the sins”. KurEsar salutes
DevarAja perumAL here as “arthinAm apAra nidhim” .Who are these arthis, that
seek Him? He has already answered this question in Bhagavath Githai (7.16):
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ctuivRxa ÉjNte ma< jna> suk«itnae=juRn,

AataeR ij}asurwaRwIR }anI c Ért;RÉ.

caturvidhA bhajanthe maam janaa: sukrutinOrjuna |

aarthO jig~nAsu: arthArthI jn~Ani ca bharatarshabha ||

“Four types of men (and women) of good deeds worship Me, Oh ArjunA; these are
the distressed, the seekers after knowledge, the wealth-seekers and the men of
knowledge (Jn~Ani)”.

He is also the DayA nidhi. He has the wealth of Divine DayA or KaruNA. He has as
His wealth both the Devis: Sri and DayA. He has also three more: BhUmi, neeLA
and PaadhukA Devis. Here the emphasis is on the Aadhi Devi, Sri Devi and the
equally important DayA Devi, who became the object of adoration of Swamy
Desikan later at the ThiruvEnkatam hills. (Daya Satakam - Ebook # 16, http://
www.sundarasimham.org)

The prayer in this second SlOkam here is eight fold:

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1. SrInidhim aaSraye

2. SrInidhim devarAjam aaSraye

3. arthinAm apAram nidhim aaSraye

4. arthitArtha paridAna dIkshitam aaSraye

5. sarvabhUta suhrtam aaSraye

6. dayA nidhim aaSraye

7. adhirAjam aaSraye

8. devarAjam aaSraye

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Now, we will summarize the brilliant insights given by
SrivatsAngAcchAr Swamy to these eight fold salutations:
SrInidhi dEvarAjan

SrInidhim aaSraye: He is the treasure for Sri Devi Herself as saluted by

Thirumangai Azhwar in his Paasuram: “thiruvukkum thiruvAhiya SelvA” (Periya
Thirumozhi : 7-7-1).

Thirumangai AzhwAr is saluting TherazhundhUr Aaamuriviappan in the above

paasuram, but he has Lord VaradarAjan in mind, the ThirunAmam after
“thiruvukkum thiruvAhiya SelvA” reveals it. Thirumangai AzhwAr’s complete
mangaLAsAsanam is: “thiruvukkum thiruvAhiya SelvA! dhaivatthuku arasE!”
Dhaivam stands for DevAs. “Dhaivatthukku arasu”, the emperor of DevAs
(DevarAjan ) is none other than Kanchi DevapperumAL or ThepperumAL. KurEsar
has this Thirumangai AzhwAr’s paaasuram passage in mind, when he salutes
VaradarAjan as “SrInidhim DevarAjam”.

arthinAm apAram nidhim - SrivatsAngAcchAr (SVS) Swamy cites another

Paasuram of Swamy NammAzhwAr (ThiruvAimozhi: 6-7-11) in this context. Swamy
NammAzhwAr’s reference to ThirukkOLUr PerumAl, “vaittha maa nidhiyAm
madhusUdhananai” has the echo for “apAram nidhim”. apAram is maa nidhi or

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 immeasurable/limitless nidhi. For those, who approach Lord VaradarAjan
(arthinAm), He is “apAra nidhi”.

arthita artha paridhAna dhIkshitam - For those who seek His anugraham, He
grants all that they seek of Him. As ALavanthAr pointed out in his famous slOkam
that Lord VaradarAjan’s profound grace makes a deaf one hear, the lame one run
and the dumb one speak. With Lord Varadhan’s grace, Devendhran regained his
kingdom; Kuberan became the Lord of wealth; King KaarthaveeryArjunan became a
mighty emperor; Janaka MahArAjan gained Moksha Siddhi. He is thus Sakala
Phala-pradhan. He has vowed and has taken the DhIkshai (DhIkshithan) to grant
the many boons requested of Him. He is thus the artha pradhAna dhIkshitan.

sarvabhUta suhrdam aaSraye: KurEsar has in mind the GitA SlOkam based on an
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expansion of the SvEtaasvatAra Upanishad passage:

“sarvasya SaraNam suhrudh”,

“suhrudam sarvabhUtanAm Jn~AtvA mAm saantimrucciati”.

dayAnidhim aaSraye: The Tamil equivalent for DayAnidhi is “PeraruLALap

PerumAL”. Swamy NammazhwAr salutes Him as “aAruLAzhi ammAnaik
kaNDakkAl” (TVM: 1-4-6). Kaliyan refers to this DayA nidhi in his Peria
Thirumozhi: 9.5.10: “thirumAmaLaip PeRRum yenn nenjaham kOil koNDa
PeraruLALan”.

Swamy Desikan refers to all these naamams in his Hasthigiri MahAthmyam, when
he addresses the poets:

vmfmi[f p<lvIaf ! `Rqaqpf epRmaeq[fBmf-

`Rqazi `mfmae[[fBmf, tiRmk^qpf epbfBmf–

'[f enwfcmf Ekayilfeka]fd

EprRqaqer[fBmf, viypfpaviRT\TmfpF kArp<r]fd

kR^]kfkd^l, 'vfv]f]mfEpCvIaf :et[f[pagfEk.

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vammin! pulaveer! aruLALap perumAL yenRum,

aruLAzhi ammAn yenRum, thirumAmahaLaip peRRum-

yen nenjakam koil koNDa

peraruLALan yenRum, viyappa viruthUthumpadi

karai puranda karunaikkadalai, yevvaNNam pesuveer? -

Ithenna paankE?”.

devarAjam aaSraye - KurEsar has Swamy NammazhwAr's mangaLAsAsanams:

“ayarvaRum amararkaL adhipathi” (TVM: 1.1.1) and “imayOr
talaivA” (Thiruviruttham: paasuram 1). Swamy Desikan later endorsed that view in

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UpakAra Sangraham, where he pointed out: “Prathama satakE Veekshya
Varadam” (Swamy NammazhwAr visualized Varadhan in the First centum of his
ThiruvAimozhi).

adhirAjam aasraye - adhirAja Sabdham according to SVS Swamy refers to the

PradhAna (chief) devathai of a Yaj~nam. He was the One, who received the havis
in BrahmA’s Yaj~nam on top of Hastigiri.

iÖrd izoir sIça sÒvan! pÒyaene>

turg svn ve*a< Zyam¦ae hVyvah>,

dvirada Sikhari seemnA sadmavAn padhmayOne:

turaga savana vedyAm SyAmaLO havyavAha: |

- - Sri VaradarAja PancAsat, Slokam 1

He was adhirAjan in the BrahmA’s asvamEdha Yaagam. As sarva Yaj~na BhOkthA,

He appeared in His shyAmala roopam and directly received the havis instead of

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 through Agni, whose antharyAmi He is.

Thus this DevarAja manthra SlOkam contains a wealth of information about Lord
VaradarAjan and His Vaibhavam.
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 SLOKAM 3

inTyimiNÔypwaitg< mhae yaeignamip suËrg< ixy>,

APynuïvizrSsu Ê¢Rh< àaÊriSt kirzElmStke. 3.

nityam indriyapathAatikam mahO

yOginAmapi sudUragam dhiya: |

api anuSravSirassu durgraham

prAdurasti kariSaila mastake ||

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The third slOkam originating from the mind and lips of KurEsar in front of Lord
Hasthi GirIsan and AchArya RaamAnujA has this padha anvaya kramam (prose
order form):

indriya-patha-atikam, yOginAm dhiya: api sudUrakam,

anuSrava Sirassu api durgraham, maha: kariSaila mastake

nityam prAdurasti

Meaning

1. indriya-patha-atikam (nityam prAdurasti): VedAs point out that the Supreme

Brahman can not be seen, grasped, heard or experienced by physical senses
(maamsa Chakshus et al):

“na cakshushA-gruhayatE naapi vaacA , yat tat adhrEsayam,

agrAhyam.. acakshushu: srOtram ...nityam vibhu, namaamsacakshu:

abhiveekshatE tamm”.

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 2. yoginAm dhiya: api sudUrakam - There are only two ways to see the Lord
according to the Upanishads. One is by Veda-adhyayanam and the other is by
practice of Yogam (SvAdhayAyascchakshurutha yEkamasya yOgO dvidIyam
abhiveekshaNAya). yOgam with the discipline of yama-niyamA et al is done by
yOgis like ParAsarar, the author of VishNu PurANam. Even for them, the great
effulgence on top of the Hasthigiri is unreachable through their mental
faculty. It is far, far away (sudhUrakam) from their ken.

3. anuSrava Sirassu api durgraham - That which is taught by an AchAryan and

learnt through hearing is anusravam or Sruthi. Their head is the Upanishad
part (anusrava Siras). Even those Upanishads can not fully fathom that great
Supreme effulgence on top of the Hasthigiri.
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4. maha: kariSaila mastake: That supreme effulgence is like crores of Suns

(PahalOn pahal ViLakkaha Param Sudar thOnRiyathE). It was like the rising of
the thousand crores of Suns during the day. When that Supreme effulgence
appeared, the regular Sun paled into insignificance, Chandran’s jyOthi was
bedimmed as well as of the stars, Agni and Lightning. All of the latter have
their radiance from a miniscule portion of that Param Sudar (na tatra SuryO
bhAti, na candra-tArakam nEmA vidhyutO bhaanti kutOyamagni:, tamEva
bhAntumanubhAti nityam tasya bhAsA sarvamidam vibhAti). That mighty
effulgence appeared on top of Hasthigiri and stays there forever.

5. maha: kariSaila mastake nityam prAdurasti - On top of the Elephant hill

manifested the Supreme effulgence out of its own sankalpam to stay there
eternally. Kaanchipuram’s Hasthigiri is the center of that Svayam-Vyaktha
KshEthram, where the Lord appeared out of His own sankalpam. Swamy
Desikan points out that Lord VaradarAjan appeared in the first yugam in
response to the asvamEdha Yaagam performed by BrahmA; He protected
GajEndhran in the next yugam of trEthA. In the dvApara Yugam that followed
trEthA, He blessed Deva Guru, Brahaspathi. In Kali Yugam, He is worshipped
by Adhi Seshan as the Supreme effulgence on top of Hasthi Giri on the banks
of Anantha Saras. Thus He is present in all the four Yugams for blessing His

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BhakthAs in His self-manifested form.

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Supreme Effulgence

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Sadagopan.org

pavithrANam
pavithrANam pavithram-thanks
pavithram-thankssrisrisatatkopa
statkopatatachar
tatachar

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 SLOKAM 4

vi‘ka ïuitmtmi‘kamyI yen p‘ivtivñzaoya,

Sviïya kirigrernui³ya< viò m&òvrd< tmaïye.

vallikA Srutimata-mallikAmayee

yEna pallavita viSvaSaakhayA |

svaSriyA karigire: anukriyAm

vashti mrushTa-varadam tamAsraye ||

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The prose order (anvaya kramam) for this slOkam is:

Sruthimatha-mallikAmayee vallika yEna pallavitha visvasAkhayA ,

svasriyA karigirE; anukriyAm vashti tamm Mrushta-Vardaham aasrayE.

Meaning:

Sabdha SlEsham or double meaning is used by KurEsar in this slOkam. MrushTa

Varadhan or parama parisuddha Varadhan is saluted here. That most sacred of
the sacred, Varadhan (pavitrANAm pavitra svaroopan) and the most auspicious of
the auspicious Boon-granting Varadha Prabhu (mangaLAnAm ca mangaLa Varadhan)
is saluted here by KurEsar. He is sampoorNa Jn~Ana Moorthy (poornam idam
poornamidha: poorNAt poorNamudacatE). SaraNAgathi is performed by KurEsar
to this Parama mangaLa, SampoorNa Jn~Ana Moorthy, Lord VaradarAjan.

KurEsar articulates the longing of the VedAs, which wish to emulate the
Hasthigiri on which He stands; His form is like a mighty tree with many creepers
clinging to Him as the aadhAra Vruksham for the Vedams. The Elephant hill
reveals to the world the glories of the Lord standing on it, where as the VedAs
circling Him are unable to reveal the glories of their Lord with equal efficacy.

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 They (the Vedams) long to have the BhAgyam of the Elephant hill, which permits
it to have the felicity to reveal the Vaibhavam of the Lord.

1. Srutimata-mallikAmayee vallikA - Sruti is Vedam; Srutimata-mallikAmayee is

the most famous celebrated Vedams. VallikA is creeper clinging to a tree
(Kozhu Kombhu). What is that gigantic tree? It is none other than Lord
VaradarAjan standing on top of the Hasthi Giri.

2. yEna pallavita viSvaSaakhayA - That tree has many branches (SaakhAs like
Veda Saakhais). At the end of all these branches are tender leaves and
blossoms (viSvaSaakhayaa pallavitam). The sabdha SlEsham or double meaning
is about the branches (SaakhAs) seen on the tree of Lord and the Veda
Vruksham having many SaakhAs.
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3. svaSriyA karigirE: anukriyAm vashTi - The Vedhams through its lustre

(svaSriyA) would like to equal (anukriyA) the lustre of Hasthi Giri, which is
resplendent with the lustre by having the Lord on top of it. Vedam wishes
(vashTi) to have the samathvam in lustre to the Kari Giri, which has been
blessed to have the radiance by virtue of the Lord taking residence on its top.

4. tamm mrushTa varadam AasrayE - adiyEn (KurEsar) would like to take refuge
at the sacred feet of Parisuddha Varahdan resting on top of Hasthi Giri.

VedAs are classified under three headings:

1. The Knowledge (jN~Ana ) branch;

2. The code of actions or conduct (karma KaaNDam) and

3. UpAsanA (coming into the close proximity of the Supreme Self)

The word Rk stands for Jn~Anam, the Yajur stands for Karma and Saama stands
for the UpAsanA. Each of these Vedhams has many branches (SaakhAs). For
instance Rg Vedam has 21 SaakhAs. Saama Vedam has 1000 saakhAs.

The Hiranyagarbha hymn (Rg Vedham X.121) salutes the mighty creator, “the

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source of golden light, the Lord of divine effulgence”. This hymn concludes that
Lord alone will be the object of our adorations.

Yajur Vedham tries to describe the glories of the Lord this way (Yajur Vedham:
XL.8):

“He, the Lord, effulgent,--ever pure and very much above the sins, has been
circumscribing us from all the sides. He is the One with penetrating wisdom (a
superb poet), intelligence personified, extending in all parameters, self-existing,
and judiciously just as much and as it ought to be, He creates commodities (of
Knowledge and wealth) for His ever-existing people”.

Vedam tries thus to celebrate His glories and does not do full justice. The Hasthi
Giri however succeeds without any strenuous efforts by simply having the

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sambhandham of the Lord. Vedam longs to have the bhAgyam of the Hasthigiri
and tries to attain equivalence to it by staying as the creepers circling the Mighty
Lord, who stands as a gigantic tree on top of the Hasthi Giri.

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 SLOKAM 5

y< prae]mupdeztSÇyI neit neit prpyuRdast>,

vi´ ySt< Aprae]mI]yTye; t< kirigir< smaïye. 5.

yamm parOksham upadeSatastrayee

neti neti paraparyudAsata: |

vakti yastam aparOksham Ikshayati

yEsha tamm karigirim samAsraye ||

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Meaning:

adiyEn takes refuge at Hasthigiri, which makes it possible for every one to see
and worship Lord DevAthirajan, who is beyond the reach of all human senses
(indhriyams) according to the VedAs (BruhadhAraNyakOpanishad). Those VedAs
say according to our poorvAchAryAs that this Lord of Hasthigiri is not limited to
being of this dimension or form or limited to existing as the indweller of sentient
and insentient forms.

SrivatsAnkAcchAr Swamy points out that this slOkam is linked to

MoorthAmoortha BrahmaNam section of BruhadhAraNyakOpanishad,
UpayalingAdhikaraNam of Sri BhAshyam and the asthra-bhUshaNa-adhyAyayam
of the Upanishad. adiyEn will summarize his comments below:

MoorthAmoortha BrAhmaNam section of the Upanishad explains that the Lord is

present in the form of sentient and insentient objects. The sentient form with
the Jeevan inside is not visible to the human eye. He is the antharyAmi Brahmam
inside them. The Upanishad goes on to say that as the indweller of the sentient
and insentient, the Supreme Being adorns a yellow pithAmbharam (silk vasthram).
The PramANam is:

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tSy hEtSy pué;Sy yta mharjn< vas>

tasya haitasya purushasya yatA mahArajanam vaasa:”

This is the opposite of the adhvaithic view, which stresses that Brahmam is only
nirvisEsha Brahmam (attributeless form). Veda VyAsaa’s views on Brahma
Soothram refute this nirguNa Brahmam aspect. In the UbhayalingAdhikaraNam,
Vedha VyAsar states:

àk¯tEtavÅv< ih àit;exit ttae ävIit c ÉUy> (pyuRdasm!)

“prakrutaitAvattvam hi pratishedhathi

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tatO braveeti ca bhUya:”(paryudAsam)

Vedam says in this context: “na hi yEtasmAt iti na iti anyat paramasti”. This
manthram points out that the Supreme Being does not confine Himself to
MoorthAmoortha Brahma Roopam, but He exists in many other states.

SrivatsAnkAcchAr Swamy pays tribute to KurEsar’s skills in interpreting the

above Upanishad Vaakyams through incorporation of these insights into this
slOkam. Upanishad seems to say that You can experience Lord VaradarAjan (The
Supreme Being) in MoorthAmoortha Roopam. Hasthigiri seems to say, “not so”, You
can see Him on top of me (Hasthigiri) directly adorning the sentient and
insentient as body and Aayudhams. Therefore, it is better to see Him with one’s
own eyes on top of Hasthigiri instead of feeling agitated over the inability to see
Him with indhriyAs as mentioned by the Upanishads. Therefore KurEsar says: “Let
us reach the Hasthigiri to see Him to our heart’s content and to worship Him
there”. Hasthigiri makes Him visible for us; we are able to see the Lord with our
physical eye and experience Him with our Jn~AnEndhriyams as well. The hill of
Hasthigiri thus makes it possible for us to access and enjoy the SubhAsraya
dhivya mangaLa Vigraham of Lord VaradarAjan. He becomes aparOksham (easily
visible to the human eye) on top of the Hasthigiri. KurEsar therefore recommends

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 us to reach that mighty Karigiri and seek that sacred hill as our refuge.
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divyamangala vigraham-thanks SrI Narasimhan sampathkumar

Swamy Desikan referred later to Lord VaradarAjans aparOksha Sevai on

Hasthigiri this way:

p<Rd[f m]ivrmakpf epa[fbaYMlpf-

pirkiRti mBvak ma[f t]fdaktf

etRqf mRqf vaQAbyak ~gfkargfkqf-

caafgfkwfcgfkakm[nftikiaiyak

;RFkgfkqIArnfTwfcrgfkqak

;Rp>tma^lv[ma^lyakkf

kRd{RvamAbyi[f epaRqagfk]f][f

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 kaikiaiEmlf ni[fB `^[tfTgfkakfki[fbaE[.

purudan maNivaramAhap ponRAmoolap-

pirakruthi maRuvAha , maan thaNDAkat-

theruL maruL vaaL uRaivAha, aangArangaL

Saarngam SankhAha, manam tihiriyAha

irudikangal eeIrainthum sarangaLAha,

irubhoothamAlai vanamAlayAhak-

garudun urvAm maRayin poruLAm kaNNan

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karigiri mEl ninRu anaittum kaakkinRAnE

---adhikAra sangraham: Paasuram 41

Here, Swamy Desikan describes how all the tattvams rest / adorn the ThirumEni
of Lord VaradarAjan. First Swamy recognizes Lord VaradarAjan as “garudan
uruvAm maRayin poruLAm kaNNan”. Garudan’s sarIram is vedam as Swamy
Desikan himself describes in one of the slOkams of Sri Garuda PancAsat:

neÇ< gayÇmUce iÇv&idit c izrae namxey< yjU<i<;

DNda<Sy¼ain ix:{yaTmiÉrjin z)EivR¢hae vamdeVym!,

ySy StaemaTmnae=saE b&hidtrgét! ta†zaçatpuCD>

SvaCDN*< n> àsUta< ïuitzt izoraiÉòutaTma géTman!.

netram gaayatramUce trivruditi ca SirO

nAmadheyam yajUmshi

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 chandhAmsyangAni dhishNya Aatmabhi: ajani sabhair-

vigrahO vamadevyam |

yasya stOmAtmanOasau bruhaditara garut

tAdrusAmnAta puccha:

svAcchandyam na: prasUtAm SrutiSata Sikhara

abhishTutAtmA garutmAn

-- Sri Garuda PanchAsath: slOkam 3

Meaning:
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StOma Saamam is the AathmA for Garudan; Gaayathra Saamam is His eye; trivrth
Saamam is His head; Yajur manthrams are His names; the different chandas
(metres) are His limbs like hands; the seats allocated in DhishNya Yaagam are His
hooves; VaamadEva Saamam becomes His body; the bruhath and rathanthra
Saamans become His wings; the Yaj~nAya~njeeya Saamam becomes His tail. Thus,
Upanishads salute Garudan as Veda Svaroopi. May He bless us to be free from
KarmAs and show us the way to Mukthi.

Swamy Desikan salutes Lord VaradarAjan as the meaning behind the body of
Garudan, the Vedams here. VedAs salute the Lord as the Sakala tattva Svaroopi
adorning those tattvams as His weapons and jewelry (AabharaNams). The Lord
stands there on the top of Hasthigiri as the lamp with supreme jyOthi wearing all
chEthnams and achEthanams as His Aayudhams (weapons) and Jewelery
(AabharaNams) to delight all the world and performs His duties as the protector
of the Universe. (Garuda Pancasat - Ebook # 65; http://www.ahobilavalli.org)

The links between the AbhAraNams/Aayudhams and the tattvams in Swamy

Desikan's paasuram are as follows:

1. purudan/Jeevan - Jeevan is the MaNi varam /the supreme gem Kousthubham.

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 Jeevan is Jn~Anadha, amala, aNutva Svaroopi. It is one of the tattva thrayam
or tattva triads. The other two are achEthanam (insentient) and Isvaran (the
Lord).

2. PonRA moola prakruthi maRu aaha - the eternal Moola Prakruthi becomes the
Sri Vathsam mole. Moola Prakruthi is one of the triads constituting
achEthanam. The other two are Kaalam and Suddha- Satthvam. Moola
Prakruthi is also referred to as thriguNa Dhravyam or three-fold vasthu or
aksharam, avidhyai and Maayai.

3. maan thaNDu aaha - the tatthvam known as MahAn becomes the mace revered
as KoumEdhaki in Lord VaradarAjan’s body. MahAn arises from Prakruthi and
the three kinds of ahankArams (Saathvika, Raajasa and taamasa ahankArams)

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arise from MahAn.

4. theruL vALL aaha - Jn~Anam becomes the Lords’s sword (nandhakam).

5. maruL vaaLL uRayAha - aj~nAnam becomes the sheath of nandhakam.

6. aankArankaL Saarngam Sankhu aaha - The taamasa ahankAram and Saathvika

ahankArams become the Lord’s bow (Saarangam) and the Conch
(Paanchajanyam).

7. manam thihiri aaha - the Manas tatthvam, which also arises from Moola
Prakruthi becomes the Lord’s rotating Disc (Sudarsanam) and rests on His
upper right hand.

8. irudikangal eerainthum sarankaL aaha - the five JnAnEndhriyams are: thvak,

grANam, rasanaa, chakshus and srOthram that reside respectively all over the
body; as thvak, at the nose as grANam, at the tongue as rasanaa /taste, at the
eye as Chakshus and at the ear holes as SrOthram). The five karmEndhriyams
are: Vaak, PaaNi, paadham, paayu and upastham: vaak is present subtly at eight
places like the heart, throat, lower portion of the tongue, jaws, teeth, lips,
nose and the head; paaNi is present as the ten fingers; paadham are the two

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 feet; paayu is aasana dhvAram and upastham is the symbol of men and women).
On Lord VaradarAjan’s body, the five karmEndhriyams and the five
Jn~AnEndhriyams stay as the ten arrows for the bow.

9. irubhootha maalai VanamAlai aaha - the five tanmathrams and the five
Bhoothams become the VanamAlai adorning Lord VaradarAjan’s chest. The
five bhoothams are: AakAsam, Vaayu, Agni, Appu/Jalam and Pruthvi. The five
tanmAthrams are: Sabdha, Sparsa, Roopa, Rasa and Ghandha tanmAthrams.
The tanmAthrams are in between the individual Bhoothams. RaajasAhankAram
aids the taamasa ahankaram to produce Sabdha tanmAthram, which in turn
gives rise to AakAsam. From AakAsam sparsa tanmAthram arises. From latter
tanmAthram arises Vaayu; from Vaayu arises roopa tanmAthram, which is the
parent of Agni; from Agni arises rasa tanmAthram, which gives birth to Appu.
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From Appu/Jalam arises Ghandha tanmAthram, which in turn gives rise to

Pruthvi. The tanmAthram occurs between two bhUthams and is the kaaryam
for the former bhUtham and the kaaraNam for the latter BhUtham.

Thus all the tatthvams associated with the ChEthanams and the achEthanams are
all adorned as the weapons and aabharaNams by Lord VaradarAjan and these
tatthvams, which are not readily visible to the eye of a human are made visible in
the form of aayudhams and aabharanams by Lord VaradarAjan, the Isvaran and
the owner of all chEthanams and achEthana tatthvams. The SarvEsvaran, Lord
VaradharAjan stands as Param JyOthi on the top of Hasthigiri as SarvAyudha,
SarvAbharaNa- Bhooshithan, very readily visible to human eyes and receives their
worship.

Instead of studying Upanishads and getting confused about the ParOksha

savroopam of the Lord, one can climb up the Hasthigiri and very easily see the
Lord as aprOksha Moorthy discernible to our senses. The glory of making the Lord
easily visible to us belongs to Hasthigiri according to KurEsar. Therefore, KurEsar
salutes that sacred hill, Hasthigiri.

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 Sadagopan.org
param jyOthi- thanks SrI PR Srinivasan

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 SLOKAM 6

@; $z #it in[Ry< ÇyI Éagxeyrihte;u nae idzet!,

hiStxamin n in[Ryet kae devrajmymIñriSTvit. 6.

yEsha Isa ithi nirNayam trayI

bhAgadheya-rahiteshu nO diSet |

hastidhAmani na nirNayate kO

devarAjam ayam Isvarastviti ||

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Meaning

In the previous slOkam, KurEsar instructed us that it is much easier to ascend

the Hasthigiri to comprehend the Lord as SarvEswaran instead of laboring
through the study of Upanishads to understand His SarvEsvara tatthvam. In this
slOkam, KurEsar assures us that there will be no doubt for anyone, who has the
SevAbhAgyam of Lord VaradarAjan at Hasthigiri to recognize Him as the
ParamAthmA. The sevai of Him even once there would dispel all doubts about His
SarvalOka SaraNyathvam (being the object of refuge for all the worlds).

KurEsar points out that VedAs might help a few comprehend the nature of the
Supreme Being, but will not help even them understand that Sriman naarAyaNan is
that Supreme Being and all the other dEvathAs are bound by their karmAs (Karma
Vasyars) and do not have the power to grant the supreme boon of Moksham. The
VedAs do not lead them to conclude decisively that other devathAs are not
appropriate to approach for Moksham. One needs AchArya anugraham and poorva
janma sukrutham to belong to the path of Naatha-Yaamuna -RaamAnuja
paramparai to become the bhaagyasAlis to understand and follow the
SaraNAgathi route as a Mumukshu. These BhAgyasAlis are described by AzhwAr
as “bhAgyamEndhip-Paran adiyAr” according to Sri VatsAngAc-chAr Swamy.

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KurEsar describes those, who do not have this good fortune as “bhAgadheya-
rahitA:” in this slOkam. Studies of Vedam and Upanishads do not help these
unfortunate ones to conclude clearly that Sriman naarAyaNan is that Supreme
Being. On the other hand, those who are blessed to have the SevA-BhAgyam of
the Lord on top of the Hasthigiri, there is no doubt about understanding this
archAmoorthy with the ThirunAmam of VaradarAjan (The greatest boon-giving
Lord) as that Supreme Being, Sriman naarAyaNan. These blessed ones
comprehend readily this is the Lord, who is the Lord of all Lords, who alone can
grant Moksha Phalan to Mumukshus (those who covet Moksham). From simple ones
to great scholars have no difficulty in recognizing without doubt that
VaradarAjan is that SarvEsvaran.

Those who study the VedAs (trayI) are not helped with the insight to recognize

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BhagavAn as the SarvEsvaran, Sriman naarAyaNan. Such people are unfortunate
ones and Vedam does not give them clear directions (bhAgadheya-rahiteshu,
yEsha: Isa: iti nirNayam trayI na disati); On the other hand, those BhAgyasAlis
blessed with the darsana soubhAgyam of the Lord on His Hasthigiri have no
difficulty whatsoever in recognizing Him as the DevAdhi Raajan and SarvEsvaran.
Kuresar asks:

“How can one fail to recognize the Hasthigiri Naathan as the Parabrahmam?
(hastidhAmani tu devarAjam ayam Isvara: iti ka: na nirNayeta?)" .

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 SLOKAM 7

hE ! k…†ò(iÉinivòcetsa< inivRze;sivze;taïym!,

s<zy< kirigirnuRdTysaE tu¼m¼¦gu[aSpde hraE. 7.

hai! kudrushTi-abhinivishTa-cetasAm

nirviSesha-saviSeshataaSrayam |

samSayam karigiri: nudati asau

tunga-mangaLa guNaaspade harau ||

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Meaning:

This great and unique Hasthigiri completely banishes all misconceptions of sinners
with distorted views, who have repeated doubts about the Supreme Lord, Sriman
naarAyaNan’s auspicious attributes. Due to their dhurbhAgyam, they insist that
Sriman naarAyaNan is One without attributes (nirviSesha brahmam) and He
displays some times auspicious attributes (saviSesha brhamam).

SrivatsAngAcchAr Swamin’s commentary

Those with twisted views assert that the Supreme being is devoid of any
attributes and that He is a Jata Brahmam; others concede that the Sathyam
(Truth), Jn~Anam(True knowledge) are nothing but Brahma svaroopam. The
followers of Yaadhava-PrakAsA hold that Brahmam takes on three forms: Isvara-
avyAkruta- prANa roopams. In their views, when Brahmam as Isvaran has
saviSeshatvam (KalyANa GuNams) and as nirviSesham (without attributes) in its
true state as Brahmam. These twisted and incorrect views have been criticized as
untenable by AchArya RaamAnujA in Sri BhAshyam and Swamy Desikan in Satha
DhUshaNi and Paramadha Bhangam. Manu, the first law giver has said that such
distorted views emphasizing unreality arises due to the influence of thamO

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GuNam of the proponent:

“yaa vedabhAhyA: smrutayO yaasccha kaascca kudhrushTaya:

sarvAstA: nishphalA: pretya tamonishTaa: hi thA:”

When the BhAgyasAlis climb the Hasthigiri and have the darsanam of Lord
VaradarAjan even once, all their doubts are cleared and their kudhrushtis are
cured. Upanishads refer to the untying of all knots of doubts in the heart as they
have the sevai of the ParAthparan:

“bhidhyatE hrudhaya granthi: cidhyante sarvasamsayaa:

kshIyantE cAsya karmANi tasmin dhrushTe parAvare”

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The lingering doubts in the minds of Kudhrushtis about the two forms of Brahmam
(saviSesham and nirviSesham), the two kinds of Mukthi (VidEha and Jeevan
Mukthis) disappear totally. That happens when those with distorted views have
the darsana soubhAgyam of the archA ThirumEni of the Lord of Hasthigiri. They
realize that the Lord is SarvaguNAthmakan (Possessor of all mangaLa GuNams)
and He has no hEyams (blemishes of any kind). KurEsar incorporates this thought
housed in Sri Poushkaram (I-31 & 32):

“SandarsanAt akasmAccha pumsAm sammUDacetahasAm

kuvAsanA kubuddhisca kutarkasca kuniscaya:

kuhetusca kubhAvsca naastikatvam layam vrajet”

Even an accidental darsanam of the Lord by those with ignorance arising from all
kinds of bad attitudes and distorted learning are cured and their non-belief is put
to rest forever. KurEsar states categorically that the erstwhile doubts of all the
kudhrushtis are banished (samSayam nudati) through the darsanam of the tunga-
MangaLa-guNAspatan (abode of all auspicious GuNAs). KurEsar recognizes this
transformation as a wonderful act of the Lord of Hasthigiri.

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 Additional Comments (V. SaThakopan):

KurEsar’s choice of words is marvelous. He describes the deluded ones as

“Kudhrushtis” and their persistent mind set holding such views (kudrushTi-
abhinivishTa-cetasAm) as caused by their paapa visEshams. They insist that the
Lord is devoid of KalyANa GuNams and that He is just nirviSesha, JaDa Brahmam.
They say that the Lord, who is nirviSesha Brahmam assumes the saviSesha form
some times.

Our SiddhAntham is based on the doctrine that the Supreme Being is Suddha
Satthva Mayam and does not have the thriguNams like us. He is free of all
blemishes (DhOshams of any kind). We believe that the Supreme Being is full of
KalyANa guNams:
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ya: sarvaj~na: sarvavid, guNesa: sathyakAma: sathya sankalpa:,

parAsya Saktir-vividhaiva sruyate svabhAvikI jn~Ana bala kriyA ca,

samasta kalyANa guNAtmakOsau!”

Our Lord is aparimitha-UdhAra-guNa Saagaram (Ocean of limitless, auspicious

atributes). Swamy NammAzhwAr salutes these anantha KalyANa GuNa svaroopan
as: “yeNN perukkanalatthu, vaNN puhazh” and therefore Swamy NammAzhwAr
instructs us to worship this Lord (iRai sErmin) and to contemplate on this Lord
(iRai uLLUha). The fruit of this worship is infinite bliss (veevil inbham) says
SatakOpa Soori and pays tribute to His infinite and splendourous attributes
(veevil Seeran) at His place of residences such as ThiruvEnkadam and
ThirumAlirum ChOlai.

KurEsar follows Swamy NammAzhwAr’s steps in saluting Hasthigiri, the hill on

which the Lord Stands. Swamy Desikan followed His poorvAchAryAs --Swamy
NammAzhwAr and KurEsar--and saluted the ThiruvEnkaDam Hills at the very
beginning of his DayA sathakam.

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 Sadagopan.org
udhAra guNa sAgaram - thanks SrI PR Srinivasan

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 SLOKAM 8
KurEsar reminds us of the power of the sacred hill, Hasthigiri, which makes it
easy for all of us to come close to the Lord and bless us with the darsana
SoubhAgyam. The eighth SlOkam contains these thoughts.

NyaytkRmuinmuOyÉai;tE> zaeixtE> sh kwÂn ÇyI,

jae;yed!hirmn<hsae jnan! hiStxam skl< jn< Svym!. 8.

nyAya tarka muni mukhya bhAshitai:

SOdhitai: saha kathancana trayee |

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jOshayet harim anamhasO janAn

hastidhAma sakalam janam svayam ||

Meaning:

Vedams are strenuously researched by SadAchAryAs and VidvAns to reveal their

essence, Sriman nArAyaNan. Other approaches in comprehending the Isvaran and
His tatthvams are by traveling on the slippery slopes of nyAya Saasthrams
(Poorva MeemAmsam and Utthara MeemAmsam), tarka Saasthrams and the
SadupadEsams of great sages like VyAsar, ParAsarar et al. The people of this
world assist themselves through one or more of the above approaches of our
MahA PurushAs and Saasthrams with great effort, get rid of their sins and
become eligible to have the experience of the Lord and appreciation of the Isvara
tatthvams. While people follow these arduous tasks in their search for the Lord,
this Sacred Hill of Hasthigiri by itself makes it possible for all people to have the
Darsana SoubhAgyam of the anantha KalyANa GuNa Poornan, Lord VaradarAjan,
effortlessly.

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SrivatsAnkAcchAr’s VyAkhyAnam

Only people with deep intellect can comprehend that the Supreme Being is Sriman
nArAyaNan with the help of Vedams. They need the help of groups of true nyAya
rules (Samyang-nyAya KalApam) instead of the nyAyams with false premises
(apanyAyams). The apanyAyam will dump them into the ditches of ignorance.
Alternatively, the quintessence of VedAs can be understood by the right kind of
tarka arguments or by the insightful words of Jn~Anam blessed by great sages
like Manu, VyAsA, ParAsarA et al. Even with all these help, those with jealousy
and ego can not succeed in their efforts to grasp the essence of Para-tatthva,
Parama-hitha, Parama-PurushArtham doctrines. One needs the blessings of the
glances of the Lord at birth (JaayamAna KatAksham) and SadAchArya anugraham
through upadEsam. Very few indeed are those, who are blessed to come out of

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such searches and truly understand the Lord as the Parama-Purushan, the one and
only Moksha-Daayakan. Such a Bhakthi for the Lord arises after thousands of
births, completion of austerity, penance and meditation without let. Then, their
paapams are destroyed and the Bhakthi for KrishNan (Sriman naarAyaNan) shines
like a rich flame:

jNmaNtr shöe;u tpaeXyan smaixiÉ>,

nra[a< ]I[papana< k¯:[e Éi´> àjayte.

janmAntara sahasreshu tapO-dhyAna-samAdhibhi: |

narANAm kshINa paapAnAm krishNe bhakti: prajAyate ||

-- lagu atrismrti

While, a Mumkshu (one desirous of Moksham) goes through all these “impossible”
efforts, the Sacred hill of Hasthigiri makes it so easy for any one from children
to the untutored (AabhAla GOpAlam) to have the comprehension of the Supreme
Lord as The One, who is standing on top of it. It seems to invite all the people

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 with every level of Jn~Anam and tell them:

“Here is Lord VaradarAjan; He is the Supreme Being. There is no One equal to

Him or greater than Him. Please come and have His darsana SoubhAgyam”.

Hasthigiri seems to instruct these struggling people: “Saasthra Jn~Anam is very

difficult to master and leads to all kinds of difficulties because of the agitations
of the mind. Listen to my instruction and comprehend the Lord and get yourself
freed from all binding KarmAs (Saastra Jn~Anam bahu klesam buddhe: calana-
kAraNAt, upadesA: harim bhudhvA viramEt sarvakarmasu)”.

1. nyAyam approach and the dangers: Those who do not know how to truly
comprehend the dangers of apacchedha nyAyam will end up giving prominence
to nishEdha Vaakyams (prohibitive rules) and become objects of laughter.
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2. tarka Saasthram approach: Naatha Muni defined through his Sri Sookthi,
nyAya tatthvam, the way to use of tarka Saasthram. Swamy Desikan built on it
and showed us further the way to use tarka Saasthram in nyAya Parisuddhi.
Speaking of the importance of tarkam to understand the Lord, Sage Manu
says:

Aarsham dharmOpadesam ca vedasAstra-virOdhinA

yastarkENaanusandhatte sa dharmam veda, netara

Sage Manu defines what is the true Jn~Anam and what is not. The
instructions of Rishis without VirOdham to Vedam becomes Dharmam, when
laced with tarkam. Others are not true dharmam. The importance of
understanding Vedic meanings with the help of its six angams is stressed by
the following slOkam:

itihAsa-purANAbhyAm vedam samupabramhayet

bhibhehtyalpa-SruthAd vedO maamayam pratarishyati

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 Meaning:

Vedam has to be understood properly with UpabrahmaNams like

IthihAsams and PurANams as well as with Samyag-nyAya-tarakams and
niruktham of Yaaskar. Those who imperfectly and superficially read VedAs
will make the Vedams themselves tremble about what is happening to them.

3. MeemAmsam approach: Jaimini’s inner thoughts were revealed by Swamy

Desikan in his Sesvara MeemAmsA and MeemAmAmsa PaadhukA and he has
rejected in them the wrong interpretations of Poorva MeemAmsakAs
(MeemAmsa PaadhukA is a series of 173 SlOkams instructing us to perform
dharmA in accordance with MeemAmsa Saasthram; Sesvara MeemAmsA proves
that Sage Jaimini’s Poorva-MeemsA SoothrAs are not at variance with Sage

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VyAsA’s Uttara MeemAmsA (Brahma SoothrAs). Swamy Desikan provides
conclusive proof to the fact that Jaimini accepted Isvaran as the Supreme
Lord. He proved in this work that MeemAmsA is a Unitive Saasthram /Eka
Saasthram, which happens to be organized into two parts as Poorva and
Utthara MeemAmsam). Those, who can not follow these truths will be deluded
and will not see the Lord with the help of studying MeemAmsa Saasthram.
BhagavAn in His Geethai (7.3) states the plight of those, who fail to
comprehend His tatthvam this way, while acknowledging that there rare are
those, who truly comprehend Him:

mnu:ya[a< shöe;u kií*tit isÏye,

yttamip isÏana< kiíNma< veiÄ tÅvt>.

manushyANAm sahasreshu kascit yatati siddhaye |

yatatAmapi siddhAnAm kaScinmAm vetti tattvata: ||

Meaning:

“Among thousands of men, some one strives for perfection; even among

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 those who strive for perfection, some one only knows Me; and among those
who know Me, an extremely small number of people know Me in reality, as I
am.

While people at all levels of knowledge struggle and often fail to understand the
Lord and gain true knowledge about Him and His Svaroopam, Hasthigiri makes it so
easy for every one to know that VaradarAjan in Archaa is that Supreme Being
(ParamAthmA, Para tatthvam).

KurEsar instructs us therefore to seek the Hasthigiri itself as our refuge. These
thoughts are very similar to Swamy Desikan’s salutations to Thirumalai hills in
DayA Satakam and Swamy NammAzhwAr’s reverence to ThirumAlirumchOlai hills
and their sanctity in ThiruvAimozhi.
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In the 8th SlOkam, KurEsar declared that the Hasthi Giri is the succour/refuge
(tanjam) for us because it has the uncanny ability to reveal to every one that the
Lord standing on top of it is the Supreme Being.

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Supreme Being-thanks Sri satakopa tatachar

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 SLOKAM 9
In this ninth slOkam, KurEsar hails the adhbutham (wonder and mystery
combined) of the Supreme One celebrated by the Vedhams, who becomes visible
to our physical eyes (maamsa chakshus) at Hasthi Giri:

AÑut< mhdsImÉUmk< ikiÂdiSt ikl vStu inStulm!,

#Ty"aei; yidd< td¢t> tWymev kirxaiç †Zyte. 9.

adbhutam mahad-aseemabhUmakam

kincit-asthi kila vastu nistulam |

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ityaghOshi yadidam tadagrata:

tathyameva karidhAmni drusyate ||

Meaning:

That Supreme One (ParamAthmA) is full of mysteries and is the loftiest One with
limitless glories. This is the profound declaration of the VedAs and Upanishads to
the world in a loud and clear manner. That Supreme Being is now seen right in
front of our eyes readily with all its natural and limitless auspicious attributes on
top of the Hasthi Giri.

Mysterious indeed are the Sankalpam, Jn~Anam, Veeryam and Sakthi of our Lord.
Upanishads try hard to describe the mysteries of this MayOn and give up. There
is no one equal to Him or greater than Him. Prior to one’s climbing of the hill of
Hasthi Giri, it is understandable that one can doubt about the success in
comprehending this ParamAthmA described as the mysterious, matchless sakala
guNa ParipoorNan. After the Sevai of Him even once on top of the Hasthi Giri, all
these doubts are banished and one readily comprehends Him as the ParamAthmA
celebrated by the Vedams with such wondrous attributes.

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KurEsar says that even today that Supreme Being (kincit vastu), which is
astonishing (adbhutam), most lofty (mahat) with limitless glories (aseema
bhUmakam) and matchless (nistulam) is visible to our physical eyes in all its true
form on top of the Hasthi Giri (yadidam karidhAmni agrata: tathyam yEva
drusyate). The darsana soubhAgyam of That Supreme Being on top of the Hasthi
Giri -- which protects all the worlds and their beings--makes it possible to grasp
the declarations and descriptions of the VedAs and accept that their eulogies are
entirely true.

The PramANams here are from Upanishads about the glories of the ParamAthmA
(Lord DEvarAjan) are:

1) n tSy kay¡ kr[< c iv*te

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n tTsmía_yixkí †Zyte,

praSy zi´ivRivxEv ïUyte

SvaÉaivkI }anbli³ya c.

na tasya kaaryam karaNam ca vidyate

na tat samascAbhyadhikasca drusyate |

parAsya Sakti: vividhaiva SrUyate

svaabhAvkI jn~Ana bala kriyA ca

--SvetasvatAra Upanishad

Meaning:

There is no one, who is equal to Him or Superior to Him. His Sanklapam, Kaaryam
and His limbs are not understood by us. He is the Lord of the Universe, Master of

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 the Jeevans, Isvaran, Eternal, MangaLa Roopan and is the abode of Jn~Anam and
is the indweller of all Jeevans, achEthanams and the refuge for all the world and
its beings. He is not only the indweller of the Jeevans but He is also their
Commander (antharyAmi and niyanthA).

2) sv¡ oiLvd< äü - Sarvam khalvidam brahma! (This Supreme Being is the aarana

Vasthu for the entire Prapancham through His mysterious ways). - ChAndhOgyam

3) ySsvR}> svRivd! - yassarvaj~na: sarvavid (He is the Omniscient) - MuNDaka

Upanishad.

4) sTy< }an< AnNt< äü - satyam jn~Anam anantham brahma – taittirIya Upanishad

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5) AaTmaphtpaPma ivjrae ivm&TyuivRzaekae

ivij"Tsae=ippas> sTykam> sTys<kLp>

Aatma apahatapApmA vijarO vimrutyu: viSOka:

vijigatsO apipAsa: satyakAma: satyasankalpa:

-- ChAndhOgyam

Meaning:

He has no Paapams, aging, death, sorrow, hunger and thirst; He can gain whatever
He wishes and is fully capable of fulfilling His sankalpams.

6) ySy svaRi[ Éutain zrIrm! ySy p&iwvI zrIrm!

yasya sarvANi bhUtAni SarIram, yasya prthvI SarIram

--BruhadhAraNyaka Upanishad

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Meaning:

For that ParamAthmA, all the Jeevans are the body; for that ParamAthmA, the
entire achEthana universe is the body.

7) inTyae=inTyana< cetníetnanam!

@kae bhuna< ivdxait kaman!,

nityO nityAnAm cetanaScetanAnAm

yEkO bahUnAm vidadhAti kaamAn -- katha Upanishad

Meaning:

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He is the AathmA and Chaithanya SthAnam for all the ChEthanams. He is the
Only One, who can grant the highest of boons and fulfill the desires of all.
(Indeed He is the VaradarAjan).

8) n tSy kiít! pitriSt laeke

na tasya kaScit patirasti lOke -- SvetasvatAra Upanishad

Meaning:

There is no one, who is Lord to Him. He is the Lord of all gods and nithya sooris.
He is indeed the “ayarvaRum amararkaL adhipathi yavanavan”. He is the DEvarAja
PerumAL on top of Hasthi Giri, who is the Lord of the nithya Sooris and devAs of
unfailing Jn~Anam.

All these deep doctrines declared aloud by the vedams are immediately
comprehended by the fortunate ones, who have the darsanam of Lord Varadarajan
standing on top of the elephant-shaped hill.

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Indeed He is Varadarajan - thanks SrI Narasimhan sampathkumar

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 SLOKAM 10
In the 10th slOkam, KurEsar concludes his salutations to the Veda Giri of Kaanchi,
the Hasthi Giri that makes it so very easy to have the anubhava soubhAgyam and
the dhivya anugraham of the PurANa Purushan, Sri VaradarAjan.

KurEsar is a great VedAnthin, who helped AchArya RaamAnujA write Sri

BhAshyam. Tarkam, VyAkaraNam were under his full control. Here, KurEsar points
out that Hasthigiri stands in the form of PramANam (proof) and declares that all
that is declared by the VedAs are Sathyam and invites Veda Baahyars like Jainaas
and BhouddhAs to come to it (Hasthigiri) and convince themselves about the
inaccuracy of their doctrines that reject Vedam. Those Veda Baahyars will
recognize the samvAdhi PramANam of Hasthigiri by worshipping the Lord

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standing on top of it and will be cured of their misconceptions. They hunger for
PramANam for the truth of the VedAs. Their hunger will be quenched by
Hasthigiri standing in the place of the needed PramANam with the Lord on its top.
Such is the power of the sacred Hasthigiri!

The tenth slOkam takes this form:

s<vdet ikl yt! àmaNtrE> tt! àma[imit ye ih meinre,

tNmte=ip bt manta< gta hiStna=* prvStuin ÇyI. 10.

samvadeta kila yat pramAntarai:

tat pramANamiti yE hi menire |

tanmate api bata mAnatAm gatA

hasthinA adya paravastuni trayi ||

Meaning:
Veda Baahyas, who reject the Vedams believe that the prathyakshAthi

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 PramANams should be checked against other PramANams to convince themselves
about the truth of existence of any doctrine. Unless they see the fire in person,
they would not accept the smoke coming out of the mountain to be linked with
fire. This is also the view of KumArila Bhattar besides Buddhists and Jains. Our
VedAntham accepts indirect proofs (itharApEksham). The hillock of Hasthi stands
as the needed counter pramANam for Vedam (SaaRRU PramANmam) to help the
Veda BaahyAs accept the Lord as the doctrine saluted by the Vedams and
concede the inaccuracies of their erstwhile, adamant views.

Comments:

The Veda Baahyas have arrived at Hasthigiri seeking convincing proof for the
matching PramANam for the PrathyakshAthi PramANam. They see the Lord
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standing there on top of the Hasthigiri and recognize that Hasthigiri stands in
place of the counter pramANam that they needed for accepting the Vedams as
Sathyam. They too recognize then that the Lord there as the Supreme Being
(para vastu) saluted by the VedAs.

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 SLOKAM 11
In the 11th SlOkam, KurEsar commences His celebration of the anantha KalyANa
GuNams of the Lord of Hasthigiri. In the previous slOkams, he had concentrated
on the glories of the sacred Hasthigiri on which Lord VaradarAjan stands. In the
11th slOkam, KurEsar criticizes those, who hold the view that Brahman is without
attributes (nirguNa brahman) and begins to provide proof for Him as the abode of
limitless auspicious attributes:

gu[ayÄ< laeke gui[;u ih mt< m¼¦pd<

ivpyRSt< hiSti]itxrpte ! tt! Tviy pun>,

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gu[a> sTy}anàÉ&ty %t TvÌttya

zuÉIÉUy< yata #it ih inr[E:m ïuitvzat!. 11.

guNaa yattam lOke guNishu hi matam mangaLapadam

viparyastam hasti-kshiti-dharapatE ! tat tvayi puna: |

guNaa: satya-jn~Ana-prabhrtaya iti tvadgatatayA

SubhIbhUyam yAtA iti hi niraNaishma SrutivaSAt ||

Meaning:

In this world, every one accepts that the ones with auspicious guNams are
revered because of such GuNams have taken residence in them. In the case of the
Lord of Hasthigiri, this situation is reversed, since auspicious attributes (guNAs)
achieved the state of auspiciousness because of finding their sacred home in Him.
We have come to this conclusion with the help of the path shown by the VedAs.
This truth has been established clearly by Brahma Soothrams as interpreted by

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 AchArya RaamAnujA in His Sri BhAshyam as Brahma-Svaroopa-niroopaka
Dharmams.

Comments:

Sri SrivathsAngAcchAr Swamy points out that this slOkam is an echo of similar
thoughts expressed by KurEsar in the 22nd slOkam of Sri SundarabhAhu Stavam
(guNajam guNinO hi mangaLathvam--) and the 48th slOkam of Sri VaikuNTha
stavam (Sarvasya chaiva--). All these slOkams point out that all the GuNams
become auspicious (MangaLathvam) as a result of finding their home in the Lord.
In the case of man, the situation is the opposite. Man is considered an auspicious
one because of these kalyANa guNams taking their residence in him.

In the seventh slOkam of Sri VaradarAja Stavam, KurEsar has already indicated
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that Lord varadarAjan is “tunga mangaLa guNAspadan” (abode of all of these

auspicious GuNams, who became auspicious because of their residence in Him). Sri
SrivathsAnkAcchAr Swamy points out further that this conclusion is proven by
Sri BhAshyakArar’s intrepretation of the JanmAdhyadhikaraNam of Brahma
Soothram. He is the MangaLam-conferring Lord for all these “MangaLa GuNams”.
Without His sambhandham, they would not have their MangaLathvam. He is the
“MangaLAnAm MangaLam”.

Sri SrivathsAnkAcchAr Swamy points out also that Swamy Desikan had such a
high regard for this slokam passage (guNA yattam lOkE guNishu hi matham
mangaLa-padam) that He cited it as PramANam for His commentaries in Abhaya
ParadhAna Saaram (SaraNya Seela PrakAsana PrakaraNam) and in PradhAna
Sathakam (15th sathakam).

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Tungamangala guNaspadan- thanks SrI AL Rangarajan

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 SLOKAM 12

inrabax< inTy< inrvix inr<hae inépm<

sda zaNt< zuÏ< àitÉqmv*Sy sttm!,

pr< äüaçat< ïuitizris yt! td! vrd ! te

pr< êp< sa]at! tiddmpd< va'!mnsyae>. 12.

nirabAdham nityam niravadhi niramhO nirupamam

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sadA Santam Suddham pratibhaTamavadyasya satatam |

param brahma AamnAtam Sruti Sirasi yat tad varada! te

param roopam sAkshAt tadidamapadam vangmanasayO: ||

Meaning and commentary:

Oh Boon granting VaradharAja! What a miracle that adiyEn who has lost the
faculty of sight am able to visualize Your dhivya MangaLa Vigraham, which is
beyond description? KurEsar also wonders about his good fortune to enjoy the
Lord’s dhivyAthma svaroopam and chooses words rich in VedAnthic content to
describe that anubhavam. Your form is always changeless (sadhaa nirAbhAdham).
It does not experience any vikAram (Sadhaa nirvikAram). It is nithyam (never
changes in the past, present or future). It is Sadhaa niravadhi (It is always
present at all places). It is sadhaa nirupamam (matchless and is all comprehensive).
It is sadhaa niramham (always devoid of inauspicious guNams). It is sadhaa
Saantham (it is always tranquil). Your ThirumEni is Sadhaa Suddham (always has
Suddha Sathva Svaroopam). Sadhaa avadhyasya pratibhaTam (it is always the
opposite of the sins of those who seek its protection, it is free of any blemishes).
That ThirumEni of Yours as Para Brahmam celebrated in the Upanishads is beyond

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our mind and speech (yat param brahma Sruthi Sirasi AamnAtam vaang-manasayO:
apadham), that roopam of Yours, VaradhA, adiyEn has the direct visualization
(Vaang-ManasO apadham tat roopam aham sAkshAt karOmi)! adiyEn is indeed
extremely fortunate.

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 SLOKAM 13
Swamy KurEsar refers here to the difficulties of the VedAs in properly explaining
the glories of the dhivyAthma svaroopam of the Lord and their giving up such
efforts after a futile attempt. Lord VaradarAjan’s dhivyAthma svaroopam is the
most auspicious and grants all soubhAgyams for those, who meditate on it. It is
therefore “prasAntham”. This benevolent svaroopam is limitless (anantham).

There is a great joy for the Lord in enjoying His dhivyAthma svaroopam
(aatmAnu-bhavaja mahAnandam). That state of great joy is immense like the
ocean without waves. There is no joy that is greater than that.

The Vedams try and do not succeed in their efforts to describe even the
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rudiments of the Lord’s matchless and limitless and incomparable dhivyAthma

svaroopam. Vedams try a little to come to grips with the description of the
dhivyAthma Svaroopam and fail. They just succeed in saying: “It is not this; It is
not that” and become impoverished in their attempts to describe fully the
dhivyAthma svaroopam; they get enfeebled as a result of their floundering and
give up. Thus, the ParamAthma Svaroopam can not be fully described by the
Vedams. They just say: “it is nishkalam, nishkriyam, adhrEsyam, agrAhyam,
avarNam, achakshu: miravadhyam, niranjanam (can not be seen, can not be
grasped, colorless, blemishless et al)” et al and stop short of explaining what
exactly that matchless ParamAthma (Bhagavath) Svaroopam is. It is beyond their
power.

If this were to be the lot of the VedAs, KurEsar asks the Lord: “How can I, a
mere mortal succeed, where the VedAs have failed?”

The 13th SlOkam housing these thoughts takes this form:

àzaNtanNtaTmanuÉvjmhanNdmihm-

às´StEimTyanuk¯tivtr¼a[Rvdzm!,

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pr< yt! te êp< Svs†zdirÔ< vrd ! tt!

ÇyI ipSà]NtI prinsne ïaMyit prm!. 13.

praSaanta ananta aatmanubhava mahAnanda mahima

prasakta-staimitya anukruta vitaranga arNavadaSam |

param yat te roopam sva-sadruSa-daridram varada! tat

trayee pisprakshantee paranirasane Sramyati param ||

Meaning

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SrivathsAngAcchAr Swamy points out to the 23rd slOkam of SundarabAhu Stavam
in the context of explaining the Lord’s glories (Sva-mahimA) of dhivyAthma
Svaroopam. He describes it as “atipatita avadhi” or limitless in dimension. In Sri
VaradarAja Stavam, KurEsar salutes these glories as “praSaantam and anantam”.

In SundarabAhu Stavam, KurEsar describes the joy of the Lord in reflecting upon
His limitless glories as “atipatita avadhi sva-mahimaa anubhava prabhavat sukham”.
That great joy is like a deep and waveless ocean (sukha kruta nistaranga
jaladhIyitam) and is eternal (nityadasam). As a result, the dhivyAthma Svaroopam
of the Lord is always incomparable (sadA yEva apratimam).

According to PaancharAthra, VaikAnasa Saasthrams (Aagamams) and the

yEkAyana SaakhA, the state of the Lord is described as falling into either the
nithyOdhitha Dasai or SaanthOdhitha dasai.

In the first type of state (SaantOdita dasai), the Lord is like a still ocean as a
result of His reflection on the limitless glories of His Svaroopam (Sva-Svaroopa
anubhavam).

In the second type of state (nithyOditam), the Lord’s anubhavam is about His
Isvaryam (VibhUthi) and hence it is called (sva-vibhUthyAnubhava dasai).

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nityasukha darsanam-Purappadu during pavithrotsavam

SrivathsAngAcchAr Swamy alludes to the reference of Swamy Desikan to this

SaanthOdhitha dasai in the 16th slOkam of his Sri VaradarAja PancAsat:

siÂNtyNTyiolhey ivp] ÉUt<

zaNtaeidt< zmvta ùdyen xNya>,

inTy< pr< vrd svRgt< susUúm<

in:pNd nNdwu my< Évt> Svêpm!.

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sancintayanti akhila-heya vipaksha bhUtam

SaantOditam SamavatA hrdayena dhanyA: |

nityam param varada! sarvagatam susookshmam

nishspanda nandhathu mayam bhavata: svaroopam ||

Swamy Desikan is referring to the dhivyAthma Svaroopam of the Lord here. That
consists of seven parts:

1. akhila heya vipaksha bhUtam - This is one of the two lakshaNams of the Lord.
He is the opposite of any blemish. The other lakshaNam of the ubhaya lingam
(twin marks) is KalyANa GuNAkarathvam (abode of all auspicious attributes).

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2. nityam - This savroopam has no beginning or end.

3. param - It is Supreme and stands above all jeevarAsis.

4. sarvagatam - It is all pervasive.

5. susookshmam - It is able to penetrate even the smallest; "aNOr aNeeyAn " and
is subtle.

6. nishspanda nandathu mayam - It is the embodiment of bliss principle. It is like

a cohesive and has a tight radiance without break.

7. Santa data (Sanatoria) - This refers to The Lord’s enjoyment of Himself in His
dhivyAthma svaroopam, auspicious attributes that are blemishless. The other
state is nithyOditham (Brahman’s enjoyment of Himself as the One owning His
two VibhUthis: nithya and leelA VibhUthis). There are number of other
explanations by AchAryAs about the two states: SaantOditam and
nityOditam; we will not go into those discussions here. These two states of the
Lord’s enjoyment are present in the Para-VyUha-Vibhava and archA dasais. In
this 13th slOkam of Sri VaradarAja Stavam, the reference is to the archA
state of the Supreme Lord at this dhivya desam. There is a great and

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 matchless aanandham that the Lord experiences in the SaantOditam and
nityOditam dasais. The Vedams do not succeed in adequately capturing and
explaining these two states. They despair and give up. KurEsar asks the Lord in
the 13th slOkam of Sri VaradarAja Stavam as to how he can attempt to explain
the dhivyAthma Svaroopam, when the great VedAs themselves have failed.
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 SLOKAM 14

n vKtu< n ïaetu< n mintumwaepaisisi;tu<

n c Ôòu< Sàòu< tdnu n c ÉaeKtu< ih sUzkm!,

pr< yd!vStUKt< nnu vrd ! sa]at! tdis Éae>

kw< ivñSmE Tv< kirigirpuriStós #h. 14.

na vaktum na SrOtum na manitum athOpAsisishitum

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na ca drashTum sprashTum tadanu na ca bhOktum hi sooSakam |

param yad vastUktam nanu varada! sAkshAt tadasi bhO:

katham viSvasmai tvam karigiripura: thishThasa iha ||

Meaning and Commentary:

KurEsar asks Lord VaradarAjan here a question in wonderment. He is bewildered

by the thought that the Lord described by the VedAs as one beyond the
perception by Maamsa Chakshus (physical eyes), and direct experience by human
ears, mind or by the faculty of touch is now readily available to be seen and
enjoyed by one’s sense organs as that Para Brahmam is standing as KaruNaamaya
Varadha Raajan on top of Hasthi Giri. VedAs say: “na chakshushA gruhyate naapi
Vaachaa”. ParipoorNa BrahmAnubhavam and SaakshAthkAram is Possible at Sri
Vaikuntam only for Muktha JeevAs and nithya sooris. KurEsar wonders as to how
this difficult to experience Para Brahmam has now descended down to Hasthi Giri
to make Himself easy (sooSakam) to be experienced by embodied Bhaddha
Jeevans as well. Thou who art declared as a Para Vasthu (Para Brahmam) by the
VedAs and as such beyond description by speech (vaktum na sooSakam). You are
also described as beyond the experience of human ears to be understood as of

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 this or that nature (SrOtum na sooSakam). VedAs further state that you are
beyond conception by human mind (manitum na sooSakam). If these were to be so,
visualization of Your ThirumEni by meditation (dhyAnam) is naturally beyond our
reach (upAsisishitum na sooSakam). VedAs assert that Your dhivyAthma
svaroopam can not be seen with our Maamsa Chakshus (physical eyes) or
experienced by touching (drashTum na sooSakam SprashTum ca na sooSakam).
The sensory organs can not therefore enjoy Your Dhivya MangaLa Vigraham
according to the VedAs (bhOktum na sooSakam iti uktam). Oh Lord standing on
the top of Hasthi Giri! What a mystery! You who is beyond the experience of
human sensory organs or the Mind has now become visible to one and all to enjoy
You and to worship You as You stand on the top of Hasthi Giri. You are blessing all
to experience and enjoy Your Svaroopam and SvabhAvam as Archaa Moorthy. ahO
bhAgyam! ahO bhAgyam!
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You are visible to mAmsa chakshus

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 SLOKAM 15
The 15th SlOkam is one with deep connections to the Isvara tatthvam as
established by Sri VaishNavite doctrines. It has been pointed out that Swamy
Desikan has quoted this slOkam twice in his commentary on SaraNAgathi Gadhyam
of AchArya RaamAnujA. This slOkam rebuts the views of those, who assert that
the Lord is nirgunan (without auspicious attributes of any kind) takes this form:

àk¯ò< iv}an< blmtul< @eñyRmiol<

ivmyaRd< vIy¡ vrd ! prma zi´rip c,

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pr< tejeíeit àvrgu[;q!k< àwmj<

gu[ana< inSsIça< g[nivgu[ana< àsvÉU>. 15.

prakrushTam vijn~Anam balamatulam aisvaryam akhilam

vimaryAdam veeryam varada! paramA saktirapi ca |

param tejaSceti pravara-guna shaTkam prathamajam

guNAnAm nissImnAm gaNana-viguNAnAm prasavabhU: ||

Meaning:

Oh VaradarAja PrabhO! Your most auspicious six guNams arose out of Your form
as the First of Moorthys, Para VaasudEvan and became the birth place for the
limitless derivative KalyANa GuNams. Your primary six guNams are recognized as:
Jn~Anam, Sakthi, Balam, aisvaryam, Veeryam and tejas.

Commentary by SrivathsAnkAcchAr Swamy

There are those, who preach that You are nirvsEsha Brahmam and as such You are

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nirguNan. They try to destroy Your true status as “SaguNan and anantha KalyANa
GuNAkaran”. This is of course patently false propaganda. BhAshyakArar has
firmly established that You have ubhaya lingam based on the PramANams of
ValmIki, ParAsarar, Sukha, Sounakar and other Maha Rishis. Sage ParAsarar has
shown that the six kalyANa guNams behind the name of Yours as BhagavAn is an
elaboration of the two guNams, (viz), Jn~Anam and Sakthi. When we try to
elaborate on the six guNams, there are branches and branches of derivative
kalyANa GuNams. It is impossible to list all of these auspicious guNams. The Sri
Sookthi known as “ShATguNya vivEkam” explains that all of the limitless kalyANa
GuNams of the Lord fold into the primary hextad of GuNams. Swamy Desikan
refers to this explanation and compares that relationship to the situation, where
the whole world is held in the belly of the Lord during the time of universal

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deluge:

tavAnantha guNasyApi shaDEva praTamE guNA:

yaisthvayEva jagath kukshou anyEpyanthar nivEsithA:

In this slOkam of KurEsar, there is a qualifier for each of the six primary GuNAs
that arose from Para VaasudEva Moorthy.:

1. prakrushTam vij~nAnam - The capacity to know every thing (Omniscience) that

is far superior to the Jn~Anam that of a Jeevan.

2. atulam balam- All pervasive and unstoppable strength that can control and
subdue every other power.

3. akhilam aisvaryam - The all comprehensive aisvaryam (VibhUthi) including leelA

and nithya VibhUthi that confers on Him the title of ubhaya VibhUthi Naathan.

4. vimaryAdam veeryam - Limitles valour.

5. paramA sakti - The supreme state as the power behind the universe and its
functioning.

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 6. param teja: - The capacity to be the matchless Supreme Radiance (Param
JyOthi:, Svayam JyOthi:)

The guNams exhibited by the Jeevans pale into insignificance compared to the
KalyANa GuNams of the Lord. For instance, the Jn~Anam shown by the
Jeevans is alpam (insignificant), where as the Lord’s Jn~Anam is VilakshaNam
(matchlessly superior).

The auspicious effects of the six guNams of the Lord on the jeevans are linkable
to the Lord’s dhivyAthma Svaroopam and Dhivya mangaLa Vigraham. The Jagath
Srushti (the creation of the world with its chEthanams and achEthanams),
RakshaNam (protection), VinAsam (destruction), conferral of true Jn~Anam and
finally the blessings of MokshAnugraham are manifestations of the six guNAs in
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action.

Sri SrinivAsa Varadha TaatAchAr Swamy of Kaanchi has elaborated further on

these GuNams of Lord VaradarAjan as experienced by Swamy Desikan in His Sri
VaradarAja PancAsat. In a brilliant monograph entitled Sri VaradarAja
GuNAmrutha Vaibhavam, Sri TatAchAr Swamy, a direct disciple of
Thirupputkkuzhi Sri Nrusimha TaatArya MahA Desikan, identifies ten auspicious
GuNams of the Lord with emphasis on the GuNam celebrated as KaruNai or DayA.

These ten guNams identified are:  

1. KaruNai/Compassion

2. Soulabhyam/Ease of access

3. Souseelyam

4. Vaathsalyam/affection

5. Kruthaj~nathvam/acceptance of adiyAr’s little efforts to worship Him as big

efforts

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6. Sarvaj~nathvam /Omniscience

7. Sarva Sakthithvam /power to accomplish whatever He has resolved to

accomplish

8. Sathya Sankalpathvam/ unalterable in pursuit of the vows made by Him

9. Pari-Poornathvam /abode of all wealth and bliss

10. ParamOdhArathvam/matchless generosity .

Swamy Desikan describes Lord

VaradarAjan as “kOpi kaaruNya raasi:”.
Swamy Desikan gives prominence to

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Lord Varadhan’s karuNai just as He did
highlight the DayA aspects of
ThiruvenkadamudayAn in His Dayaa
Sathakam. The “kOpi” qualifier for the
KaruNai of BhagavAn is to remind one
of its incomparable natures
(Vilakshanam).

This auspicious attribute of KaruNai

helps us to have the confidence in Him
as our Protector at the appropriate
moment. When Lord’s KaruNai propels
Him to have the Sankalpam to protect
us, no force in the Universe can oppose
that Sankalpam. RakshaNam will result
without fail. KarUnai energizes His kOpikAruNya rAsi
sakthi and vice versa. Without Sakthi, (thanks SrI AL Rangarajan)
KaruNai can not accomplish any thing;
without karuNai, Sakthi can not lead to
MangaLams.

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 The name of PeraruLALan for Lord VaradharAjan suggests that He is the
embodiment of this KaruNai gunam. We can not see the GuNam of karuNai, but we
can enjoy it with our eyes as the archai ThirumEni of Lord VaradharAjan standing
on top of Hasthi Giri. He is Sarva Phala-Pradhan (blesses us with all what we seek
all the way up to Moksha anugraham):

“kalayatu kusalam na: kOpi kaaruNyarAsi:”

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 SLOKAM 16
This slOkam deals with the Vyuha tatthvams:

gu[E> ;f!iÉSTvetE> àwmtrmUitRStv bÉaE

ttiôöSte;a< iÇyug ! yug¦EihR iÇiÉrÉu>,

VyvSwa ya cE;a nnu vrd ! sa==iv:k¯itvzat!

Évan! svRÇEv Tvgi[tmham¼¦gu[>. 16.

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guNai: shaDbhistvetai: prathamatara moortistava babhau

tata: tisra: teshAm triyuga! yugaLairhi tribhirabu: |

vyavasthA yaa caishA nanu varada! saa-aavishkrutivaSaat

bhavAn sarvatraiva tvagaNita mahAmangaLa guNa: ||

Prose order (anvaya kramam) meaning:

triyuga! varada! - Oh Lord VaradharAjA with three pairs of primary GuNams

(ShAdguNYa Moorthy)!

prathamatara moorti - Your primordial form of Para VaasudEva

tai: shaDbhi: guNai: - is defined by all of the above Six guNams babhaou (Jn~Ana,
Sakthi, Bala, aisvarya, Veerya and tEjas).

tata: tisra: teshAm tribhi: yugaLai: abhu: - possessing selected six guNams arose
the three Moorthys (SankarshaNa -Pradhyumna- aniruddha) with characteristic
pairs of GuNams (two each) and they are resplendent with their unique pair of
guNams.

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 yEshA yaa vyavasthA saa aavishkrutivaSAt - This classification as three Moorthys
are defined by the above unique pair of guNams that they are known for.

tu bhavAn sarvatra yEva agaNita mahA mangaLa guNa: - But, You, as Lord
VaradarAjan in all Your five states (Para, VyUha, Vibhava, archA and Hartha
roopams) display limitless auspicious attributes. The six guNAs are not confined
to Your VyUha state.

Extended Meaning (based on SrIvatsAngAcchAr Swamy’s commentary):

The VyUhaa states are four in number: VaasudEvan-SankarshaNan-Pradhyumnan-

aniruddhan. In the above four VyUha roopams, the first One (VaasudEvan) is
identical with Para VaasudEvan of SrI Vaikuntam. Both have all the Six guNams
(Jn~Anam, Bhalam, Veeryam, aisvaryam, Sakthi and tejas). Thus PaancharAthra
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Saasthrams inform us that the other three VyUha Moorthys have unique pairs of
the above six guNams between Them. According to this view, SankarshaNan has
exclusive ownership of Jn~Anam and Bhalam pair; Pradhyumnan has Veeryam and
aisvaryam; aniruddhan has Sakthi and tejas.

The VaikAnasa Aagamam identifies on the other hand the four Moorthys of the
VyUham as: Purusha-Sathya-achyutha-Aniruddha roopams. Aniruddhan is thus
common to both the Aagamams.

If Para VaasudEvan is identical to the VaasudEva Roopam of the four VyUhams of

PaancharAthram, then the total number of VyUhams can be reduced to just
three (tri-vyUha Paksham). Even with all these splits of the six guNams between
the three VyUha Moorthys, they have inherently all the six guNams at all states.
It is only for the convenience of UpAsakAs, the six GuNams are split as three
diads and are linked to each of the three VyUha Moorthys. We have to remember
again the ShAdguNya Poorthi (embodiment of all the Six GuNams) is manifested
in all the five states of the Lord (Para-VyUha-Vibhava-archA and antharyAmi).
That is why KurEsar chooses the word “Sarvatra” to emphasize this fact.

Swamy Desikan has chosen this SlOkam of Sri VardarAja Stavam as the

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pramANam for his elaboration of the VyUhA and other derivative VyUhA
concepts (vyUhAntharam). In Srimath Rahasya thraya Saaram, Swamy Desikan
has used this slOkam to reconcile the fact that the VyUham can be either three
or four. Swamy Desikan has also referred to the meanings of this slOkam in the
context of his commentary on VyUham in the Chillarai Rahasyams of Sri tatthva
Maathurkai and Sri tatthva thraya chuLakam. Swamy Desikan provided pramANam
for the three fold VyUham view (thri-VyUha-paksham view) in His taathparya
Chandrikai, which is a commentary on GithOpanishad of Lord KrishNaa.

Out of the Four VyUhams arise the Twelve KesavAdhi Roopams.

Three VyUhantharams are linked to each of the four VyUhams to yield the twelve
VyUhAnthara Roopams, which we wear as Urdhva PuNDrams at different parts of

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the upper torso invoking the presence of these 12 VyUhAnthara Moorthys:

1. Kesavan: Chathuscchakram namasyAmi Kesavam Kanakaprabham

2. naarAyaNam: naarAyaNam ghana-shyAmam chathussankham namAmyaham

3. Maadhavan

4. Govindhan

5. VishNu

6. Madhusoodanan

7. Thrivikraman

8. Vaamana

9. Sridharan

10. HrishIkEsan

11. PadhmanAbhan and

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 12. DAmOdaran.

Each of these 12 VyUha Moorthys are linked to each of the twelve AdhithyAs;
each of these 12 VyUha Moorthys are also associated with each of the twelve
months starting from Maarghazhi.

Thus the four VyUhams and their derivative twelve VyUhAntharams are linked to
the 12 PuNDrams, 12 Months and 12 AdhithyAs (as nirvAhakars for them). All of
these glories associated with Lord VaradarAjan is the upadEsam by KurEsar in
this slOkam.

KurEsar takes care to point out that the three fold classification of VyUhams
elaborate on the particular pair of GuNams attributed to the individual VyUha
Moorthy to help the UpAsakAs and yet each of them have the Six GuNams at all
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states and at all times. The meditation (UpAsanai) on the individual VyUha
Moorthys is in the PaancharAthrAdhikaraNam section of SrI BhAshyam of
AchArya RaamAnujA.

KurEsar’s precocious son, Sri ParAsara Bhattar, who received naamakaraNam from
AchArya RaamAnuja, has commented further on VyUha Moorthys in His
commentary on SrI VishNu Sahasra Naamams (SrI Bhagavath GuNa dharpaNam).
He elaborates on the VyUha tatthvams during his commentaries on the naamams
from 128 (janArhdana:) to the 140 (Chathur-vyUha:). (Sri VishNu sahasranaamam
in five volumes can be accessed at - EBooks # 29 to EBook # 33 at: httpp://
www.ahobilavalli.org)

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 SLOKAM 17
This slOkam deals with the celebration of Vibahava avathArams of the Lord (in
the previous two slOkams, KurEsar focused on the Para and VyUha forms Of
Sriman naarAyaNan):

#y< vEyUih vE iSwitrw ikleCDaivùtye

ivÉUtIna< mXye surnritríamvtrn!,

sjatIySte;aimit tu ivÉvaOyamip Éjn!

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krIz ! Tv< pU[aeR vrgu[gu[EStan! Swgyis. 17.

iyam vaiyUhI vai sthitiratha kilecchAvihrtayE

vibhUtInAm madhyE sura-nara-tiraScAm-avataran |

sajAtIyas-teshamiti tu vibhavAkhyAmapi bhajan

karIsa! tvam pUrNO varaguNaguNais-tAn sthagayasi ||

Meaning:

Oh Lord VaradarAjA of Hasthi Giri! What adiyEn referred to in the earlier two
slOkams is about Your VyUham state. Is it not that so? Beyond that, Oh Lord, You
enter into additional states such as Vibhavam to engage in play on Your earth
(Your leelA VibhUthi) and incarnate among DevAs, humans and animals. In these
vibhava avathArams, Oh Lord, You who is the abode of unlimited auspicious
guNams hide them and take on births among the dEvAs and humans, who clearly do
not have guNams comparable to You. Your vibhavAvathArams come to be because
of Your sankalpam and not because of the consequences of karma as in the case of
humans and devAs. You are vara-guNa-paripoorNa VaradarAjan. You hide them

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 (SvAbhAvika GuNams) during Your vibhava avathArams and make those who come
close to You comprehend Your Souseelya GuNam.
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varaguna paripUrNan's pinsEvai- thanks SrI Senthil

Prose order (anvaya kramam) meaning

karIsa! - Oh Lord of the Elephant Hill!

iyam sthiti vaiyUhI vai? - Is it not that so that adiyEn’s two previous slOkams in
this Stavam are about VyUha nilai of Yours?

atha: kila icchA vihrutayE - On top of that VyUha state, for purposes of Your
sport

vibhUtInAm sura-nara-tiraScAm madhyE avataran tvam - You incarnate among

Your possessions/vibhUthi (dEvAs, humans, animals and birds et al)

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vibhavAkhyam bhajan - and enter into yet another of Your five states (viz).,
Vibhava state (Raama, KrishNa et al)

vara-guNa-gaNai: poorNa: api - although You are filled with Your anantha kalyANa
GuNams in these vibhava avathArams

teshAm sajAtIya: iti tu tAnn sthagayasi - You are born as a human being and hide
Your anantha kalyANa GuNams and want the human beings to consider You as one
of them and belong to their category. What a wonder?

Addditional comments:

Here reference is made to the six amsams (aspects) of avathAra rahsyam of the
Lord. SlOkam 17 of SrI SaraNAgathi DhIpikai covers these six rahasyams:

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(Ebook # 57; http://www.sundarasimham.org)

1. avathAram takes place, when adharmam grows and there is haani (danger) to
dharmam (dharma samsthApanArthAya sambhavaami yuge yuge)

2. The avathArams of Sriman naarAyaNan are not illusory, but real (akapaDai:)

3. In those avathArams, the svAbhAvika guNams (iyaRkkaiyAna tanmaikaL) are

not abandoned; they are very much part of Him in even these
manushyAvathArams et al (ajahat svbhAvai:)

4. During these avathArams, Your ThirumEni is not made up of pancha bhUthams

like ours, but it is of suddha satthvam free from rajas and tamas (aprAkrutai:)

5. Your avathArmas are not associated with karmAs like in our cases, but
originate because of Your own sankalpam (nija vihAra vacanE siddhai:)

6. Your avathArams are not for enjoying the fruits of karma phalans. They are
for protecting Your BhakthAs like PrahlAdhA and punishing those, who are
unrighteous (Kamsan, Raavanan) and terrorize the world with their dhushtA-
chAram (aatmIya rakshaNa, vipaksha vinaasa arthai:).

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 These are anaga avathArams (blemishless incarnations) and uphold the krutha
yuga dharmam (aadhya dharmam samsthApayasi).

Swamy Desikan refers to these same six rahasyams about the avathArams of
SrIman naarAyaNan in this way:

AvtarSy sTyTv< AjhTSvSvÉavta,

zuÏsÅvmyTv< c SveCDamaÇ indanta.

xmRGlanaE smudy> saxus<r][awRta,

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avatArasya satyatvam ajahatsvasvabhAvata |

suddha-sattvamayatvam ca svEcchAmAtra nidAnatA ||

dharmaghlAnau samudaya: saadhu-samrakshaNArthatA |

SrIvathsAngAcchAr Swamy refers to the ThiruvAkku of Swamy NammazhwAr in

this context: “inninna yOniyumAi piRanthAi imayOr talaivA!” (Oh Lord DevarAja!
How wonderous it is to reflect on the fact that You incarnate in Your LeelA
VibhUthi in so many yonis such as mathsyam, koormam, Varaham, Nrusimham,
Vaamanan, Raaman, KrishNan et al). You become worried whether Your devotees
will be intimidated by Your loftiness as Isvaran and run away from You thinking
about their own lowliness (unfitness) and You therefore hide your supreme
qualities and say to them as You did in RaamAvathAram: “aatmAnam maanusham
manye raamam dasarathAtmajam”. (I am just the son of a human being named
Dasarathan. You should recognize me thus and mingle with me as a human being).
Even when He goes through these extraordinary efforts to hide His Isvarathvam
and lets bhakthAs like Arjuna to treat Him as equal and as a friend with whom, he
(Arjuna) can take liberties, they recognize Him as SarvalOka SaraNyan and
SarvEsvaran and enjoy His souseelyam.

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In this 17th slOkam, KurEsar is rapturous over the reflection on the souseelya
guNam of Lord VaradarAjan which makes Him hide His Vara GuNa GaNams and
mingle with every one equally in His avathArams. The souseelyam and soulabhyam
are celebrated by Swamy Desikan in the 27th SlOkam of his SrI VaradarAja
PancAsat in the spirit of KurEsA's celebration of SrI VaradarAjan’s Souseelya
GuNam:

saEzILy Éaivt ixya Évta kwiÂt!

sÁDaidtanip gu[an! vrd TvdIyan!,

àTy]yNTyivkl< tv siÚk«òa>

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pTyuiSTv;aimv pyaedv&tan! myUoan!.

sauSeelya-bhAvita-dhiyA bhavatA kathancit

sanchAditAnapi guNAn varada tvadIyAn |

pratyakshayanti avikalam tava sannikrushTaa:

patyustvishAmiva payOdavrutAn mayUkhAn ||

Meaning:

Oh Varada PrabhO! Although Your Soulseelya guNa anushtAna sankalpam hides

with considerable effort Your natural lofty GuNams as SarvEsvaran, those who
are near and dear to You recognize Your sarvEsvarathvam directly and enjoy Your
svabhAvika GuNams. Clouds may hide the Sun and the people may not be able to
see the Sun behind those clouds. But those, who are near the Sun and dear to the
Sun like AruNan clearly see the Sun and revere him. It is the same with You, when
it comes to your hiding Your guNams during Your avathArams.

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anantakalyana gunaganan-thanks SrI Stakopa tatachar

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 SLOKAM 18
The 18th slOkam of SrI VaradarAja Stavam deals with the celebration of
Vibahava, archA and antharyAmi states of the Lord (in the previous two slOkams,
KurEsar focused on the Para and VyUha forms Of Lord VaradarAjan):

prae ya VyUhae va ivhv %t va=cRivtr[>

Évn! va=NtyaRmI vrvrd ! yae yae Évis vE,

s s Tv< sn! @ezan! vrgu[g[an! ibædiolan!

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ÉjÑ(ae ÉaSyev< stt< #tre_yiSTvtrwa. 18.

parO yaa vyUhO vaa vibhava uta vaa-arcAvitaraNa:

bhavan vaa antaryAmee vara-varada! yO yO bhavasi vai |

sa sa tvam sann aiisaan varaguNagaNAn bibhrat akhilAn

bhajadbhyO bhAsyEvam satatam itarebhyastvitarathA ||

Meaning:

Oh Lord VaradarAjA granting the best of boons! You might take on the Para
VaasudEavA form seen in SrI Vaikuntam or the VyUha form or Vibhava form like
Raama and KrishNA or the archA form seen at dhivya desams or the antharyAmi
form found inside the heart lotus of the chEthanams. In every one of these five
forms, Oh VaradarAjA, You adopt the appropriate auspicious guNams befitting
that state and bless Your BhakthAs. Those who are not fortunate to have the
bhAgyam of closeness with You do not get blessed to see the glories of Your
svaroopam and do not become beneficiaries of experiencing Your anantha kalyANa
guNams. This is indeed a pity!

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 Prose order (anvaya kramam) meaning

vara varada! - Oh Lord granting the choice boons!

tvam para vaa - Whether You are in the ParA form as Para VaasudEvan in SrI
Vaikuntam

vyUha Vaa - or in the VyUhA state (as VaasudEVa-SanakarshaNAdhi VyUha states

at the milky ocean)

uta vibhava bhavan vaa - or in Vibhavaa states like RaamA or KrishNA

arcAvitaraNa bhavan vaa - or as archA Moorthy in SrIrangam, ThiruvEngadam et

al
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antaryAmI vaa - or in the state of indweller in the hearts of all

ya: ya: bhavasi vai - or whatever other states You exist in

sa: sa: sann - staying in those appropriate forms

aisAn - having the unique aspects of Yours as Isvaran

akhilAn vara guNa gaNAn bibhrat - You display all of Your auspicious guNams.

bhajadbhya: bhAsi - You shine for those, who have sought refuge in You.

itarebhaya: tu - For all the others however, who do not have the good fortune to
be Your dear ones.

itharathA asi - You stay as non entity (Jata Brahmam).

In the earlier slOkams, KurEsar established that Lord VaradarAjan is anantha

kalyANa guNa visishtan (Possessor of limitless auspicious attributes). Then, he
proceeded to explain that Para VaasudEvan alone has the PoorNa shADguNyam
(having the complete six pradhAna guNams) and the VyUha Moorthys have two
specific guNams each to take care of their specific duties. Next, KurEsar pointed

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out that the Lord in His vibhava avathArams possesses all six guNams. Here,
KurEsar asserts that even in antharyAmi and archA states, the Lord has all the
six pradhAna guNams. Thus, KurEsar instructs us that Lord VaradarAjan has
PoorNa ShADguNyam in all of the five states ranging from ParA to antharyAmi
state. He concludes by saying that for the Bhagavath dhvEshis and sinners, this
ShAdguNya paripoorNathvam will not be apparent following the aruLiccheyalkaLs
of number of AzhwArs like Swamy NammazwAr and Thirumazhisai AzhwAr.

Additional comments:

In the 17th slOkam, KurEsar is rapturous over the reflection on the souseelya
guNam of Lord VaradarAjan which makes Him hide His Vara GuNa GaNams and
mingle with every one equally in His avathArams. In the 18th slOkam, KurEsar links

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the archai and antharyAmi states of Lord VaradarAjan with His Para, VyUha and
Vibhava forms. He states that Lord’s PradhAna GuNams are transparent to those
who seek refuge at His Thiruvadi and will be invisible to those, who do not seek
His protection.

Sri Perumdevi sameta Sri VardarAja ParabrahmaNE Nama:

Daasan,

Oppiliappan Koil V. SaThakOpan

--To be continued in Vol 2---

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Jaganmohini tirukkolam - thanks SrI Satakopa tatachar

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 . ïI>.

Before moving onto the next volume of slOkams of SrI VaradarAja Sthavam,
adiyEn will now list the 108 naamAvaLis for Lord Varadarajan first and then add
the meanings of these Sacred naamams after each of these 108 naamAs culled
from KurEsar’s and Swamy Desikan’s StOtrams on Lord VaradarAjan.

SRI VARADARAJA ASHTOTTARA SATA NAMAVALI

(Please add praNavam before each nAmam)

G„F

1. (praNavam) Hasthgiri-masta-sekhara praNathArthi-hara SwaminE nama:

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(Salutations to the Lord, the remover of all the sorrows of devotees taking
refuge at His sacred feet! Salutations to that jewel standing on top of the
Elephant hill!).

2. arthithArta paridhAna dhikshItha SwaminE nama:

(Salutations to that One, who has vowed to grant the desired boons generously
for His devotees, who seek them!).

3. sarvabhUta-Suhrdha SwaminE namO nama:

(Salutations to that Master, who has the well being of all of His creations in His
heart!)

4. devarAja SwaminE namO nama:

(Salutations to that Lord of all Gods!).

5. KarigirIsAya namO nama:

(Salutations to the Lord of the Elephant Hill!)

6. tunga MangaLa guNa-aaspadha VaradarAjAya namO nama:

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 (Salutations to that King of Boon-givers, who is the abode of the highest and the
most auspicious guNAs!).

7. adhbhutha aseema bhUmaka SwaminE namO nama:

(Salutations to the Lord of wondrous and limitless glories!)

8. Hasthi-Kshithi-dhara PathayE namO nama:

(Salutations to the Emperor of the Hasthi Giri!).

9. nirABhAdha Nithya Niravadhi Nirupama SvarUpa SwaminE namO nama:

(Salutations to the Lord with the changeless, eternal, incomparable and all-
pervasive roopam!).

10. Pravara-guNa-ShaDka SwaminE namO nama:

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(Salutations to the Lord with the supreme Six GuNAs: Jn~Ana, Sakthi, Bala,
aisvarya, Veerya and tEjas).

11. agaNitha MahA-MangaLa guNa SampoorNAya namO nama:

(Salutations to the One filled with countless auspicious GuNAs!).

12. Vara-guNa-GaNa PoorNAya namO nama:

(Salutations to the One embodying the anantha KalyANa GuNams!)

13. PraNatha Jana BhOgya SwaminE namO nama:

(Salutations to the One, who is the delectable feast for the devotees, who seek
refuge at His lotus feet!).

14. PraNatha Paratanthra SwaminE namO nama:

(Salutations to the One, who is the “servant” to His BhakthAs!).

15. udhAra Bhuja SwaminE namO nama:

(Salutations to the One with the most chivalrous/ generous hands that bless one
with all kinds of aisvaryams and PurushArthams!).

16. AayathAksha SwaminE namO nama:

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(Salutations to the Lord, who has the most beautiful eyes extend all the way to
His ears!).

17. neela Megha Nibha ghAthra SwaminE namO nama:

(Salutations to the Lord, whose complexion reminds one of the rainy clouds of
summer Months!).

18. anjana-punja-shyAma KunthaLa SwaminE namO nama:

(Salutations to the Lord, who has the dense bluish-black tresses, which resemble
the assembly of Collyrium strips!).

19. ambhuja nEthra PrabhavE namO nama:

(Salutations to the Prabhu with the Lotus-Soft beautiful eyes!).

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20. Urdhva-puNDraalankrutha LalADa shObhitha SwaminE namO nama:

(Salutations to the Lord, who is radiant with the Urdhva-PuNDram on His

forehead!).

21. sphuritha Moukthika Haaralankrutha Vakshasthala Vaibhava SwaminE

namO nama:

(Salutations to the Great One, whose chest is adorned by the moving beautiful
pearl necklace!).

22. KaruNA-Rasa poorNa Nayana Vaibhavaaya namO nama:

(Salutations to the Lord with the eyes filled with the mood of karunai!).

23. apAra KrupA nidhayE namO nama:

(Salutations to the Great Hasthi GirIsan with limitless krupai for His devotees!).

24. PushkarAksha VaradharAjAya namO nama:

(Salutations to the One with the beautiful eyes reminding us of the red lotus in
its beauty / soukumAryam!).

25. abhIshta-GopikA aagrAtha kapOla YugaLAya namo nama:

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 (Salutations to the GopikA-Ramanan, whose cheeks were touched by the
infatuated Gopa Sthrees with their lips!).

26. Kambhu Kaantha kaNDa laavaNyAya namO nama:

(Salutations to the Lord with the captivating beauty of the neck resembling that
of a lovely conch!).

27. tamAla Neela roopaya namO nama:

(Salutations to the Great One with the dark greenish-black hue of a TamAla
tree!).

28. indhirA AaslEsha RasikAya namO nama:

(Salutation to the indhira-Ramanan, who delights in receiving the embraces of

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PerumdEvi PirAtti!).

29. Vraja jana sadhana anghaNEshu rinkhAtha VaibhavAya namO nama:

(Salutations to the infant Lord with the red palms arising from His crawling on
the halls of the houses of the Gopis at Gokulam!).

30. Kuru kshEthrE Haya Naya Soothra ThOhtthrayO: aalamBana

mahAthmyAya namO nama:

(Salutations to that ParthasArathy with the Glory of reddened hands from

holding the ropes for directing the horse and the saattai kucchhi (whip) at the
KurukshEthram war as the charioteer of Arjunan!).

31. VarENya Vara-dhAthAya namO nama:

(Salutations to the Supreme boon-granting Lord Varadhan!).

32. aNDa adhyushitha UdharA vaibhavAya namO nama:

(Salutations to the Lord, who held the universes inside His small stomach to
protect them during the time of MahA PraLayam!).

33. Yaj~nEsvarAya namO nama:

(Salutations to the Lord of all Yaj~nams!)

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34. adhirAjAya namO nama:

(Salutations to Varadhan, who as the First Lord of all Yaj~nams received directly
the Havis in the AsvamEdha Yaagam performed by Brahma Devan on Hasthigiri!).

35. Janma-sthEma-praLaya vidhaya vilasitha vaibhavAya namO nama:

(Salutations to the One with powers of creation, sustenance and destruction from
the blossoming of His Sankalpa sakthi!).

36. sarva lOka SaraNyAya namO nama:

(Salutations to the Lord, who is the refuge of all the worlds!).

37. KshamiNAm Vara VaradharAjAya namO nama:

(Salutations to the Emperor of all, who displays unmatched forbearance/

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PoRumai!).

38. Jn~Ana-KriyA-Bhajana-Prapatthi yOga maargENalabhyamAna

VaibhavAya namO nama:

(Salutations to the Lord of Hasthigiri, who can be rached by Jn~ana, Karma,

Bhakthi and Prapathti Yogams!).

39. Anantha HasthIsAya namO nama:

(Salutations to the indefinable One, who can not be measured by Place, Time or
Vasthu/ Desa-Kaala-vasthu!).

40. taapa trayeemaya dhavAnala dahyamAna JanthO:amrutha sadhrusa

Samana VaibhavAya namO nama:)

(Salutations to the Lord, who is like the rejuvenating nectar for those
chEthanams scorched by the heat of the three taapams of SamsAram!).

41. nithya Niravadhya Nirdhvandhva SwaminE namO nama:

(Salutations to the Eternal, blemishless Lord Varadhan free from the twins of
Hunger-Thirst, Sorrow-infatuation, attachment-hatred, old age-death, desire-
anger, et al!).

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Sadagopan.org

venuganakrishnantirukkolam- thanks SrI Satakopa tatachar

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42. Seshathva Jn~Ana Daayaka SwaminE nama:

(Salutations to the Lord, who blesses us with the realization/Knowledge that we

are His servants/Daasans!).

43. urudaya Varada SwaaminE nama:

(Salutations to the great grant giving benefactor, VaradarAjan / PEraruLalan!).

44. athula DayAnidhayE nama:

(Salutations to the one with the matchlessCompassion/Mercy towards the

suffering Jeevans!).

45. KshamAmbhonidhayE nama:

(Salutations to the Ocean of Forbearance!).

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46. SaarvAya nama:

(Salutations to the One, who confers auspiciousness on all, who seek His refuge!).

47. abhaktha Durgraha SwaminE nama:

(Salutations to the One, who is far away from the comprehension of those with no
devotion to Him!).

48. VisvajanIna SwaminE nama:

(Salutations to the One, who wishes the kshEmamof all the ChEthanams!).

49. Hithaj~nyAya namO nama:

(Salutations to the One, who seeks the Hitham of all Jeevans!).

50. akruthrima prEma rasa pravAha vaibhava SwAminE nama:

(Salutations to the One, whose eyes are filled with the flow of natural affection
for the suffering jeevans!).

51. SriyA nishEvitha SwaminE nama:

(Salutations to the Lord enjoyed without let by PerumdEvi ThAyAr!).

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 52. Bhaktha RaamAnuja Maanasa VaasinE nama:

(Salutations to the One, who resides in the heart lotus of AchArya RaamAnujA!)

53. Prapanna Jana samrakshA DhIkshithAya nama:

(Salutations to the Lord of Hasthigiri, who has taken the vow to protect those,
who has sought his refuge!).

54. Kalasa Jaladhi KanyA vallarI kalpasAkhinE nama:

(Salutations to the Lord, who is the supporting Kalpaka Tree for the tender
creeper of the daughter of the Milky Ocean!).

55. Muni Saarvabhouma Stuti VasyAya nama:

(Salutations to the One, who is enchanted by the eulogies of the great sages and
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grants them their wishes!).

56. avyAja Vathsala SwaminE nama:

(Salutations to the Lord, who overlooks the aparAdhams of the jeevans and
accepts the Jeevan and blesses them. He has svAbhAvika Vaathsalyam to the
erring Jeevan and accepts him, once he makes a small effort of Prapatthi).

57. Mandha MathinAm sumathi sarasvathi dhAyaka SwAminE nama:

(Salutations to the Lord, who grants fort he dull-witted, the boon of true
knowledge and KalyANi Vaak to benefit from that Jn~Anam!).

58. SarvalOka Namaskrutha SwaminE namO nama:

(Salutations to the Lord worshipped by one and all!).

59. Satya vratha KshEthra nATAya nama:

(Salutations to the One who is the Lord of Satya Vratha KshEthram, where all
observed rites come to fruition without fail!).

60. SamsAra vArinidhi santhrANaika pOthAya nama:

(Salutations to the Lord, who serves as the Boat to get us across the terrifying

128
ocean of SamsAram!).

61. Sarga-sthiti-praLaya-vibhrama naaDaka rasikAyaA nama:

(Salutations to the Lord, who enjoys the play with the many acts of Creation ,
Sustenance and Destruction!).

62. Virinchi-SivayO: madhyE vihitha avathArAya nama:

(Salutations to You , My Lord, who took the avathAram between BrahmA and
Sivan through Your own sanklapam !You are ParamAthmA and they are Karma
paravasarkaL).

63. MaayA vasEna MakarAdhi SarIra dharAya nama:

(Salutations to the One, who took on the roopm of Fish/Mathsyam and other

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avathArams by virtue of His sankalpam!).

64. Sarva CharAcharAthmanE nama:

(Salutations to the One, who has the entire assembly of sentient and insentient as
His body/SarIram!)

65. anapAya Vaacha: sarva vachasAm avasAna SeemAya nama:

(Salutations to the One, who is the end point of all the words of the eternal
VedAs!)

66. Sarva KaaraNathva SvaroopAya nama:

(Salutations to the One, who is saluted by the blemishless VedAs as the root
cause of the world/ Jagath KaaraNthvam!).

67. trAtApadhi nigamadhruma RakshakAya nama:

(Salutations to the protector of the Tree of VedAs at times of danger!).

68. SarvagathAya nama:

(Salutations to the Lord, who is present in all objects of creation just as ghee in
the milk!).

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 69. SusookshmAya nama:

(Salutations to the Lord, who through His anupravEsam exists in the most subtle
manner inside all His creations!).

70. akhila-hEya-Vipaksha BhUthAya nama:

(Salutations to Lord VaradarAjan, who is Parabrahmam without any blemishes

whatsoever: akhila hEya Prathyaneekan , who is sitting on the opposite scale of
hEyam!).

71. SaantOditva SvaroopAya nama:

(Salutations to the Lord, who presents Himself in one of His Bhagavath

Svaroopam, SaanthOdhitham or the embodiment of Saanthi to His devotees!).
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72. nityOditva SvaroopAya nama:

{Salutations to the One, who presents Himself to the NithyAs (Eternally liberated
Ones in Srivaikuntam) in His NithyOdhitha Bhagavath Svaroopam!}.

73. VisvAthisAyi Sukharoopa SwaminE namO nama:

(Salutations to the ParamAnandha SvarUpi, who stands as the wonder of wonders

with his Visva-VilakshaNa svarUpam on top of the Hasthigiri Hill!).

74. mOhAndhakAra Vinivarthana tEjasvinE nama:

(Salutations to the Lord of Hasthigiri, who banishes the darkness of Ajn~Anam

and the Moham generated therefrom!).

75. VisAka SthambhE ChAthurAthmya svarUpE nivasithAya nama:

(Salutations to the Lord, who stands in the four forms of VaasudEva,

SankarshaNa, Pradhyumna and Aniruddha in the VisAka sthambham at Sri
Vaikuntam according to PaancharAthra Aagamam!).

76. nikhila Upanishadh manjUshikE maragatha maNi roopAya nama:

(Salutations to Lord VaradarAjan, who stays inside the jewelry box made of all
Upanishads as an Emerald gem!).

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77. BhadrAm Nrusimha kuhanAm adhijagmushu: thubhyam nama:

(Salutations to Your form that has taken the auspicious roopam of Man-Lion /
Nrusimhan!).

78. KapaTa Vaamana SvaroopAya nama:

(Salutations to Lord VaradarAjan, who incarnated inthe deceptive dwarf form of

Vaamanan!).

79. dhurapanhava dhivya Bhavya roopAnvithAya nama:

(Salutation to Lord VaradarAjan, who has the dhivya MangaLa Vigraham that can
not be disputed by anyone!).

80. Maaya-nigUDa anapAya MahAnidhayE nama:

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(Salutations to the great and auspicious treasure, Lord VaradarAjan hidden inside
His own MaayA!).

81. asrAntha SamsaraNa gharma nipIDatha JanthO:karNAmrutha

svaroopAya nama:

(Salutations to the nectar of Mercy for those scorched by the unceasing heat of
SamsAram!).

82. Parama dayALO tubhyam nama:

(Oh Most Cmpassionate One! Lord VaradarAjA! Salutations unto Thee!).

83. SaraNAgatha samrakshaNa PandithAya nama:

(Salutations to the skilled One in protecting those, who have performed Prapatthi
at Your sacred Feet!).

84. KrupaNa RakshaNa MahA VeerAya nama:

(Salutations to the great warrior engaged in the fight to protect the helpless
SamsAris!).

85. Saarnga-dhanvinE NamO nama:

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 (Salutations to the Lord of Kaanchi wielding the bow of Saarngam!).

86. unnidhra Padhma KalikA madhuraa KaDAksha veekshAaNyAya nama:

(Salutations to the Lord with the power of sweet and auspicious eye glances
reminescent of the beauty of a fully blososmed lotus!).

87. Karma ParipAka mahAdavAgni SamanAya nama:

(Salutations to the Lord Of Hasthigiri, who quenches the karma-generated forest

fire consuming the SamsAris!).

88. HairaNyagarbha HayamEdha HavirbhOkthrE nama:

(Salutations to the Lord, who recieved and enjoyed the Havis from the
AsvamEdha Yaagam of Brahma Devan!).
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89. indhirAyA: anibhrutha-parirambhai: aahithAm kanaka valaya mudhrAm

kaNDabhAgE dadhAnAya nama:

(Salutations to the Lord, who bears the marks on His neck region of the golden
bangles of PerumdEvi arising from Her tight embrace of Him!).

90. anavadhika VibhUthi VaibhavAya namO nama:

(Salutations to the limitless glories of the Lord!).

91. turaga VihagarAja syandhana AandhOlikEshu Sanchaara VaibhavAya

nama:

(Salutations to the Lord, who enjoys His BrahmOthsavam and travels then on the
Raaja Veedhis of Kaanchi on the Horse, Garudan, Pallakku and thEr!).

After the reference to the naamAs from the Sri Sookthis of KurEsar and Swamy
Desikan, we will now focus on the Sri sookthis of Thirukkacchi Nampi, who
conversed during his life with Lord VaradarAjan and those of Visadha Vaak
SikhAmaNi Sri MaNavALa MaamunigaL (Sri DevarAjAshtakam and Sri DevarAja
mangaLam are their Sri Sookthis).

132
92. VaradAya dayAdhAmnE dhIrOdhArAya namO nama:

(Salutations to Lord VaradarAjan, the abode of Mercy and the embodiment of

Dhairyam/Courage-Valour and indescribable generosity!).

93. VaajimEdhE VapAhOmE dhathur-uttharavEdhithAya nama:

(Salutations to the Lord, who appeared from the Homa Kuntam, when the VapA
Homam was performed during the AsvamEdha Yaagam of Chathurmukha
Brahmaa!).

94. dayamAna dhrusE tasmai devarAjAya namO nama:

(Salutations to the Lord, who had a sweet smile in His face and blessed
Chathurmukha Brahma with incomparable grace!).

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95. Vaaritha SyAma VapushAya nama:

(Salutations to the dark hued One arising out of the Homa Kuntam with
PuNyakOti VimAnam!).

96. VaaraNAchala Vaasaaya namO nama:

(Salutations to the Lord, who took permanent residence at the request of BrahmA
on that Elephant Hill!).

97. VaarijAkshAya namO nama:

(Salutations to the Lord with red lotus like beautiful eyes!).

98. abhIshta Phala daayaka PraNathArthiharAya namO nama:

(Salutations to the DevarAjapperumAL, who grants the desired boons of His

devotees and destroys their SamsAric sorrows!).

99. PurushAya PurANAya devarAjAya nama:

(Salutations to the eternal and ancient Purushan revered by the Purusha

Sooktham!).

100. Kaanchanaachala SrungAgrE KaaLamEghaaya nama:

(Salutations to the DeavarAjapperumAL, who stands on top of the Golden peak of

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 Hasthigiri with the hue of rain-laden Cloud!).

101. SuparNAmsAvadhamsAya SurarAjAya nama:

(Salutations to the Lord of DevAs, who is the aabharanam for the shoulders of
Garudan!).

102. Sri KaanchipoorNamisrENa PreethyA sambhAshithAya namO nama:

(Salutations to the HasthigirIsan, who spoke with affection to Thirukkacchi

Nampi after breaking His silence as ArchA Moorthy!).

103. Samastha PrANi santhrANa-praveeNAya nama:

(Salutations to the Lord of DevAs, who is an expert in saving all the ChEthanam!).

104. devarAja dayA SindhavE nama:

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(Salutations to that Ocean of DayA, Lord DevarAjan!).

105. dhanava SiSO: RakshaNArtham SthambhAth utthithAya nama:

(Salutations to the Lord DevarAjan, who arose out of the pillar in HiraNyan's
sabhai to protect PrahlAdhan's words as sathyam!)

106. Puthra Taara Gruha KshEthra mrughathrushNaambu pushkalANAm

gathayE nama:

(Salutations to Lord DevarAjan, who is the way for those noble souls, who enter
SanyAsAsramam after abandoning children, wives , house , which to them are like
the desert mirages!)

107. KshINa Sakthi BalArOgya klEsa-samsrayAnAMutthama gathayE nama:

(Salutations to the Lord DevarAjan, who is the hope and noble way for those
befuddled ones with enfeebled powers, health and strength!).

108. taruNa tuLasidhaamabhi: alankrutha devArAjAya namO nama:

{Salutations to the DevarAjap PerumAL decorated with garlands made from just-
picked TuLasi leaves (and flowers) as He steps out of His aasthAnam during His
Uthsavams!}.

134
 with sEvArthis - thanks SrI PR Srinivasan

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iniNdtacarkr[< inv&Ä< k¯TykmR[>,

papIyaMsmmyaRd< paih ma< vrd àÉae.

ninditAcArakaraNam nivrttam krtya-karamaNa: |

paapIyAmsam amaryAdam paahi maam varada prabhO ||

-- Thirukkacchi nampi’s Sri DevarAjAshtakam, SlOkam 3

(Oh Boon-granting VaradarAjA! Oh Lord of DevAs! Please protect adiyEn, who

continues to be engaged in acts prohibited by the SaasthrAs and who sins by not
performing the duties ordained by Your ShAsthrAs! May Your nectarine glances
fall on me / vilasantu KaTaakshAstE mayyasmin jagatAm pate / and protect me!).

svRÉUtsuùd< dyainix< devrajmixrajmaïye

sarva-bhUta-suhrdam dayAnidhim devarAjam adhirAjam aasraye

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Sundara simham - ahobila mutt

138
 ïI>

SUNDARASIMHAM SERIES OF EBOOKS

(http://www.sundarasimham.org/e-books.htm)

(The titles below are hyper-linked to individual eBooks.  If the pointer is placed over 
the text and clicked, you can access the titles online) 

eBook # Title eBook # Title

1 SrI Stuti 15 DasAvatAra slOkam

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2 BhU Stuti 16 DayA satakam

3 Godha Stuti 17 Vegasethu stOtram

4 HayagrIva Stotram 18 Panniru nAmam

5 Raghuveera Gadyam 19 RAmAnujar Chronology

6 ParamArta Stuti 20 Charama Surukku

7 Sudarshana Ashtakam 21 AahAra Niyamam

8 kAmAsikAshtakam 22 Gopala Vimsati

9 AshtabhujAshtakam 23 Navamani MAlai

10 Garuda Dandakam 24 Thirumanthira Churukku

11 Thirucchinna mAlai 25 PadukA Sahasram

PAdukA Satakam
Sahasram

12 Arutta Panchakam 26 Amruta Ranjani

13 Dvaya Churukku 27 PradAna Satakam

14 VairAgya Panchakam 28 DevarAjAshtakam

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 eBook # Title eBook # Title

29 HayagrIva Panjaram 49 Stotra Ratnam

30 GeetArtha Sangraham 50 Amruta svAdini

31 Adaikala Patthu 51 AdhikAra Sangraham

32 Azhagiyaingar Thaniyans 52 Thirumanjana Kattiyam

33 Paramatha Bhangam 53 SrI Stavam

34 Prabhanda SAram 54 NacchiyAr Thirumozhi

35 Nrusimha PanchAmrutham 55 Pillayandhadhi

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36 Vaishnava Dinasari 56 Chitra DesikIyam

37 Mey Viratha Manmiyam 57 SaraNAgati Deepika

38 Guna Ratna kOsam 58 Paramapada Sopanam

39 Abheeti Stavam 59 Sri Bhashyam Vol1

40 Mummani KOvai 60 Sri Bhashyam Vol2

41 Sandhya Devathaas 61 Vaikuntha Stavam

42 Injimedu Azhagiya Singar 62 Thiruppavai

43 43rd Pattam Jeer 63 Tattva Padhavee

44 44th Pattam Jeer 64 Agaramanimaala Stotram

45 Prakrutam Azhagiya Singar 65 Mangalya Stavam

46 Rig UpAkarma 66 HayagrIva SahasranAmam

47 Yajur UpAkarma 67 Narasimha AvatAram

48 SAma UpAkarma 68 Rahasya Navaneetham

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eBook # Title eBook # Title

69 Rahasya Padavee 89 Tattva Muktha kalApam

70 Thiruppalliyezhuchchi 90 Chillarai Rahasyam

71 SaranAgathi (Tamil) 91 Srimad RahasaTrayaSAram

72 Dehaleesa Stuti 92 Fabulous Four

73 Purusha SUktham 93 Sudarashana Vaibhavam

74 Desika Darsanam 94 Sri Venkatesha Sooktis

75 Bhagavad dyAna sopanam 95 Sri Venkatesha Ashtottaram

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76 SubhAshita Neevi 96 Sri Venkatesha Ashtottaram

77 NaimisAranyam 97 Famous Five

78 AparyAptAmrutha sopanam 98 Arithmetic and Almighty

79 A Day in Sri Matam 99 Peerless Preceptor

80 ThiruppallANDu 100 SrI Lakshmi Sahasram

81 Thiruvellur 101 Sri Venkatesha Sahasram

82 Vedams ad upanishads 102 PadukA Sahasra Yantrams

83 Thiruviruththam 103 ThirunedunthanDakam

84 ThiruvAsiriyam 104 ThirukkurunthanDakam

85 Periya thiruvandhadhi 105 ThiruvezhukURRirukkai

86 Thiruvaimozhi 106 Manthra Pushpam

87 Desika Sahasranaamam 107 Virodha ParihAram

88 Satha DUshani 108 Oppiliappan vaibhavam

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ahObilavalli - Chenchulakshmi thAyAr - ahobilam

142
 ïI>

AHOBILAVALLI SERIES OF EBOOKS

(http://www.ahobilavalli.org/ebooks.htm)

(The titles below are hyper-linked to individual eBooks.  If the pointer is placed over 
the text and clicked, you can access the titles online) 

eBook # Title eBook # Title

1 DanurmAsa ArAdanam 15 PeirazhwAr krishnAnubavam

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2 SALagrama ArAdanam 16 AmalanAthipirAn

3 Mukunda MAlA 17 Thiruvellarai

4 VAsantika parinayam 18 Achyutha Satakam

5 SampradAya parisuddhi 19 Sundara kANDam

6 ThiruppAvai 20 RanganAtha Mahimai Vol 1

7 YatirAja Saptati 21 RanganAtha Mahimai Vol 2

8 AthimAnusha Stavam 22 RanganAtha Mahimai Vol 3

9 Anjali Vaibhavam 23 RanganAtha mahimai Vol 4

10 ThiruvellakuLam 24 Thiru Vaikunta Vinnagaram

11 DevanAyaka Pancasat 25 Thiru ThevanAr Thogai

12 NyAsa Dasakam 26 Thiru Semponsei Koil

13 NyAsa Tilakam 27 Thiru Arimeya Vinnagaram

14 NyAsa Vimsati 28 Ramanusar nURRandhAdhi

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 eBook # Title eBook # Title

29 VishnuSahasranAmam Vol1 49 Mahalakshmi Kritis

30 VishnuSahasranAmam Vol2 50 Ahobila Divya Desam

31 VishnuSahasranAmam Vol3 51 VaradarAja panchakam

32 VishnuSahasranAmam Vol4 52 SadAchAryAs

33 VishnuSahasranAmam Vol5 53 Bhagavan nAma sahasram - 1

34 VaradarAja Pancasat 54 Bhagavan nAma sahasram - 2

35 Vishnu SUktham 55 Bhagavan nAma sahasram - 3

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36 ThirutheRRiambalam 56 Apamarjana Stotram

37 Varaha Puranam 57 PerumAL Thirumozhi

38 Vasudeva PunyahavAcanam 58 Jitante Stotram - Vol 1

39 Samaveda PunyahavAcanam 59 Jitante Stotram - Vol 2

40 Brahmotsavam 60 Jitante Stotram - Vol 3

41 Homa Havis and Yajna 61 Jitante Stotram - Vol 4

42 Raghava YadavIyam 62 Sri Varadaraja stavam

43 Yadavabhyudayam 63 Acharya Panchasat

44 Lakshminarayana Hrdayam 64 Bhagavan Gunaratnasatakam

45 RAmAshtaka Kritis 65 Garuda Panchasat

46 HanUmath vaibhavam 66 Rangaraja Stavam

47 Manasa Aradanam slokam 67 Tattva Nirnayam

48 Ekadashi & other vrtams 68 Sundarabahu Stavam

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69 Vaibhava PrAkAshika

70 KomalA Dandakam

71 ThiruppullAni

More Coming soon 

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