kaTaaksha stabakam (64 Slokams)

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udadhikanyakE (Daughter of the Ocean)! Your Lord experiences many kinds of afflictions (tApams). He suffers from the heat caused by the fire emerging from His face; He suffers from the heat of the battle as KrishNa honors Arjuna for serving as his charioteer. He experiences the radiant SudarsaNam which spits agni. He lives in the middle of the sUrya maNDalam. All these different kinds of afflictions makes Him feel scorched and He longs for Your cooling presence. Only when you are together with Him, He becomes merciful. We are also longing for Your anugraham and compassion that will relieve us from the scorching miseries (tApams) such as AdhyAtmikam (mental afflictions), Adhibhaudikam (due to natural calamities) and Adhidaivikam (due to the wrath of gods such as VaruNa, Indra etc). Only Your grace can cool us like the refreshing breeze or the cool water served for the travelers in scorching summer days.

EmperumAn’s tApams (afflictions) are explained by the three words: “udancita dhananjaya:, udAraheti and tapnamadhyaga:”. dhananjaya could mean both agni and Arjuna. PurushasUktam says Agni or fire was born from EmperumAn’s face. udA raheti – udAra means in excess, heti means flame. It also means the weapons of the Lord. Thus it could mean the jwAlA or flame that shines from EmperumAn’s body and also the weapons that He supports. Upanishad mentions that He lives in the sUrya maNDalam (“ya eshontarAditye hiraNmaya: purusha: drSyate”) and is exposed to those hot rays. Hence EmperumAn seeks Your company to cool Him from all these sufferings. When He is with You and is freed of all these tApams, He does not become angry over accumulated sins.

Slokam 23

kamsArAti preyasi samsArAbdhau bhraman anAtho aham |
amba tava sAdhu akampAm anukampAm nAvam avalambe ||

Meaning/Comments:

Mother, the consort of Lord KrishNa, I do not know how I am going to cross the samsAric ocean. I cannot even see its shores. I do not have anyone else to relieve me from repeated births and deaths. I am holding on to Your compassion with a great faith that it will take me across like a safe boat.

One of the qualifications required for prapatti is that the jIvA should realize his inability to save himself from the cycle of births and deaths. He should realize that there is no one else but Sriya:pati who could save him. He should have great faith or mahA viSvAsam that EmperumAn will protect him.

The poet shows us the way to perform prapatti by being an example himself.

 || iti SrImad venkaTAdhvari viracite SrIlakshmI sahasre karuNya stabaka: ||

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SrI lakshmI sahasram 5

By Dr. (Smt). Geetha Anand,

VaikuNTha vAsi Koil, Sabdam, Vangeepuram, VeerApuram SrI SaThakOpAcchAr

And “Sri nrusimha sEvA rasikan”

Oppiliappan Koil SrI VaradAchAri SaThakopan

INTRODUCTORY NOTE BY SRI. V. SADAGOPAN

There are 64 slokams in this stabakam saluting the power of PirAtti’s KaTaaksham. With many pramANams, the poet establishes that all kinds of auspiciousness (Sreyas) come the way of those, who are blessed to receive PirAtti’s kaTaakshams.

KaTaaksham refers to the glances of PirAtti. Swamy ParASara Bhattar in his SrI GuNa Ratna KoSam states that EmperumAn became Para Brahmam due to the glances of PirAtti falling on Him frequently. He also states that Indran, BrahmA and Sivan got their lofty positions because of the falling of one or two glances on them.

apAngA bhUyAmso yadupari param brahama tadabhUt
amI yatra dvitrA: sa ca SatamakhAdistadadharAt |

For complete meaning of GuNa ratna koSam, please see 38th e-book in the Sundara Simham series: http://www.sundarasimham.org

SrI VenkatAdhvari Kavi follows the thought process of Swami ParASara Bhattar in the 29th slokam of this stabakam, wherein he equates the miniscule of PirAtti’s KaTaaksham to EmperumAn’s full glance. He says that BrahmA with eight eyes, SivA with three eyes, ShaNmukhan with twelve eyes and Indran with thousand eyes await that auspicious glance of MahA Lakshmi to fall on them. The poet also follows the thought process of Swami Desikan expressed in the 66th slokam of Sri DayA Satakam about the gaining of their great sthAnams by BrahmA, Sivan and Indran as a direct result of Sri Devi’s (DayA Devi’s) glances falling on them.

U.Ve. ChEtlur SrivatsAngAcchAr Swamy cites the VaagambhruNI sUktam of Rg Vedam, which indicates that a position (sthAnam), pUjA and consecration (PratishThA) for the itara devatAs result from the power of PirAtti’s occasional glances on them.

Sri VenkatAdhvari Kavi points out that the seven kinds of auspiciousness result from PirAtti’s KaTaaksham (Slokam 8):

1. birth in a good vamsam
2. Blessings of the right kind of Buddhi to follow the Veda Maargam
3. possession of enduring limitless wealth
4. gaining distinct poetic skills recognized by all
5. the bhAgyam of performing SaraNAgati for gaining Moksha phalan
6. blessings of good santati/children and
7. auspicious fame and recognition.

In the 44th slokam, Sri VenkatAdhvari Kavi points out that PirAtti’s MangaLa drushTi would annul the bad Brahma lipi (writings on the skull at the time of birth by Brahma devan) and chase away the ill effects of ankArakan (SevvAi) and Sani Graham.

The KaTaaksham of SrinivAsa anukampa does many miracles. Her KaTaaksham intoxicates the Lord as it were and He forgets to see the defects in the jIvans that have transgressed His sAstrAs. Normally, He will be very angry at them and will be ready to punish them. When Her kaTaaksham falls on Him, He becomes totally under Her control and forgets His anger.

Her KaaruNyam celebrated in the previous stabakam manifests through the power of Her KaTaaksham. Her auspicious glances become the primary PrAyscchittam for the sinners (“krta aparAdhasya AdyAm nishkriyA” -DayA Satakam: Slokam 14). Her KaTaaksham chases away the dark night of ajn~Anam of the people (prajAnAm tama: Samayasi). When one is blessed with Her KaTaaksham, that person gains Moksham effortlessly (“drshTa: tvayaiva janimAn apavargam akrshTapacyam anubhavati” — SrI DayA Satakam: Slokam 20). In the 50th slokam of DayA Satakam, Swamy Desikan equates Sri Devi’s (DayA Devi’s) KaTaaksham to that of the noble AcAryAs and leads to MokshAnugraham: “divyApAngam diSasi KaruNe yeshu saddeSikAtmA, kshipram prAptA vrshagiripatim kshatrabandhvAdayaste”. Those immersed in Her auspicious glances even once are freed from all tApams (SamsAric afflictions) and are separated from their sins (“sakrt avagAhamAnam apa tApam apApam api Atanute” — DayA Satakm: Slokam 54). Those glances have the firm Vaibhavam established by the Vedams (Srutimita sampadi). Her glances are the abode of all MangaLams and aiSvaryams: “ bhavuka nidhi”.

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