Introduction by Sri. V. Sadagopan

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This stabakam is entitled Yatna (Prayatna) stabakam. Yatnam means an effort, an endeavour to accomplish some thing. We have to strive, if we have some desired goals. Things won’t fall in one's lap without any Yatnam/Prayatnam. If the desired fruit is not achieved, there is no dosham (blemish): “yatna krte na sidhyati ko atra dosha:?”. One has to persevere however with diligence on what one has deliberately chosen. Yatnam also means effort like the word yatanam. Both words are derived from the root “yat” meaning to attempt or to endeavour.

The words of wisdom taught to us are: All with a big family should strive to assemble wealth, when they are at an age enjoying perfect health (sarva: kalye vayasi yatate labdum arthAn kuDumbhI). This reminds us of VarAha carama Slokam, when the Lord advises us to think of Him, when one's body is strong and mind is clear instead of waiting for the time, when one is unconscious like a log or stone during the last moments of one's life. VarAha PerumAn assures that He will give the soul a hand during those last moments and lead Him to Sri VaikuNTham because of the jIvan's earlier yatnam to meditate on Him. One is reminded of the Tamil adage in this context: “muyaRcci tiruvinaiyAkkum”. Efforts taken like Prapatti yogam or Bhakti yogam would result in realizing the great phalan of Moksha sampat.

The other name for this stabakam is Prayatna stabakam. When the prefix “pra” is added to a noun (whether derived from verbs or not) such as yatnam, it means commencement of an effort (yatnam). As a prefix to the verbs, it means onward (with yatnam); As a prefix to the adjectives, it means intensity of the effort (yatnam).

The MahA Kavi VenkaTAdhvari cites the many arduous (atimAnusha) yatnams undertaken by the Lord in many of His avatArams to bring joy to His divya mahishi. Some of these yatnams were well nigh impossible (bhUyAmsam yatnam) to undertake and the Lord undertook them and concluded them for PirATTi's mukhollAsam. Using his poetic fancy, the great kavi advances reason for the Lord to engage in the exercise of carrying Mandara mountain on His back during His KUrmAvatAram. The Kavi states that carrying the heavy mountain on His back was a training exercise to carry later MahA Lakshmi with heavy breasts on His chest always. tAyAr has been saluted by other poets as: “stana bhara namitAngi” (One who is slightly bent forward from the weight of Her own stanams). Our Lord's intent was to get used to the weight of His PirATTi (guru stana Saila bharam sadA voDhumAna:). This yatnam was “uru bhaara udvahana abhyAsam”. Our Lord carried that weight almost without effort and enjoyed the presence of the PeNNamudu, who declared that She will not leave the Lord's chest even for a fraction of a second (akalahillEn enRu alarmEl mangai uRaiyum mArban).

From the 4th Slokam onwards to the very end of this stabakam (38th Slokam), the Kavi cites many instances of Lord Raamacandran's yatna/prayatnams to gladden the heart of SitA PirATTi and win Her hand in marriage and enjoy subha dAmpatyam with her. The incidents from bAla, KishkindhA, Sundara and Yuddha KANDams are cited as illustrations of “the super-human” efforts (yatnams) undertaken by the RaghuvIran, the Jagadeka vIran.

Swamy Desikan was the AdarSa (exemplary) AcAryan for Sri VenkaTAdhvari. The Slokams of Yatna stabakam echo the prayatnams of the MahA vIran saluted by Swamy Desikan in His Raghu vIra gadyam.

Consort of SrI SrInivasan - SrI PadmAvati tAyAr, Mylapore

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