devatAntara parisankhyA stabakam (30 Slokams)

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devatAntara parisankhyA stabakam (30 Slokams)

Smt. Geetha Anand

With “Sri nrusimha sEvA rasikan”

Oppiliappan Koil Sri VaradhAchAri SaThakopan

Introductory Note by Sri. V. Sadagopan

Translation based on the explanations of Sri U.Ve. NavalpAkkam Yaj~na VarAhAchAriar (Sri. Navalpakkam Kannan Swamy)

This stabakam has 30 slokams. Sri VenkatAdhvari Kavi follows closely the upadesams of Swamy Desikan in ParadevatA pAramArthyAdhikAram of Srimad Rahasya traya sAram and mImAmsa as well as alankAra and nyAya Saastrams to establish that it is a futile effort to seek other devatais for ascertaining who is the para devatai.

In this stabakam, The poet points out the anitarasAdhAraNa Vaibhavam of PirAtti (eka Seshitvam) as the divya Mahishi of the Lord as convincing reason for his unshakable faith in Her anugraham to secure Moksha sukham that cannot be delivered by any other devatAs like Indran (Slokam 3 and 7), Vaayu (Slokam 4), VaruNan (Slokam 5), Sooryan (Slokam 6), Kuberan (Slokam 8), Chandran (Slokam 9), Nava GrahangaL (Slokam 10), ViSAkan (Slokam 11), GaNapati (Slokam 12), Durgai (Slokam 13), Sivan (Slokam 14) and Brahma Devan (Slokam 15).

The Kavi states that the praising of the itara devatais (devatAntarams) will yield only insignificant phalans and boons with blemishes (doshams). The Kavi declares that he does not seek such boons from them because of the seven blemishes associated with the boons granted by them:

• Alpatvam / insignificance, asthistvam/impermanence,
• DukkhamUlatvam / cause for sorrow or rooted in sorrow,
• Dukkha miSratvam / mingled with sorrow, dukkhOrdarkatvam / enhancing sorrow,
• svAbhAvika Ananda Viruddhatvam /contradiction to inherent blissful state of mind,
• viparItAbhimAna mUlatvam / root cause for attachment to wrong things leading to one's destruction.

All these seven blemishes are not associated with the boons granted by Periya PirAtti.

Her boons are always auspicious and are totally free from even a trace of sorrow. They produce Anandam and elevate the receiver to enjoy immense wealth here and in Sri VaikuNTham. They last long and are not trivial. They bless one with the company of the BhAgavathAs and yields ultimately the Parama PurushArtham of Moksham that no other devatA can give except PirAtti and Her Lord. PirAtti and Her Lord created Brahma, Sivan, Sooryan and all other devatAs, who in turn are influenced by KarmAs (karmavasyALs) unlike the dhivya dampatis. They got their special status (adhikAram) by worshipping the divya dampatis. They are subject to the mAyA of the divine couple. They get their Jn~Anam from the divya dampatis and serve Them. Sriman NaarAyaNan and His divine consort rule them. They are viSeshaNams to them and are not fit to be worshipped by those who desire Moksham (Mumukshus). They are all the Sareeram for the divine couple, who are yEka Seshi for them. The divya dampatis are the goal for Moksham (PrApyars) and the Ones to be resorted for Moksham (SaraNyars).

In the 100th pAsuram of the third ThiruvandhAti, Pey AzhwAr celebrates the Vaibhavam of Periya PirAtti as SaraNyai in the spirit of acknowledging Her as the Para Devatai:

sArvu namakku enRum cakkarattAn, taN tuzhai
tArvAazh varai mArbahn tAn muyankumkArArnta
vAnamaru minnimaikkum vaN tAmarai nedumkaN
tenamarum Poo mEl tiru.

Meaning: Periya PirAttiAr stays as the object of intense adoration by her Lord with Sudarsana chakram in hand and has the broad chest adorned by cool TuLasiI garland. He is enchanted by Her, who shines like the bright lightning in the sky and has long eyes that remind one of the beautiful lotus. We seek refuge in Her who lives in the honey rich Lotus flower. She is our SaraNyai and we are ananya SaraNaas.

In slokam after slokam, VenkatAdhvari kavi points out the safety and superiority of seeking PirAtti as Paradevatai to perform SaraNAgati instead of others, who have no power to offer us refuge. In the 24th slokam, the Kavi asks: How can one think of a blade of grass as support to cross the ocean (other devatais), while there is a mighty ship (PirAtti as Para Devatai) ready to transport us safely across the SamsAric ocean? In slokam 19, the Kavi poses another question: How can a farmer wishing to cultivate fertile land abandon the verdant ChoLa nAdu (PirAtti) and seek the Vindhya forest full of tigers, lions and unfriendly land.

The Kavi with great display of MahA VisvAsam states in slokam 17 that he will not go near any devatai, while the Para Devatai, PirAtti is there to provide secure refuge. In the next slokam, he compares PirAtti's anugraham to Suryodayam and

the lustre of other devatais to a hand lit lamp and then asks whether there will be anyone lighting a lamp (seeking other devatais) after Suryodayam to recognize objects.

This is a stabakam to understand the ParadevatA tattvams relating to Periya PirAtti.

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