abhdikanye! Drench me in Your cool kaTAksham and enjoin me to the lotus feet of EmperumAn who is balivancaka and bathe me — marry me to the SaraNa sAmrAjyam.

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SrI lakshmI sahasram

nirveda stabakam

samasta loka jananI! (SrIranganAcciyAr — SrIrangam)

nirveda stabakam is about lamenting the time lost so far in wasteful pursuits of life that are not conducive for realizing the goal of Moksham and is about seeking urgently the anugraham of PirATTi to overcome the samsAric ills resulting from the power of the tApa trayams.

Slokam 1

SaraNIkaraNIyAnghrim SaSvat tApatraya Aturai: |
sarva nirvedaSamanIm samasta jananIm numaH ||

Meaning:

samasta jananI! Mother of everyone! I am surrendering to You, one who removes all mental agonies. I am saddened by the AdhyAtmika, Adhibhautika and Adhidaivika tApams that I have been going through repeatedly in many births.

Comments:

The poet says that he has been going through repeated births where he had suffered indescribable mental agony (Aturam) due to the power of tApatrayam. PirATTi is the remover of all miseries (sarva nirveda SamanI). Hence, he surrenders at Her lotus feet so that She will remove his anguish out of her sarvabhUta dayA. PirATTi is addressed as samasta jananI. She is the Compassionate Mother of all, who will not tolerate the sufferings of any of Her children.

Additional Notes:

All the sins and sufferings of a samsAri arise from the lack of tatva traya j~nAnam and non-observance of ananyarha Sesha vrtti (total dependence on the Lord as the sole protector and remembrance of the eternal servitude of the jIvan to ISvaran). Due to the power of the tApa trayam, the samsAris fall in the deep rotten well of Prakrti and commune with kumatis (those with distorted perception of Vedic pramAnams) and Bhagavat VimukhAs (those who turn away from BhagavAn and become nAstikAs). They come under the powerful influence of indriyams and are subject to kAma, krodha, mada, mAtsaryAdi viparItams. They are mired in anitya vishaya sukhams and develop additional ruci for samsAric way of life. They forget that BhagavAn has created sadAcAryAs just as He has created the MokshopAyams of Bhakti and Prapatti. One day due to the dayA of the divya dampatis, the samsAri develops nirvedam and seeks the redeeming feet of a sadAcAryan and performs SaraNAgati and is redeemed. The agitated state of mind of a samsAri and his preparation for the observance of SaraNAgati as Mokshopayam is the subject matter of the nirveda stabakam.

Slokam 2

anupAsita tAvakAnghri padmAni
aparAmrshTa parAvarasthitIni |
jagadamba vrthaiva jIryato me
samatItAni hi janmanAm SatAni ||

Meaning:

Jagadamba! Mother of the Universe! I have gone through countless births. In all these births I have only looked for ways to relieve my tApatrayam. In all these births, I never thought of worshipping You or developed the discriminating intellect to surrender to Your lotus feet. I am sad that I have wasted so many births in this way.

Comments:

In the first slokam, the poet referred to the “SaraNIkaraNIya anghri” of samasta janani and declared “numa:”. The numa: Sabdam stands for Prapatti. In this second slokam, the poet referred to the same lotus feet intended for surrender (tAvakAnghri padmAni) and regrets over his misfortune in having wasted hundreds of janmAs without surrendering to them and deriving the benefits of Moksha sukham.

Slokam 3

apavargathApathAtigAnAm
anudAsIna hrshIka kinkarANAm |
divasA bahavo vrthaiva yAtA:
tava sAnandamupAsanam vinA na: ||

Meaning:

In all my births so far I never even knew the way to seek moksham. I did not even know that it exists. I was eternally chasing sensory pleasures. I had been a servant of my indriyAs. I never knew the upAsanam that will please You, I never learned the way to make You happy through my actions and in turn derive bliss. I have wasted all my efforts so far.

Comments:

Here the poet regrets over not becoming familiar in his life with MokshArtha SaraNAgati observance to gain the Parama PurushArtham of nitya Kaimkaryam to the divya dampatis at SrI VaikuNTham. He describes himself as a servant of his indriyams (hrshIka kinkaran) instead of being an Aradhakan of hrshIkeSan, the Lord of indriyams. He admits that all his days until now have been spent in an useless manner (divasA bahavo vrthaiva yAtA:) instead of performing ArAdhanam with happiness to MahA Lakshmi (tava sAnandamupAsanam vinA vrthaiva yAtA:).

I could have developed Parama PurushArtha ruci and developed a sense of urgency (tvarai) and chased away all obstacles to freedom from Prakrti sambandham. Alas! I have been held tightly in the net of evanescent indriya sukhams and have stayed as a bhaddha jIvan. I am going round and round in the janana-maraNa kAla cakram and am lost deeply in the samsAric world.

Slokam 4

avadhIrita sAdhusangamAnAm
apacAreshu ca baddhakankaNAnAm |
kathamanyatamam krpAnidhe mAm
kamale hanta vrthA krthA: khalAnAm ||

Meaning:

KrpAnidhe! Kamale! Mother, Who is an Ocean of Compassion! I realize that I have wasted all my lives on sensory gratification. I have treated sAdhus with contempt. I have committed bhagavat, bhAgavata apacArams. I have insulted others. Now I realize all my evil actions. However, please do not make me a member of the group of evil people, dushTAs. You are an Ocean of Mercy, please consider me with compassion.

Comments:

Oh Kamale! I have treated the sAdhu janams with utter disregard (avadhIrita sAdhu-sangamAnAm). In terms of insulting the bhagavat-bhAgavata-AcArya goshThI, I have tied the KankaNam on my wrist as the display of my vow to pile up apacArams (transgressions) against them. I lament now over my apacArams.

Oh Ocean of Mercy! Please do not push me into the company of wicked and mean men (khala:). The significance of the choice of the word “khala” over others like dushTan can be appreciated from CaNakya Satakam: “sarpa: krUra:, khala: krUra:, sarpAt krUratara: khala:, mantra-oushada vaSa: sarpa: khala: kena nivAryate?”. A poisonous snake is fierce and violent, so is a wicked man. The wicked man however is fiercer than the snake. The mantrams and mUlikais can control the snake and its poison, but who can control and subdue a wicked and mean man? The poet's choice of the word “khala:” is insightful indeed!

Slokam 5

smAram smAram malinavishayAn mAnasam me avasannam
cAram cAram pratikhalagrham jAtakhedau ca pAdau |
kAram kAram kujanavinutim kleSitA hanta! jihvA
vAram vAram vanajanilaye kim nu vij~nApayeyam? ||

Meaning:

My mind is an agitated and is in a despondent state over my transgressions. My mind is destroyed through constant longing about lowly vishaya sukhams. My legs are suffering from climbing up and down the steps of all kinds of people to earn money to support myself and my family. My tongue is suffering from praising undeserving people repeatedly. Oh Mother residing in the lotus forest! How can I describe my terrible state (avala nilai) to You?

The poet is telling PirATTi that he has lost interest in Vishaya sukham and in worldly pursuits. He seeks PirATTi’s lotus feet with the sole aim of gaining EmpermAn’s association.

Comments:

This is a beautiful slokam with enjoyable SabdAlankArams: “smAram smAram, cAram cAram, kAram kAram, vAram vAram”. Repeatedly recollecting and remembering (smAram) sinful, wicked and depraved thoughts (malina vishayAn), my mind (mAnasam me) has become weak (avasannam). My legs (pAdau) have become weak (jAtakhedau) from my repeated visits to the houses of the haughty rich and lowly people (cAram cAram pratikhala grham jAtakhedau ca pAdau). khala as indicated refers to wicked and mean men. khedam means fatigue. My tongue (mama jihvA) is fatigued from eulogizing worthless people for a living repeatedly (kAram kAram kujanavinutim kleSitA hanta jihvA). Oh Lady, living in the forest of lotuses! How much more should I appeal to You, who is omniscient?

Slokam 6

vihitamakhilam tyaktvA krtvA ca garhitamanvaham
taducitaphalAnyatrAmutrApyaho kalayannaham |
guNagaNanidhe mrtvA mrtvA kiyanti yugAni vA
muravijayino jAye jAyeyamasmi bhayAtura: ||

Meaning:

guNagaNa nidhe! One who has the wealth of all the auspicious qualities! muravijayino jAye! The consort of EmperumAn who won over the asura Mura! Day after day, I have done censured actions, I have never performed commendable actions. I have gone through many births this way. Now I am distressed with fear.

Comments:

PirATTi is addressed as guNa-gaNa nidhe. The poet feels confident that due to Her infinite auspicious qualities such as vAtsalyam and karunA, She will excuse his transgressions. This slokam is similar to Swamy Desikan’s slokam in nyAsa daSakam:

akrtyAnAm ca karaNam krtyAnAm varjanam ca me |
kshamasva nikhilam deva praNatArtihara prabho ||

In this slokam, Swamy Desikan implores Lord VaradarAjan to pardon him as in all his lives so far he has done prohibited actions only and has never done any of the stipulated actions. Sri VenkaTAdhvari kavi is seeking PirATTi’s pardon through this slokam.

Additional Notes:

SrI guNa ratna koSam of Swamy ParASara BhaTTar is a nidhi for celebrating the guNa gaNams of MahA Lakshmi; 37th e-book in the Sundarasimham series (http:// www.sundarasimham.org).

Sri Lakshmi Sahasram's individual chapters (stabakam-s) of kAruNyam (stabakam 4), kshAnti (stabakam 11), vadAnyam (stabkam 13), nAma Vaibavam (stabakam 17), abhaya pradAna Vaibhavam (stabakam 19) are excellent sources of reflections on the countless KalyANa guNams of MahA Lakshmi (http://www.alamelumanga.org).

Slokam 7

trNa tyAjam tyaktvA trijagati kaLatrAdi vishayAn
praNatyA te divyA: kati kati gatim yAnti krtina: |
aham tvevam tAvat vishaya vishayantreshu patita:
vishIdan samsAre vipadavasare rodimi rame ||

Meaning:

Rame! One who brings happiness to others! I am told that the virtuous have considered all that is in this world to be as insignificant as a blade of grass. They have severed their attachments with worldly relationships such as wife, offspring. They have considered only You as their life breath. This way, they have reached You. Now I am giving up my attachments to the worldly life like them and crying only for You.

Comments:

In this slokam, the poet reminds PirATTi about the actions of his AcAryAs like SrI Naathamunigal, SrI YaamunAcArya and SrI RaamAnujA who considered worldly life as trivial and sought only Her lotus feet. He says that he is also seeking PirATTi’s lotus feet like them. He has developed vairAgyam by following the lives of his AcAryAs and his actions are based on what he has learned from their lives.

Even though prapatti could be performed by anyone at any time, it is a specific process that it should be performed in the same way as our pUrvAcAryAs. The poet is assuring PirATTi that he is surrendering to Her in the same way as his pUrvAcAryAs have done previously.

Additional Notes:

This is a beautiful slokam, where the poet's nirvedam pours out and he declares his vairAgyam relating to Vishaya sukhams. He salutes “krtina:”, those who have done Prapatti after realization of the impermanence of Vishaya sukhams and samsAric attachments like AcAryA RaamAnujA (SaraNAgati gadyam: e-book # 30 in SrI HayagrIvan series http://www.srihayagrivan.org).

The poet alludes to the VairAgyam of the Krtinar, AcAryA RaamAnujA here, with the reference: “trijagadi kaLatrAdi vishayAn trNa tyAjam tyaktvA”. He discarded all of the attachments like a worthless blade of grass. He compares his deplorable status with great nirvedam: “aham tvevam tAvat vishaya-vishayantareshu patita:” I am a “patitan”, who has fallen into these destructive samsAra vishayams instead of following the great ones like AcAryA RaamAnujA and Swamy Desikan, who instructed us about His VairAgyam through the moving VairAgya Pancaka slokams (14th e-book in the sundarasimham series: http://www.sundarasimham.org)

I am now crying over my misfortune relating to the samsAra bandhams (vishIdan samsAre vipadavasare rodimi rame!).

Slokam 8

janani! mahati vamSe janma labdham, tata: kim?
viSadam avagate vA veda SAstre, tata: kim? |
sadasi kathakadarpa: sAdito vA, tata: kim?
bhavajaladhitaristvam bhAvitA cenna citte ||

Meaning:

Oh MahA Lakshmi! I have been blessed by You to be born in a noble vamSam. What is the use? I have acquired clear mastery over VedAs and SAstrAs. What is the use? I have won over haughty disputants in the vidvat sadas. What is the use of such achievement and other good fortunes, when my mind does not reflect on You, the One who gets us safely across the fierce ocean of samsAram?

Comments:

In this slokam the poet calls PirATTi as “bhavajaladhi tarI” the boat that helps to cross bhavam or samsAram. The jIva is getting tossed around in the merciless ocean of samsAra. He does not know anything but sorrow. EmperumAn who is the guNapUrNan is the big boat who could help him reach the shores.

Sri VenkaTAdhvari kavi is remarking that if he does not consider PirATTi as the boat that will take him across the waters of the BhavasAgaram — the ocean of samsAra, then what is the use in claiming that he is born in a good family, or that he is very knowledgeable in VedAs and SAstrAs and winning others in debates and establishing that his siddhAntam is the best? These are nothing but ‘kula madam and vidyA madam’. A Brahmin is one who actively pursues Brahma j~nAnam. All the VedAs and SAstrAs say that it is Sriya:pati who is the Parabrahmam and He is the refuge that one should seek to escape the cycle of samsAra. If one does not realize this and consider PirATTi as the boat to cross the ocean of samsAram, then all this knowledge is only empty knowledge without any understanding.

PirATTi serves as the boat to take us from this worldly life to EmperumAn’s tiruvaDi. EmperumAn pardons all our transgressions and blesses us with the boon of serving Him in paramapadam and thus takes us to the other shore of bhavam.

Additional Notes:

The poet has been inspired by the famous nirveda slokams of Swamy ALavanthAr in the SrI Kosam of stotra ratnam: the 61st and the 62nd slokams, the 49th ebook in Sundarasimham series (http://www.sundarasimham.org). In the 61st slokam, Swamy ALavanthAr, the grandson of Swamy Naathamuni expresses his nirvedam:

janitvAham vamSe mahati jagati khyAta yaSasAm
SucInAm yuktAnAm guNapurushatattva-sthiti vidAm |
nisargAdeva tvaccaraNakamalaikAntamanasAm
adhoadha: pApAtmA SaraNada nimajjAmi tamasi ||

Here Swamy ALAvanthAr says: Oh SaraNAgata Rakshaka Swamin! I am born in the great kulam of uttama purushAs, whose j~nAnam and bhakti was loka prasiddham. They were parama parisuddhALs by speech and act; they were always desirous of uniting with You; they understood clearly the svarUpam and svabhAvam of the tattva trayams; they were engaged always in the lotus feet of Yours! In spite of all these sambandhams to a great vamSam (mahA vamSa prasUdi:), I stand in front of You with out Alampanam/support (nirAlampan) as the embodiment of sins (pApAtmA) and sinking down further and further into the mire of samsAram.

In the next slokam, Swamy ALavanthAr expresses His nirvedam and asks the Lord as to how he is going to be redeemed:

amaryAda: kshudra: cala mati: asUyA prasava bhU:
krtaghno durmAni smara paravaSa; vancanapara: |
nrSamsa: pApishTha: katham aham ita: du:kha jaladhe:
apArAt uttIrNa: tava paricareyam caraNayo:? ||

Meaning: I have trespassed the boundaries laid down by the VedAs (amaryAda:); I have great ruci for lowly matters and have developed fondness for them (kshudra:); I have constantly wavering mind without steadiness of purpose (cala mati:); I am the birth place of asUyai (considering even the sadguNams of others as dosham), I am envy incarnated (asUyA prasava bhU:); I am ungrateful and hurt even those who did help me (krtaghna:); I am filled with hauteur and wish ill to others (durmAni); I am under the spell of kAmam (smara paravaSa:); I cheat others (vancanapara:); I am deeply entrenched in pApams (pApishTha:). How can I arise from the shoreless ocean of sorrow (ita: apArAt du:kha jaladhe: uttIrNa:) and reach Your sacred feet and perform Kaimkaryams for You at Your supreme abode?

SrI kamalavalli tAyAr — SrI madhuramangalam

Slokam 9

aTitvA durdeSAn, sadasi ca naTitvA kshitibhujAm
paThitvA dInoktI: api phalam alabdhvA aticapala: |
apArai: vyApArai: alasatanu: ArAdhanam aho
bhavatyA hitvA aham balavat avasIdAmi kamale ||

Meaning:

Oh Kamale! I have traveled to all kinds of dubious lands and acted/danced in the courts of the kings of these lands like a good man. At these courts, I have explained in detail my material poverty with the hope of getting some relief. There has been no use in spite of these endeavors. During engagement in all these fruitless activities, I have lapsed from the performance of noble ArAdhanam for You until this day. As a result I am dejected and despondent.

Comments:

Oh Kamale! I have wandered in many lowly lands/nIca deSams (aTitvA durdeSAn), where Your Lord's SAstrams are ignored. I have lowered myself through the singing and dancing in front of petty chieftains at their courts for insignificant benefits (sadasi ca naTitvA kshtibhujAm paThitvA). In spite of my wailing, I did not always get what I begged for (dInoktirapi phalam alabdhvA) and showed deep interest in receiving those gifts with an aticapala mind frame. My body became fatigued (alasa tanu:) with all these huge and fruitless efforts and yet I did not come to You and performed ArAdhanam for You and gained tranquility.

Slokam 10

nirantaramaruntudai: niraya vedanA pAdanAd
durAsadadharAbhujAmalamapAvanai: sevanai: |
rame nanu rameta me durita mocake mecake
ghanastani mana: tvayA ghaTitanarmaNi brahmaNi ||

Meaning:

RamE! ghana stani! One who has heavy breasts! I do not want to serve kings who give me immeasurable miseries that feel as if I am in hell. They only mistreat me, I do not derive any benefit from them. I seek you Mother! You have breasts full of mercy, j~nAnam and vairAgyam that you freely grant me and make me happy. You are my emancipator who is as merciful as the rain clouds (mocakemecake). You make me get interested in brahma j~nAnam.

Comments:

This is another slokam full of SabdAlankArams at the end of each pAdam: “vedanA pAdanA, pAvanai: sevanai:, mocake mecake and ghaTitanarmaNi brahmaNi”. The dangers of serving kings with cancala buddhi and the fear and sufferings associated with the service to them is outlined in the first pAdam of this slokam. I do not need to gain anything from these insignificant kings and chieftains. I do not walk away yet from them declaring what Swamy Desikan instructed me in His VairAgya Pancaka slokams:

yacamhe vayam sAyam samphulla parimaLa mucA vAcA mahISvarAn truNam api na yAcAmahe

Meaning: We will not use our speech to beg for anything from the kings and the rich. Our speech is not ordinary. It has the fragrance of the mallikai flower blossoming in the evening. Just as the mallikai flower and its fragrance is for the enjoyment of the Lord, our speech is for eulogizing the Lord. Therefore, we will not abuse our speech (vAk) for praising the kings to gain some petty and perishable things.

durISvara dvAra bahir vitardikA durAsikAyai ayam anjali: racita:

Meaning: My anjali tiraskAram (rejection) is done for the act of sitting in front of the palace of the insignificant kings in a lowly manner awaiting his emergence to grant some inferior gifts.

SrI perundevi tAyAr — tirukkacchi

Slokam 11

janita hrdavasAdam SushkanirvedavAdam
janani jahadapArtham SaSvadAlambya dhairyam |
SaraNamiha bhajeyam samSritAnyairajeyam
danujabhidamudAram tam bhavatyA sadAram ||

Meaning:

Janani! Mother! I am giving up my sorrow and misery. I am stopping my complaining about my sad state. Now I have developed sAtvika dhairyam — the courage that You and Your consort will protect me. I am seeking the lotus feet of Your consort (who is inseparable from You) as the ultimate means as He gives benefits far greater than any devatAntaram.

Comments:

The preliminary steps for prapatti are realizing one’s sad state, expressing this feeling of sorrow to EmperumAn and PirATTi, developing an unshakable faith in their capacity to protect and ultimately surrendering at their lotus feet. The poet is describing these steps in this slokam. He implicitly mentions that it is not PerumAL alone or PirATTi alone who can grant us residence at paramapadam. Both of them together exercise their mokshapradAyitvam and grant us Moksha sukham. That is why the dvaya mantram begins as Sriman nArAyaNa caraNau. It is the divya dampatis who are our means (upAyam) and goal (upeyam).

Additional Notes:

We are reminded here about the essence of dvayAdhikAram of Srimat rahasya traya sAram of Swamy Desikan: e-books 91, 92 and 93 of Ahobilavalli series: (http://www.ahobilavalli.org) and His other SrI sUktis like dvaya curukku (13th ebook in Sundarasimham series, http://www.sundarasimham.org).

Slokam 12

nirviNNam abdhikanye nirIikshya mAm SItalai: apAngalavai: |
abhishincasi balivancaka caraNadvaya SaraNa varaNasAmrAjye ||

Meaning:

Comments:

It is only through PirATTi’s kaTAksham that we can reach the Paramapadam that is SaraNa sAmrAjyam. The poet requests only a miniscule of Her ka TAksham. He addresses Her as the ‘Daughter of the ocean’. Her infinite mercy is vast as the ocean and a miniscule of Her cool glances ( SItalai: apAngalavai:) of it is sufficie n t to win us EmperumAn’s lotus feet.

abhishincasi — bathe me with Your karuNA kaTAksham! Marry me to Your Lord! The jIvan reaching EmperumAn is equated to him marrying the Parama Purushan, EmperumAn. This is the ‘varaNa sAmrAjyam’.

EmperumAn is called ‘balivancaka’ one who cheated MahAbali. EmperumAn covered PirATTi who was on His chest with a deer skin and made sure that She did not see MahAbali so that He can take away the land from MahAbali. Here the poet is implying that PirATTi will similarly cover the angry eyes of EmperumAn so that He will not look at our doshams and thus earn us moksha sAmrAjyam. It is only because of PirATTi’s purushAkAram that EmperumAn pardons our sins and accepts us.

 || iti SrI lakshmI sahasre nirveda stabaka: ||

***

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