Swamy Desikan’s Dayaa Sathakam Slokams 61 to 80

॥ Slokam 61 ॥

akuupaarair.h ekodaka samaya vaitaNDika javaiH
anirvaapyaaM xipraM xapayitum avidhyaakhya baDabaam.h.
kripe tvaM tattaadrik.h prathima vriSha prithvI dhara pati
svaruupa dvaiguNya dviguNa nija binduH prabhavasi ॥ 61 ॥

॥ Meaning ॥

Oh, Dayaa Devi! If anyone asks how big is the hill of ThiruvEnkatam, we can only say that it is very, very big. Your Lord is the Master of that gigantic hill. His AathmA is all pervading and is limitless, whereas the JeevathmA is atomic in size. His asthma is known as Vibhu and there is no place, where it is not present. His all pervasive Aathma is reverentially described as DhivyAthma Svaroopam. There is an entity, which is four times bigger than the Lord’s dhivyAthma svaroopam. That entity is one drop of You. You are therefore vaster than Your Lord in Svaroopam. A drop of Your grace performs wonders that even the terrifying waters of PraLayam can not do. Those waters would have covered everything and there will be no distinction between the objects to be protected and the objects to be destroyed. The PraLayam waters would have devoured everything. There is a Female with the face of a horse right in the middle of those PraLayam waters named VadavAgni. That alone can not be quenched by the roaring waters of PraLayam. All my karmAs assembled together are like that fire in the form of a horse with a female face. You alone can quench that gigantic bundle of karmAs quickly. For that purpose, one drop of Your grace is sufficient. That drop of Your Dayaa, which is four times larger than the dhivyAthma svaroopam of Your Lord, should intervene and protect adiyEn always.

॥ Slokam 62 ॥

vivitsaa vetaalI vigama parishudhde.api hridaye
paTu pratyaahaara prabhriti puTapaaka prachakitaaH.
namants.h tvaaM naaraayaNa shikhari kuuTastha karuNe
nirudhda tvaddrohaa nripati suta nItiM na jahati ॥ 62 ॥

॥ Meaning ॥

Oh, Consort of the Lord residing on top of NaarAyaNa Giri (NaarAyaNa Sikhari kooDasthE!) KaruNE! The uncontrollable desire for land, gold and women is like female goblins for men. One has to surrender all that one has to these female spirits. If one refuses, he will meet great dangers. Similarly, the fire of desire has to be fed with a lot of sacrifices. Otherwise, it will burn down all things. A lucky few chase away these ghosts and develop a blemish free heart. Even for those who have conquered their desires, the practise of Bhakthi yOgam with its difficult angams is not (PrANAyAmam, PrathyAhAram et al) easy. If the angams are difficult to master, one can sense the enormity of the task in mastering the angi (Bhakthi yOgam). This saadhakAs give up therefore the upAyam of Bhakti Yogam for Moksham and choose the easy to perform Prapatthi yOgam. After Prapatthi, they do not engage consciously in acts that are prohibited by Your Lord’s SaasthrAs. Even if they are exposed to some trespass over time, they receive a small punishment for that from the Lord and become pure. In their state of waiting for Moksham after their Prapatthi, they look like the prince, who is waiting to be crowned.

॥ Slokam 63 ॥

ananyaadhInaH san.h bhavati paratantraH praNamataaM
kripe sarvadraShTaa gaNayati na teShaam.h apakritim.h.
patis.h tvat.h paaraarthyaM prathayati vriSha xmaadhara patiH
vyavasthaaM vaiyaatyaa diti vighaTayantI viharasi ॥ 63 ॥

॥ Meaning ॥

Oh, Dayaa Devi! You control Your Lord according to Your will. He is not controlled by anyone else (ananyAdheena:). You however make Him lose His independence and command Him to be under the control of those, who have performed Prapatthi to Him (PraNamathAm Paratantra: bhavathy). For instance, you command Him to be the charioteer and obey Arjuna. He is fully capable of seeing everything (sarva dhrashtA). Yet, due to Your influence over Him, he does not recognize the trespasses of His devotees (tEshAm apakruthim na gaNayathi). He is Your Lord and yet reveals Your lordship over Him to the outside world (Pathi: Thvath PaarArTyam praTayathy). You have the courage to make Him disregard the boundaries of His Saasthrams and change His svabhAvam through Your sports (ithi VaiyAthyAth vyavasTAm vigaDayanthy viharasi). Oh, Dayaa Devi! Remarkable indeed is Your courage!

॥ Slokam 64 ॥

ApaaM patyuH shatruun.h asahana munerdharma nigalaM
kripe kaakasyaikaM hitamiti hinasti sma nayanam.h.
vilIna svaatantryo vriShagiri patistvat.h vihritibhiH
dishatyevaM devo janita sugatim.h daNDana gatim.h ॥ 64 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Your sports are mysterious. Through the power of Your sports, Your Lord loses His independence and is totally under Your control. Whatever punishments He metes out to the offending chEthanams end up as good things for them. For instance, when He got angry at the Samudra Raajan for disregarding His request to construct a dam, He was ready to dispatch His fierce arrows to punish him; the king of the Oceans appeared immediately in front of Your Lord and prostrated before Him and begged Your Lord to dispatch the targeted arrows on his enemies. It happened. Thus, the intended punishment meant for the Samudra Raajan ended up as a benevolent thing for him: the destruction of his enemies. Another instance was the occasion when angry ParasurAman confronted You and the arrow aimed by Your Lord at ParasurAman removed all of his puNyams that stood in the way of Him reaching the upper lokams like Svargam. On yet another occasion, the Crow which committed the MahA aparAdham of hurting Seetha PirAtti was punished lightly by removing one of its eyes with Your Lord’s arrow. Thus Your clever sportly interventions change Your Lord’s intended punishments into benevolent acts. If Your Dayaa was not manifested, how can these punishments turn into acts of benevolence (DaNdana gathi: hitham bhavathy) at the end?

॥ Slokam 65 ॥

niShaadaanaaM netaa kapi kula patiH kaapi shabarI
kuchelaH kubjaa saa vraja yuvatayo maalyakrid.h iti.
amIShaaM nimnatvaM vriShagiri paterunnatimapi
prabhuutaiH srotobhiH prasabham.h anukampe samayasi ॥ 65 ॥

॥ Meaning ॥

Oh, Dayaa Devi! When a powerful flood flows, it fills the ground from high to low levels. The higher plateau is washed away and is brought to the same level of a lower plateau. Similarly, Dayaa Devi, You drag powerfully through Your Dayaa PravAham (flow) the Lord of ThiruvEnkatam on top of the hill down to the lowly folks at the bottom of that hill and let both mingle with each other. You made the lowly chief of hunters, Guhan the friend of Your Lord during RaamAvathAram. Later, You made the Lord declare that the king of the monkeys, Sugriva, was His dearest friend. You made the Lord eat the wild fruits offered by Sabari and made it possible for Her to reach the auspicious gathi (Moksham). During KrishNaavatharam, You made Your Lord mingle affectionately with the penniless KusEla and made him a man filled with riches. In that same avathAram, You made Your Lord transform an old hunchback woman into a beautiful, young girl. You commanded Your Lord to mingle with the untutored girls of AaypAdi (Colony of shepherds) with ease and to their utter delight. You sent Your Lord to the house of the garland maker of Kamsan to bless him. Thus, Dayaa Devi, You directed Your Lord forcefully to undertake many missions to come down from lofty heights to the level of a variety of simple folks and mingle with them as their equals. If Your Dayaa pravAhams were not present, It would have been impossible for Your Lord to relate to others as a Parama Soulabhyan (supremely easy to access). His souseelya guNam becomes established because of You.

The key words of this slokam are: “ameeshAm nimnathvam, Vrushagiri pathE: unnathim api prabhUthai: srOthObhi: prasabham samayasi” (Through Your forceful floods of Dayaa You level the ground between Your Lofty Lord and the lowly chEthanams that could never have hoped to have access to Your Lord).

॥ Slokam 66 ॥

tvayaa driShTastuShTiM bhajati parameShThI nija pade
vahan.h muurtIraShTau viharati mriDaanI paribriDhaH.
bibharti svaaraajyaM vriShashikhari shri~Ngaari karuNe
shunaasIro devaasura samara naasIra subhaTaH ॥ 66 ॥

॥ Meaning ॥

Oh, Daya Devi, the divine consort of the ullAsa purushan of ThiruvEnkatam! The highest among the Devas, Brahma dEvan stays at his exalted office with happiness. What is the reason for that? Oh, Dayaa Devi! It is because of Your blessed glances falling on him that he is joyous. How could he have landed his exalted sthAnam but for Your auspicious glances falling on him? MahEswaran, the abhimAna dhaivam for BhUmi, Water, Agni, Vaayu, AakAsam, Moon, Sooryan and YajamAnan spends happily his time sporting with Paarvathy. How does that happen? It is because of Your auspicious glances falling on MahEswaran that he enjoys these soubhAgyams. Indhran becomes victorius in the war between the Devas and the asurAs and rules over his Svarga SaamrAjyam. That bhAgyam of Indhran was realized as a result of Your benevolent katAkshams. Thus all the well known dEvAs enjoy their sthAnams and power solely through Your grace.

॥ Slokam 67 ॥

daye dugdho danvad.h vyati yuta sudhaa sindhu nayataH
tvad.h aashleShaannityaM janita mrita sa~njIvana dashaaH.
svadante daantebhyaH shruti vadana karpuura gulikaaH
viShuNanvantaH shittaM vriShashikhari vishvaMbhara guNaaH ॥ 67 ॥

॥ Meaning ॥

Oh, Dayaa Devi! The milky ocean is very sweet. If nectar were to flow as a river, it would taste even sweeter. Nectar has the power to bring the dead back to life. Can one describe adequately the loftiness of the union of the river of nectar with the Milky ocean? ThiruvEnkatamudayAn stands on top of the saptha giri and protects the world there. All His kalyANa guNams are delectable to enjoy. Your union with the other guNams of His reminds us of the union of the nectar river with the milky ocean. You enhance the vaibhavam of the other guNams of the Lord thru Your union. You awaken the chEthanams from their death-like state of coma. You as the Dayaa Devi of the Lord bless the chEthanams with Jn~Anam and propel them towards Sathgathy. The other guNams of the Lord also get empowered thru union with You to elevate the chEthanams to Sathgathy. By themselves, these other guNams of the Lord have no potential to be beneficial to the chEthanams (Bhaddha Jeevans). Oh, Dayaa Devi! These bhagavath guNams reach however a lofty status thru union with You. They gain taste and fragrance. Upanishads derive their fragrance and artha pudshti by praising these guNams of the Lord in their state of union with You. The VairAgya saalis control their indhriyams and enjoy these Bhagavath guNams admixed with You and derive immense pleasure. It is because of Your Vaibhavam that all the other guNams of the Lord (Vrushagiri ViSvambhara guNA:) get elevated.

॥ Slokam 68 ॥

jagjjanma sthema pralaya rachanaa keli rasiko
vimuktyeka dvaaraM vighaTita kavaaTaM praNayinaam.h.
iti tvayyaayattaM dvitayam upadhI kritya karuNe
vishudhdaanaaM vaachaaM vriShashikhari naathaH stuti padam.h ॥ 68 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Your Lord is known for two lofty characteristics: (1) He is the cause for the Creation of the Universe and its beings (2) He has the sole power to grant Moksha Sukham. He creates, protects and dissolves this universe as a delectable sport. All these three activities originate from Your Dayaa guNam. Your Lord opens the door of Moksha RaajadhAni for those, who lovingly surrender to Him and acts as the entrance gate to greet the Prapannan there. This glorious act of His is entirely due to Your Dayaa guNam. The blemishless Vedas mainly salute the Lord of ThiruvEnkatam as both the Creator of the Universe and as the grantor of Moksha Sukham. Both these two distinctions of Your Lord are derived solely from Your power.

॥ Slokam 69 ॥

kali xobhon.h mIlat.h xiti kaluSha kuula~NkaSha javaiH
anuchchhedair.h etaiH avaTa taTa vaiShamya rahitaiH.
pravaahaiste padmaa sahachara pariShkaariNi kripe
vikalpante.analpaa vriSha shikhariNo nirjhara guNaaH ॥ 69 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Your Lord adorns always Sri Devi on His chest. Inspite of it, His glories are derived from You alone. Knowledgeable elders compare Your flow to the flow of the mountain streams at Thirumala. Your floods are superior to the waterfalls of Thirumalaa although both of You share a lot of commonalities. The waterfalls at Your Lord’s dhivya dEsam flow powerfully breaking both the banks and pushes away all debris and trees. They banish the sins of those, who bathe in them. They flow full stream even in the torrid summer. They never dry up. They flow on hills and dales with equal effectiveness. Oh, Dayaa Devi! Your pravAham touches both the banks and destroy the sins and PuNyams of ChEthanams, whose minds are easily confused by the Kali Purushan’s mischief. Your pravaaham reaches everyone effortlessly. Your pravAham does not discriminate between the chEthanams as the lofty and the lowly and mingles with them on an equal footing. Reminded by these unique attributes, the knowledgeable ones say that the mountain streams are like Your pravAhams instead of the other way around. The grandeur of Your Dayaa PravAham becomes selfevident from such statements by VivEkis.

॥ Slokam 70 ॥

khilaM cheto vritteH kimidamiti vismera bhuvanaM
kripe siMha xmaabhrit.h krita mukha chamatkaara karaNam.h.
bharanyaasa chchhanna prabala vrijina praabhrita bhritaaM
prati prasthaanaaM te shruti nagara shri~NgaaTaka juShaH ॥ 70 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Vedas are like a big city. Just as all kinds of available for purchase at a big city, all kinds of Phalans (Iswaryam, Kaivalyam and Moksham) and the ways to gain them are shown by the Vedams. Those who wish to gain one or other of these Phalans undertake an upAyam and gain what they desire. In a big city, there are many roads. The junction between the four roads at the center of the city (Four-way junction) is the most important one in the big city. The Upanishath portions are that four way junction for the city of Vedams. Dayaa Devi! Your vaibhavam is eulogized by the Upanishaths. The sinners arrive at Your sacred feet saluted by the Upanishaths for protecting themselves against the wrath of Your Lord generated by their trespasses of Bhagavath Saasthrams. The recognize their helplessness (Aakinchanyam) as sinners with gigantic bundles of sins weighing them down. They are intent on seeking Your protection to save themselves. They cover their sins well with the cloth of BharanyAsam to offer them as NaivEdhyam to You. The moment the sinners take their first step towards You to perform their Prapatthi, You are ready to greet them with great affection. You are won over by the small effort of BharanyAsam on the part of even the worst sinners. You run towards them with great Vaaathsalyam. The knowledgeable ones and the simple folk watch this rush of Yours towards these sinners and wonder whether they are missing something. They wonder whether there is something out of step with Your thinking. They are stumped over Your response. In addition to these two sets of folks, the Lord of Thirumalaa is also filled with a sense of wonder about Your compassion that drives You to act this way. It is the common procedure in this world to cover offerings to kings and the King of all Kings, the Lord Himself, with a vasthram and hold these offerings on their heads for SamarpaNam. The Lord accepts chithrAnnams presented in this reverential manner. The ChEthanams cover their sins with the vasthram of BharanyAsam in a manner practiced in the world so that You will be pleased to accept their offerings as the regular naivEdhyams. You swallow all their paapams with relish in response to the Prapatthi performed by them. Without their Prapatthi, their sins will not be destroyed.

॥ Slokam 71 ॥

trividha chidachitsattaasthema pravritti niyaamikaa
vriShagiri vibhorichchhaa saa tvaM parairaparaahataa.
kripaNa bharabhrit.h ki~NkurvaaNa prabhuuta guNaantaraa
vahasi karuNe vaichaxaNyaM madIxaNa saahase ॥ 71 ॥

॥ Meaning ॥

Oh, Dayaa Devi! There are three kinds of chEthanams (the nithya samsAris, the liberated ones and the nithya Sooris) and achEthanams (Prakruthy, Kaalam and Suddha Sathtvam). The inherent nature (Svaroopam/ Satthaa) of these three kinds of ChEthanams and achEthanams, their sustenance (sthEma) as well as their vyApAram (Pravrutthi) are ordained by You. You are their niyAmikai (Commander). Your sankalpam can not be interrupted by anyone (Parai: aparAhathaa). Those who recognize their powerlessness to undertake Bhakthi yOgam for Moksham choose Prapatthi yOgam. You take full responsibility to protect those helpless ones performing Prapatthi with full trust in You as their savior. All the other kalyANa guNams of the Lord consider You as their great queen and serve You with joy (KimkurvANa prabhUtha guNAntharA:). You are ThiruvengadamudayAn’s icchA sakthi. In the form of Dayaa Devi, You do not worry about the fruits of Your action and engage in chasing away the sorrows of the suffering chEthanams. With all these vaibhavams, You engage in a daring act. You overlook my fierce sins and cast Your auspicious glances on adiyEn (math yeekshana saahasE vahasi) and accept my humble prapatthi to save me. This kind of daring act without concern for the consequences can not be initiated by anyone else. This demonstrates Your unique SaamarTyam (VaichakshaNyam)!

॥ Slokam 72 ॥

vriShagiri pater.h hridhyaa vishvaavataara sahaayinI
xapita nikhilaavadhyaa Devi xamaadi niShevitaa.
bhuvana jananI puMsaaM bhogaapavarga vidhaayinI
vitamasi pade vyaktiM nityaaM bibharShi daye svayam.h ॥ 72 ॥

॥ Meaning ॥

Oh, Dayaa Devi! There are a lot of similarities between Yourself and Periya PirAtti (Maha Lakshmi). Periya PirAtti resides on Your Lord’s chest and You reside in the mind of Your Lord. Periya PirAtti accompanies Your Lord in every incarnation of His and helps Him. You also stay with Your Lord in all His incarnations and assist Him. If there is no Dayaa (KaruNaa), there could not be any avathArams. PirAtti removes the sins of ChEthanams. The Paapams of ChEthanams run away from places, where You are present. PirAtti is worshipped in Her role as the Empress of the Lord by Kshamaa (BhUmi Devi) and others. BhUmi Devi (Kshamaa) stays under Your suzerainty and follows Your niyamanams. PirAtti is the Mother of the Universe. Oh, Dayaa Devi! You serve as the Mother of the Universe also since You are responsible for the creation of the Universe. Periya Piratti confers MangaLams in this world and blesses us with Moksha anugraham in the other world. Oh, DayA Devi! You play a similar role in this matter since the chEthanams gain MangaLams in this and the other world with Your power. Periya Piratti stays in Sri Vaikuntam with Her eternal auspicious ThirumEni. Her permanent abode of Srivaikuntam is totally devoid of TamO guNam. Oh, Dayaa Devi! You volunteer to reside permanently in the hearts of righteous ones (Saadhus), which are completely free from TamO guNam. Thus there are many similarities between You (Dayaa Devi) and Periya PirAtti. adiyEn is inclined therefore to think that both of You have the same roopam and are one and the same Devi of the Lord at Sri Vaikuntam.

COMMENTS:

Swamy Desikan cites Six points of similarity between Dayaa Devi and Periya PirAtti to state his claim that both have the same form at Sri Vaikuntam:
1) Vrushagiri PathE: hrudhyA = The Devi residing in the heart/mind of the Lord of Vrusha Giri
2) ViSva avathAra SahAyinee =One who assists Him in all of His avathArams
3) Kshapitha nikhila avadhyA = One who destroys all aparAdhams
4) KshamAdhi nishEvithA = One who is worshipped by guNams like forbearance (BhuMi Devi et al)
5) Bhuvana Jananee = The Mother of the Universe, Creatrix
6) PumsAm bhOga apavargha vidhAyinee = One who grants soubhAgyams here and hereafter.

॥ Slokam 73 ॥

svaya mudayinaH sidhdaadhyaa viShkritaascha shubhaalayaaH
vividha vibhava vyuuhaa vaasaaH paraM cha padaM vibhoH.
vriShagiri mukheSh.h veteSh.h vichchhaavadhi pratilabdhaye
driTa vinihitaa nishreNistvaM daye nija parvabhiH ॥ 73 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Your Lord is resplendent in five forms: (1) as ArchaavathAran at various Dhivya Desam; Among some of them, He shines in a self-manifested form (Svayam Vyaktha KshEthrams such as ThiruvEnkadam); In other dhivya dEsams, He manifests Himself in response to the power of the penance of DevAs or Rishis (Kanchipuram, Thiruvaheendhrapuram and ThiruviNNagar et al; these KshEthrams are known as Saiddham), Dhaivam and Aarsham. (2) He also appears in Vibhava avathArams such as Matsya-Koorma- Nrusimha-Raama-KrishNAdhi avathArams (3) He also appears in VyUha avathArams as VaasudEvan-SankarshaNan-Pradhyumnan and Aniruddhan (4) He resides as AntharyAmi Brahman in the heart cavities of the ChEthanams (5) Finally, He stays as Para VaasudEvan in Sri Vaikuntam.

Dayaa Devi! All these five manifestations are a direct result of Your anugraham. You serve as the well bound steps of a ladder named Dayaa for Your Lord to descend from His Supreme abode of Sri Vaikuntam and the chEthanams to climb the same ladder to reach Your Lord, the boon granting Kalpaka tree and pick the desired fruits from that divine tree. You are that ladder that facilitates this two-way traffic. Your Lord descends through You to manifest Himself in His PanchAvathArams to bless the ChEthanams and be accessible to them. Some blessed chEthanams perform Prapatthi and climb up the ladder of Dayaa to ascend to Parama Padham.

॥ Slokam 74 ॥

hitamiti jagad.h dhriShTayaa kluptair.h aklupta phalaantaraiH
amati vihitair.h anyair.h dharmaayitaischa yadrichchhayaa.
pariNata bahuchchhadmaa padmaa sahaaya daye svayaM
pradishasi nijaabhipretaM naH prashaamyad.h apatrapaa ॥ 74 ॥

॥ Meaning ॥

Oh, Dayaa Devi of PadhmA SahAyan at ThiruvEnkatam! The ChEthanams accumulate PuNyams in many ways through their karmAs: (1) Buddhi Poorvam / PrAsankikam,(2) abuddhi poorvam / Aanushankikam and (3) Yaadhrucchikam. In the Buddhi Poorva janitha PuNyam, a ChEthanam digs a PushkaraNi, gives away the acquired wealth to Bhagavan and His BhAgavathAs driven either by its own instincts or guided by others (PrAsankikam); in abuddhi poorva punYam case, they perform good deeds without deliberate knowledge about them. Aanushankikam is the case, where the fruits of a kaimkaryam like fan kaimkaryam to a BhAgavathan reaches another Bhaagavathan sitting next to the one for whom the kaimkaryam was intended. The performer of this kaimkaryam is not aware of this auxiliary effect. The third category of PuNyam is accumulated when unintended acts happen at special, auspicious times. For instance, when a fisherman jumps into the water in pursuit of his trade at a time without his awareness that it is a Mahaa puNya Kaalam like ardhOdhayam. He had no intention of accumulating puNyam but that puNyam comes his way in an accidental manner.

Oh, Dayaa Devi! all the above puNyams will not be grand puNyams; they yield some insignificant phalans. Sambhandham with Your glances however leads to grander and everlasting phalans. Those phalans blessed by You make the beneficiaries perform the upAyams like Prapatthi and grants them whatever they seek all the way up to Moksham and ParipoorNa BrahmAnandham. After granting these phalans, your sorrow of not having come to their rescue earlier vanishes.

॥ Slokam 75 ॥

atividha shivair.h aishvaryaatma anubhuuthi rasairjanaan.h
ahridayam.h iha upachchhandhyaiShaaM asa~Nga dashaarthinii.
triShita janataa tiirthasnaana krama xapitainasaaM vitarasi
daye viitaata~Nkaa vriShaadri pateH padam.h ॥ 75 ॥

॥ Meaning ॥

The key words here are: “DayE! (Thvam) Vrushagiri PathE: padham vitharasi” (Oh, Dayaa Devi! You bless the prapannAs with the enjoyment of the sacred feet of Lord VenkatEsa). Dayaa Devi! You grant the grand wealth of Kaivalyam (AathmAvalOkanam or enjoyment of the Aathma svaroopam), which is one grade bigger than the Iswaryam of Brahma, which is turn is one level larger than that of the wealth of MahEswaran (Lord Siva). You do not confer anyone of these categories of wealth as a boon out of full enthusiasm. Why is that so You grant these requested boons half-heartedly ? It is because these Iswaryams are not everlasting (Saasvatham). Moksha SaamrAjyam is the only everlasting Iswaryam. You decide that they roam around the desired pastures for a while and then correct them to seek the everlasting Iswaryam that you can bless them with. You wait for them to lose interest in these fickle Iswaryams and once they recognize the asAram and the temporariness of these perishable Iswaryams, You bless them with the Jn~Anam to destroy their sins of anya devathA upAsanam and Bhaagavatha apachArams and motivate them to perform Prapatthi as Mumukshus (those desiring Moksham). Your hesitancy to grant them Moksham without Prapatthi is now removed and You grant Moksham to these PrapannAs without fear or favor (PakshapAtham and Saasthra Viruddham) The blessed ones become the fortunate ones to perform nithya Kaimkaryam at the holy feet of Your Lord. Oh, Dayaa Devi! Who else can render such great assistance (MahOpakAram) except You ?

॥ Slokam 76 ॥

vriShagiri sudhaa sindhau jantur.h daye nihitastvayaa
bhava bhaya pariitaapachchhityai bhajannaghamarShaNam.h.
muShita kaluSho mukteragresarairabhi puuryate
svayam.h upanataiH svaatmaananda prabhrityanu bandhibhiH ॥ 76 ॥

॥ Meaning ॥

Oh, Dayaa Devi! You decided to destroy the many fears of SamsAram (Bhava bhaya pareetApam) and the ensuing sufferings of the Jeevans. For this purpose, You plunge the suffering ChEthanam into the ocean of bliss known as ThiruvEnkatamudayAn at Vrusha Giri (ThvayA Janthu: Vrusha Giri SudhA Sindhou nihitha:). There is a snAnam prescribed in the SaasthrAs named agamarshaNam. When one performs this type of SnAnam in the holy waters, his sins are destroyed thoroughly and the previous tApams are chased away. Similarly, the ChEthanam which was immersed in the blissful ocean of Srinivasan by You gets its taapams and Paapams removed through the performance of the act of Prapatthi. Oh, Dayaa Devi! You are the one, who performs the Prapatthi for the chEthanam. Until the chEthanam can enjoy the MokshAnandham at the end of its life on earth, You bless the chEthanam to enjoy some viSEsha anubhavams here itself. Two such special anubhavams are: (1) enjoyment of the Lord, who resides inside as AntharyAmi or indweller and (2) enjoyment of ArchAvathAra Moorthys and performing Kaimkaryams for them. You bless the Prapannan with many other visEsha anubhavams. These anubhavams here are like the retinue that goes ahead of the supreme MokshAnandham. How can one count the limitless upakArams that You perform for the Prapanna Jeevan? It is impossible.

॥ Slokam 77 ॥

anitara juShaam.h antarmuule.apyaaya pariplave
kritavid.h anaghaa vichchidhyaiShaaM kripe yama vashyataam.h.
prapadana phala pratyaadesha prasa~Nga vivarjitaM
pratividhim.h upaadhatse saardhaM vriShaadri hitaiShiNaa ॥ 77 ॥

॥ Meaning ॥

Oh, Daya Devi! when a Prapannan, who never goes near anya dEvathAs (anitharajushAm) commits consciously an apachAram (antharmUlE apAya pariplavE api), You as a kind hearted and blemishless Devi of the Lord makes sure that the Prapatthi performed by him earlier does not become nullified. Out of Your sense of gratefulness for the Prapatthi performed, You (DayA Devi) protect the chEthanan from falling into the hands of the agents of Yama dharma dEvan and place the ChEthanam instead at the sacred feet of Your Lord on Thirumalai (Yama vaSyathAm vicchidhya, yEshAm VrushAdhri hithaishiNA Saardham prathividhim upAdhathsE). Your Lord wishes for the hitham of all and You join with Him to remove any and all obstacles to Moksham through a PrAyascchittha Prapatthi as ParihAram (VrushAdhri hithaishiNA sArdham prapadhana phala prathyAdEsa prasanga vivarjitham prathividhim upAdathsE). This way, you and Your Lord remove anything that will negate the phalan of Moksham arising from the prapatthi performed earlier. Oh, Dayaa Devi! without this mahOpakAram of Yours, how could the erring chEthanam have been saved?

॥ Slokam 78 ॥

xaNa vilayinaaM shaastra artthaanaaM phalaaya niveshite
sura pitri gaNe nirveshaat.h praagapi pralayaM gate.
adhigata vriSha xmaa bhrin.h naathaam.h akaala vashaMvadaaM
prati bhuvam.h iha vyaachakhyus.h tvaaM kripe nirupaplavaam.h ॥ 78 ॥

॥ Meaning ॥

Oh, Dayaa Devi! You stay together with ThiruvengadamudayAn always; not for a moment are You separated from Him (adhigatha Vrusha kshamAbhruth NaaTA). You are beyond the measurement by time (akAla vaSamvadhAm). Your activities are not stoppable by any one (nirupaplavAm ThvAm). SaasthrAs aver that karmAs like Yaagam, Homam, DhAnam grant phalans desired by the performer (karthA). When those KarmAs are completed, they lose their ability to exist further to grant additional phalans. They have fulfilled their duties and leave the stage as it were. For continuity, Oh, Dayaa Devi, You have appointed dEvAs and Pithru groups (vargams) to bless the karthAs with phalans appropriate for their karmAs. It is possible that the life cycle of the dEvAs and the Pithrus might be ended before they complete their duties to grant the phalans to the karthAs. In that case, there is a vaccum in phalan granting. It is here the Saasthra Jn~Anis point out that You (Dayaa Devi) stand in their place as never failing representative and the gurantor (Prathinidhi and Jaameen) of those phalans for the performance of the Vaidhika karmAs. You are thus the ever present Prathinidhi for the assembly of dEvAs and pithru gaNams during and after PraLayam.

॥ Slokam 79 ॥

tvad.h upasadanaad.h adya shvo vaa mahaa pralaye api vaa
vitarati nijaM paadaambhojaM vriShaachala shekharaH.
tadiha karuNe tattat.h kriiDaa tara~Nga paramparaa
tara tamatayaa juShTaayaaste duratyayataaM viduH ॥ 79 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Your Lord at ThiruvEnkatam grants Moksham to those who perform Prapatthi to Him either today or tomorrow or during the time of deluge the fruits of that Prapatthi, which is His pair of lotus feet (KaruNE! Thvath upAsanAth adhya svO vaa mahA praLayE api vaa VrushAchala sEkhara: nijam paadha ambhOjam vitarathi). Performance of nithya, niravadhya kaimkaryam at those sacred feet is Moksham. These prapannAs are recognized by Your Lord as having performed SaraNAgathy to You. He can not disobey You. Therefore He grants Moksham without fail either today, tomorrow or later all the way upto the time of PraLayam. Some PrapannAs desire Moksham as soon as possible (AarTa PrapannAs); some desire Moksham a little later or at the time, when their body falls down (dhruptha prapannAs). Your Lord, who is under Your control grants Moksham to these different categories of PrapannAs based on their wishes. Oh, Dayaa Devi! You are like a huge river with cool waters to quench the samsAric taapams of SamsAris. You bring them under Your control, sport with them like the rhythmic sequence of waves of that river (taranga paramparaa) reaching its two banks so they can offer their worship to You. Some times these waves are big and noisy and at other times they are small and quiet (Taranga ParmaparA tarathamayaa jushDAyA:). The prapannAs recognize the inevitability of being drenched by Your waves of dayaa (durathyayathAm karuNaa lahari).

॥ Slokam 80 ॥

praNihita dhiyaaM tvat.h saMprikte vriShaadri shikhaamaNau
parasrimara sudhaa dhaaraakaaraa prasiidati bhaavanaa.
driDhamiti daye dataasvaadaM vimukti valaahakaM
nibhrita garuto nidyaayanti sthiraashaya chaatakaaH ॥ 80 ॥

॥ Meaning ॥

Oh, Dayaa Devi! Your Lord stands on top of Vrusha Giri as its crown jewel (DayE! Thavth samprukthE VrushAdhri SikhAmaNi iva). For those who meditate on Him there (PraNihitha dhiyAm), the waves from that dhyAnam spread like a flood of nectar (prasrumara sudhA dhArAkArA bhAvanA praseedhathi). This is for sure (ithi dhruDam). The dark rain bearing cloud (KaaLamEgam)on top of Vrusha Giri accompanied by You functions as a drenching downpour of Moksha Aanandham for the Yogis (ithi datthAsvAdham vimukthivalAhakam). These blessed Yogis (Bhakthi Yoga SaadhakAs) stand immobile and rooted in their dhyAnam and enjoying the Moksha sukham like the resolute chathakA birds enjoying their only food, the beams of the Moon. These Yogis of unwavering minds do not think of any god except You and are tranquil while awaiting the soothing bliss of Moksha Aanandham.

– Swamy Desikan’s Dayaa Sathakam Slokams –

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