SWAMY ALAVANDHAR’S

STHOTHRA RATHNAM
(THE GEM OF HYMNS)

ANNOTATED COMMENTARY IN ENGLISH BY:

OPPILIAPPAN KOIL SRI VARADACHARI SATHAKOPAN

&
MANNARGUDI SRI SRINIVASAN NARAYANAN
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SRI STHOTHRA RATHNAM

(The Gem of Hymns)

Introduction:

THE GREATNESS OF ALAVANDHAR AND HIS WORKS:

ALavandhAr (916-1041 A.D) was the grandson of Nathamuni (C 824-924 A.D), who recovered
for posterity the Naalaaiyra Dhivya Prabhandham as a result of NammaazhwArs anugraham.
ALavandhAr is also known as Yaamunaa Muni or Yaamunaaccharya.

YAmunA is the grand -preceptor (PrAchAryA) of RaamAnujA. YAmunA established the

principles of VisishtAdhvaitam as an expansion of the doctrines housed in his grandfather's
treatises: NyAya TattvA and Yoga RahasyA. He elaborated on those doctrines with authoritative
scriptures such as Sruthis, Bhagavadh Gita, AzhwAr’s paasurams and selected
SaatvikaPurAnAs.

ALAVANDHAR’S PHILOSOPHICAL WORKS ARE:

Siddhitraya, Aagama PrAmANya, MahA purusha nirNya and Githaartha Sangraha are some of
his PrakaraNa granthams. In November 1995, I had the good fortune of posting a few articles on
YaamunA’s GithArtha Sangraha, which inspired both RamAnujA and Swami Desikan to base
their commentaries along the lines of YaamunA. These have been expanded and integrated as an
e-book in the Sundara-Simham series: http://www.sundarasimham.org/ebooks/ebook30.htm

AalavandhAr is also the author of two lyrical master pieces (stotra GranthAs) revered as
Chathussloki and Sthothra Ratnam. Latter is the forerunner of almost every stotram composed
by Acharyas such as of RamaanujA, Kuresa, Parasara Bhattar, Swamy Desikan, MaNavALa
Maamuni and others. Swami Desikan has written commentaries for both Chathussloki and Stotra
Ratnam because of their importance to Sri VaishNava siddhAntham.

CHATHUSSLOKI

In Chathussloki (poem of four verses), YaamunA focused on the theme of Purushakaara

Prapatthi and Eka Seshithvam principles. He based this work of his on the doctrines outlined by
Lakshmi Tantram. Eka Seshitvam refers to the practice of considering both Sri Devi and
BhagavAn together as the means and the goal (UpAyam and Upeyam). In this context, they are
inseparable and hence She is known as VishNu Patnee and He is known as Sriman NArAyaNan.
Dr. S.M.S. Chari in his excellent book, “Vaishnavism” describes in detail the relationship
between Sri Devi and her consort.

AaLavandhAr based the four slOkaas of Chathussloki on the four chapters of Brahma Sutram.
His purpose was to demonstrate that the attributes of BhagavAn saluted by the four chapters are
shared equally by His consort, Sri Devi.

The first chapter of Brahma Sutra establishes unequivocally that Lord is the seshi of the Universe
and he is the creator of all.

The second chapter dwells on His undiminishing glories and that those kalyANa guNAs cannot
be negated or explained away as nonexistent.

The third chapter states that he blesses us with all fruits of our endeavors.

The final chapter dealing with mukthi states that he is our Praapyam or our ultimate goal.

AaLavandhAr in the first verse of Chatussloki establishes the equal status of Sri Devi with Her
consort. As Isvari of Sarva BhutAs, she enjoys an equal status and rules the physical and the
transcendental universe. She possesses like Her Lord, Svarupam, Rupam, GuNam and
Vibhavam.

She shares in equal measure the six auspicious GuNAs of Her consort (BhagavAn): JnAnam,
Bhalam, Sakthi, Iswaryam, Veeryam and Tejas. That is why she is known as Bhagavathi or
ShAtgunya SampoorNai. She is inseparable from her Lord at all times and states (AnapAyini).

This Nitya Sri surpasses in some regards Her Lord as a result of Her motherly qualities such as
DayA, KshamA (forgivenness), Vaatsalya (tender, endearing affection) just as a mother has for
her children. Through Her innate UdhAra SvabhAva (magnanimity), she showers us with her
blessings (anugrahams) and grants us Aiswaryam, Kaivalyam and Moksham, when we use our
Anjali mudra to seek these anugrahams. She has in addition a unique role through Her
PurushakAratvam. She intercedes with Her Lord on behalf of us, the sinners and recommends
that we be forgiven by Her Lord to become the object of His grace.

In the second slOkam of Chathussloki, YaamunA states that the Lord Himself is unable to
describe completely His consort’s KalyANa guNAs. Periya VaacchAn PiLLai has commented
with great insight on this and other slOkaas of YaamunA’s Chathussloki.

In the third slOkam, YaamunA dwells on Sri Devi’s power to bless one with the Purushaarthams
of Aiswaryam, Kaivalyam and Moksham. The glories of Lakshmi Kataksham are saluted here.
YamunA hints that the Lord has no existence outside her.

In the majestic fourth slOkam starting with the grand assembly of well-chosen words ripe with
profound meanings -“SaanthaanandaMahaa Vibhuthi Paramam Yadh Brahma roopam
Hare: …” and ends dramatically with the words “Aahu: svairanuroopa roopa vibhavai:
GaaDopa gudaanitE”.

YaamunA asserts here that Sri Devis Roopams and GuNAs are tightly bonded together with that
of Her Lord in an inseparable manner. Whenever He assumes Vyuha –Vibhava-
Haartha-Archaa roopaas, She takes the appropriate rupams and is tightly united with Him as
AnapAyini. Thus they demonstrate Eka Seshitvam and become UpAyam and Upeyam to us all.
YAAMUNA’S STHOTHRA RATNAM

After completing the Chathussloki on the mahAthmyam of Sri Devi, AaLavandhAr proceeded to
compose his tribute to Sriman NarayaNan. There are 65 slOkaas in this sthothram. The number
65 is the sum of the letters contained in the three rahasyams
(AshtAkshari+Dwayam+Carama SlOkam) Therefore, Sthothra Ratnam is considered the
essence of rahasya trayam or it is the rahasya traya saaram.

It has been said that there is no Kavyam that moves one’s heart as Srimadh RaamayaNam;
similarly, Sthothra Ratnam has been considered by PurvAchAryAs as the sthothram that is
matchless in moving one’s heart. It has profound philosophical principles and yet it is a moving
appeal to the Lord and cries out for His grace. This Sthothram is a great lesson in the stages
that one has to go through to perform Saranagathi and to become free of fear about
samsaara.

The sthothram starts and ends in the traditional way of salutations to one’s AchArya. Swami
Desikan states that this gem of a sthothram is placed in the beautiful box of Acharya sthuthi.
YaamunA starts with the salutation to his Acharya and then moves on to praise BhagavAn. He
becomes diffident about his qualifications for the task and yet wants to eulogize Him in the
manner of VedAs and Upanishads. His resolution gets diluted and he laments over his lack of
qualifications and inadequacies and performs akinchana SaraNAgathi at the lotus feet of the
Lord. He then comforts himself by reflecting that even a small upAyam such as SaraNAgathi can
yield major auspicious results and that his goal in performing SaraNAgathi is to do Nithya
Kaimkaryam in Sri Vaikuntam. He recognizes that the great sins that he has accumulated
obstruct progress in the attainment of his desired goal. He states that he is however not
discouraged as a result of his awareness of the Lord’s DayA. He appeals movingly to the Lord to
strengthen his SaraNAgathi efforts and to protect him from the obstacles that stand in his way
towards the realization of his goal. He goes on to the next step of prayer, where he begs the Lord
to grow his Bhakthi towards Him and to bless him to live with BhagavathAs and to live in a state
of KaarpaNyam devoid of egotistic thoughts. He pleads with the Lord for Acharya
Sambhandham to realize the fruits of the glorious Prapatthi and declares his MahA viswAsam in
the Lord’s KshamA and anukampA to bless him with the fruits of Prapatthi.

The meaning of Dhvayam is deftly interlaced in the body of this gem among sthothrams
composed by AaLavandhAr. In the previous work, Chathussloki, our Acharya made
Purushakaara Prapatthi to Sri Devi. Thereafter, as he starts to perform BharanyAsam at the holy
feet of the Lord, he completes guru paramparAnusanthAnam as the first step as a prerequisite.
He elaborates next on the meaning of NaarAyaNa sabdham and follows the arc of Dhvayam and
completes the SaraNAgathi at the sacred feet of Sriman NaarAyaNA.

The second paadham of Dhvaya manthram comes into focus now. Our Acharya now explains the
meaning of “SrimathE nArAyaNAya” section by stating that this portion stands for the
obtainment of the fruit of nitya Kaimkaryam to Sri VaikunTa naathan in Parama Padham. He
adds next the slOkams that cover the “Nama:” section--the concluding word of Dhvayam - for
seeking the Lord’s anugraham to eliminate any left over obstacles in his efforts to get the full
benefits of SaraNAgathi (i.e.) Nitya Kaimkarya PurNAnubhavam. Thus, the slOkams of Sthothra
Ratnam can be considered to cover the full meaning of the sacred Dhvaya Manthram.
Sri ALavandhAr Thirunakshathra Taniyan:

Suchou MaasyuttharAshADaa jaatham Yaamuna Desikam

Sri RaamamiSra charaNa sarOjASritham AasrayE

Sri ALavandhAr’s Vaazhi TirunAmam:

MacchaNiyum MathiL Arangam vaazhvitthAn VaazhiyE

MaRai naankum Oruruvil mahizhnthu kaRRAn vaazhiyE
Pacchayitta Raamar Padham paharumavan VaazhiyE
PaadiyatthOn yeeDErap-paarvai seythOn vaazhiyE
Kacchi nagar Maayan iru kazhal paNinthOn VaazhiyE
KaDaka UthtarADathukkAl uthutthitthAn vaazhiyE
acchamaRa mana mahizcchi aNainthittAn vaazhiyE
ALavandhAr thALiNaikaL anavaratham VaazhiyE
The two invocatory verses (taniyans) for Sthothra Ratnam:

Taniyan 1

SvadyiÚh sveR;a< ÇYyNtaw¡ suÊ¢Rhm!,

StaeÇyamas yaegINÔ> t< vNde yamunaþym!.

svAdayan iha sarveshAm tryyanthaarTam sudurgraham |

sthothrayAmAsa yogeendra: tamm vandE YaamunAhvayam ||

Anvaya Kramam (Prose Order):

Ya: yOgeendra: sudurgraham trayyantha arTam iha sarvEshAm svAdayan

sthOthrayAmAsa tamm Yaamuna Aahvayam vandE

I salute Yaamuna Muni (Yamunai Thuraivar), the preeminent among the Yogis for blessing us
with the gem among sthothrams. He gave us this eulogy so that we can all enjoy the delectable
taste of the meaning of the VedanthA, which is very difficult to
Realize on our own.

Commentary:

Every slOkam of this sthOthram houses the deep meanings of VedAntham (Upanishads). It is
very difficult to understand the meanings of Upanishads thru the Upanishad texts alone. This
problem is overcome however by studying the SthOthra Rathnam slOkams and understanding
their meanings. Swamy ALavandhAr has housed so elegantly the Upanishad meanings/doctrines
(VedAntha Taathparyams) in this dhivya grantham. Swamy ALavandhAr’s approach is to
delight the minds of PaNDithaas and Paamaraas (common folks). The composer of this Taniyan
says: “adiyEn offers my salutations to Swamy ALavandhAr, who rendered such a great
assistance (MahOpakAram). The key passages in this Taniyan are: “trayyanthArTam –
sudurgraham” and “iha sarvEshAm svAdhayan strhOthrayAmAsa”.
Taniyan 2

nmae nmae yamunay yamunay nmae nm>,

nmae nmae yamunay yamunay nmae nm>.

namo namo YaamunAya YaamunAya namo nama: |

namo namo YaamunAya YaamunAya namo nama: ||

There are many nama: sabdhaas in this taniyan. Each of the nama: sabdhaas have their own
meanings. The five meanings of the nama: sabdham are: My Maanasa, Vaachika and Kaayika
(mind, Speech and Body) namaskArams to Yaamuna Muni; In addition to these three Upaaya
namaskArams, I salute Yaamuna Muni in Parama Padham for making it possible to reap the
benefits of my Prapatthi. May the fruits of these namaskaarams not belong to me, but only to him
as the Seshi.

Swami Desikan’s analysis of the architectonics of this Sthothram:

Before focusing on the individual slOkaas of this magnificent and pioneering sthothram by
AaLavandhAr, it may be interesting to study Swami Desikan’s analysis of the architectonics of
this sthothram. Swami starts off by stating that YaamunA Muni composed Sthothra Ratnam to
house the rich meanings of Dhvaya manthram. His analysis of the different sections that forms
natural grouping of thoughts is as follows:

1. YaamunA salutes the Acharyas, who opened his spiritual eye (slOkams 1-5) and
particularly his grandfather, RanganaTha Muni.

2. The sthothram proper begins in slOkam 6.

3. The awesome Parathvam of the Lord is hinted and the insufficiency and diffidence of the
poet to tackle that profound subject of the Parathvam is indicated (slOkam 7).

4. The sowlabhyam of the Lord is invoked to overcome the fear of tackling such a profound
task (SlOkams 8-9).

5. Elaboration of the NaarAyana Sabdhaartham (SlOkams 10-21).

6. The Observance of Prapatthi (slOkam 22).

7. Declaration of his appropriateness (Svayogyaa Kathanam /adhikaaram) by YaamunA for

the performance of his Prapatthi (slOkams 23-27).

8. Statement of the fact that the simple-to-perform Prapatthi has disproportionately large
dividends (slOkams 28-29).

9. Revelation of the meaning of the uttara KanTam of Dhvayam as that which deals with the
fruit of the Prapatthi (slOkams 30-46).

10. Expression of his regret over hitherto wasted days due to his lack of intensity to pursue
 the fruits of Prapatthi thru the observance of the appropriate Upaayam (slOkam 47).
Nirvedam over his missed opportunities.

11. The importance of Mahaa Viswasam on the fruits to be gained by Prapatthi (slOkams 48-
51).

12. Examination of the principles of Bara SamarpaNam (slOkams 52-53).

13. Prayer to give strength to observe strictly the conduct of post-prapanna life and
sathsangam, while being on this earth (slOkams 54-57).

14. Statement on the Lord’s kaaruNyam, sambhandham (Bhandhutvam) as the hope for in
the context of his Prapatthi (slOkam 58-63).

15. Reminding the Lord of his saraNAgatha RakshaNa vratham of the Lord and prayer to
include him in that vratham (slOkam 64).

16. Statement on the glories of the anugraham and sambhandham of the Acharya for
successful Prapatthi and inclusion of his fearlessness (nirbhayam) as a result of
performing Prapatthi, even if he does not have the qualifications of his own
(naicchiyaanusandhaanam)--slOkam 65 (final slokam).
SlOkams and Commentaries

SlOkam 1

nmae=icNTyadœÉutaiKlò }anvEraGy razye,

naway munye=gaxÉgvd œÉi´isNxve.1.

namoacintya adhbhuta aklishta jn~ana vairAgya raasayE |

naaTaaya munayeagaadha bhagavad bhakti sindhave ||

Anvaya Kramam:

achinthya-adhbhutha-aklishta- jna~na vairAgya raasayE!

agaadha bhakthi sindhavE! naaTaaya munayE nama:

Swamy Adidevananda’s Translation:

Obeisance to the contemplative saint NaTamuni, who is an unfathomable ocean of divine love
and the embodiment of knowledge and renunciation – unthinkable, marvelous and spontaneous.

Commentary:

Swamy NaaTa Muni is being saluted here by the poet-composer, ALavandhAr. NaaTa Muni’s
auspicious attributes are being explained: He is the embodiment of Jn~Anam and dispassion
(VairAgyam). He is the abode of deep bhakthi for Sriman NaarAyaNan. His Jn~Anam and
Virakthi are of the caliber of “achinthyam, adhbutham and aklishtam”. “Achinthyam”
refers to the inability to describe in words or contemplate by the mind. It is not comparable to
other saadhakaas’ Jn~Anam or vairAgyam. It is beyond comprehension by our limited intellect
and hence it is “adhbhutham”. Swamy NaaTa Muni’s Jn~Ana VairAgyam and Bhakthi was
obtained by him effortlessly (without strain) because of the Lord’s nirhEthuka krupA. All
these qualities of Jn~Anam and VairAgyam are assembled together (Jn~Ana VairAgya Raasi) in
NaaTa Muni. How is it so? Jn~Anam is constituted by many vishayams like the Lord’s roopam,
svaroopam, limitless guNams and VibhUthi (Iswaryam). The factors (vishayam) pertinent to
Vairagyam again are a huge assembly such as Mother, Father, Children, land and innumerable
earthly bhOgams. Therefore, it is appropriate to list these vishayams of Jn~Anam and
VairAgyam as a raasi or a huge pile or samooham.

Regarding Bhakthi rasam, NaaTa Muni is like a deep ocean, which has the quality of depth that
makes it difficult to reach the floor. The deep ocean is also not perturbable and one cannot shake
it through agitation (kadal kalakka mudiyAthathu). Swamy NaTa Muni had inside him the deep
Bhagavath Bhakthi saagaram. His name of NaaTa Muni suggests that he was a srEshta Muni
(one who engages in unceasing meditation of the Lord).

Swamy NaaTa Muni’s Jn~Anam was Bhagavath prasAdha labdham (attained directly from
Bhagavaan: MayaRvara mathi nalam aruLinAn). This vilakshaNa Jn~Anam yielded dispassion
(VairAgyam) to distaste for material things and samsAric relationships.
Bhakthi has been defined as “snEha-poorva-anudhyAnam” and “Swaamini dhaasasya
snEhamayee sTithi:” It is a state of unalloyed love for the Lord as His bonded servant. That is
deep (aghAtha Bhagavath bhakthi). It also arises from Jn~Ana visEsham. That bhakthi (Kaathal)
has been described by Swamy NammAzhwAr as bigger (deeper) than the Ocean: “Kaathal
kadalin mihap-perithu” (ThiruvAimozhi 7.3.6). Swamy NaaTa Muni was one of the rare
“Bhagavath ParathvAnubhava janitha bhakthi paripoorNar” according to Swamy Desikan. In the
next slOkam, ALavandhAr salutes many times his AchAryan’s Acharyan (NaaTa Muni) in the
manner referred to in VishNu PurANam (Namastasmai namastasmai--VishNu purANam:
1.19.79) and Geethai: 11.39 (NamO namstE asthu sahasrakruthva:).
SlOkam 2

tSmE nmae mxuijd'iœºsraejtÅv-

}ananuragmihmaitzyaNtsIçe,

naway nawmunye=Ç prÇ caip

inTy< ydIycr[aE zr[< mdIym!.2.

tasmai namo madhujidanghrisaroja tattva-
jn~aanaanu raaga mahimaatisayaanta seemne |
naaTaaya naaTamunayeatra paratra chaapi
nityam yadIya caraNau SaraNam madIyam ||

Anvaya Kramam:
Madhujidh angri sarOja tatthva Jn~Ana anurAga mahimAdhisaya antha
seemnE NaaTAya tasmai NaaTa munayE nama: | athra parathra cha api
nithyam yadheeya charaNou madheeyam SaraNam ||

Swamy Adidevananda’s translation:

Obeisance to that master NaTamuni, whose feet are my eternal refuge in the world and in the
next, and who represents the farthest landmark that surpassing greatness, which consists, in the
true knowledge of the lotus feet of Madhujit (i.e. VishNu) and intense love for them.

Commentary:

ALavandhAr offers his salutations to NaaTa Muni, the PraTamAcchAryan for our
sampradhAyam after Swamy NammAzhwAr. He explains the reason as NaaTa Muni’s sacred
feet being the object of refuge for him in this and the other world. ALavandhAr points out the
uniqueness of NaaTa Muni as a ParipoorNar with the tatthva Jn~Anam about the lotus feet of
Sriman NaarAyaNan. He is perfect (paripoorNar) also on the Jn~Anam about the avathAra
rahasyam of the Lord and His auspicious guNams like Vaathsalyam to PrapannAs. ALvandhAr
recognizes NaaTa Muni as the one, who has unsurpassed prEmai towards the Lord. All of this
included in the choice words: “Madhujith angri SarOja tatthva Jn~Ana anuraaga
mahimAdhisayam”. NaaTa Muni is saluted as the “antha seemnan” or the boundary (yellai
nilam).

NaaTa Muni’s sacred feet are recognized as the rakshaNam before Moksham and after Moksham
(athra parathra cha api). One may ask: “ In Parama Padham, Lord is the Sarva Seshi and how can
we relate to NaaTa Muni’s sacred feet being the object of rakshaNam there?” How can
ALavandhAr say: “Yadheeya CharaNou madheeya SaraNam” in Srivaikuntam. It has been
explained that the Lord gives prominence to His BhaagavathAs in Sri Vaikuntam (adiyAr
kuzhAngaLai udan kooduvathu yenRu kolO --Thiruvaimozhi: 2.3.10). In our tradition, when
one ascends to Parama Padham, we always say: “Achaaryan ThiruvadihaLai adainthAr”.
Therefore, even in parama Padham, NaaTamuni's charaNams are SaraNam (UpAyam and
UpEyam) for ALavandhAr.
SlOkam 3

ÉUyae nmae=pirimtaCyutÉi´tÅv-

}anam&taiBxpirvahzuÉEvRcaeiÉ>,

laeke=vtI[RprmawRsm¢Éi´-

yaegay nawmunye yimna< vray.3.

bhUyo namoaparimitaachyuta bhakti tattva-

jn~aanaamrutaabdhi parivaaha subhair vacobhi: |
lokeavatIrNa paramaarTa samagra bhakti-
yogaaya naaTamunaye yaminaam varaaya ||

Anvaya Kramam:

aparimitha achyutha bhakthi tatthva Jn~Ana amruthAbdhi

subhai: vachObhi: lOkE avatheerNa ParamArTa samagra bhakthi
yOgayA yaminAm varaaya NaaTa MunayE bhUya: nama:

Swamy Adidevananda’s translation:

Obeisance again to NaTamuni, the best among those who have subdued the senses, by whose
holy percepts, which are the overflow of the boundless nectar-ocean of love and true knowledge
of Achyuta, the true Bhakti Yoga in its entirety has descended on the earth.

Commentary:

AlavanthAr’s state is like a thirsty person, whose desire to partake more water increases after
drinking the first sip of water; similarly, AlavanthAr’s desire to prostrate before the sacred feet
of NaaTa Muni increased and hence he bows before those feet again (YaminAm varaaya
NaaTa MunayE bhUyO nama:). Salutations to that leader among Yogis, NaaTa Muni! What is
his greatness? He is revered for releasing Bhakthi yOgam fully and in its most true form. The
uniqueness of his Sri Sookthis are referred to by the slOkam passage: “aparimitha Achyutha
Bhakthi tatthva Jn~Ana amruthaabhdhi Subhai:” (They are known for their limitless Bhagavath
Bhakthi, tatthva Jn~Anam and are the overflow from the ocean of nectar). They are Parama
bhOgyam to reveal the rahasyams about Bhakthi yOgam. The Bhakthi yOga rahasyams
transferred by NaaTa Muni to his sishyar Kuruhai Kaavalappan are longer available to us.
Alavanthar was chosen as a recipient by Kuruhai Kaavalappan. A date was set. AlavanthAr was
away in Thiruvananthapuram and was lost in worship of Lord Anantha PadhmanAbhan and
forgot about the day of initiation. Before AlavanthAr could return to the side of Kuruhai
Kaavalappan, latter had ascended to Parama Padham and the upadEsa paramparai was cut short.
The two words “ParamArTa and Samagra” are used as VisEshaNam for the Bhakthi Yogam
of NaaTa Muni by AlavanthAr to indicate that NaaTa Muni's bhakthi is svayam PrayOjanam and
the means for attaining the Lord.

The Achyutha Sabdham used by AlavanthAr here is to show the Lord’s iron clad guarantee not
to loose the Prapannan and to lift that Prapannan without fail from the mire of SamsAram. His
grip is such that he will not let go or abandon the Prapannan. Swamy NammAzhwAr salutes this
Achyuthan as “Aarntha Puhazh Achyuthan” (ThiruvAimozhi: 3.4.11) and
“aman tamarkkarunanjinai Achyuthan Tannai” (ThiruvAimozhi: 3.6.8). Swamy Desikan was so
moved by the Achyutha Tatthvam that he blessed us with a sathakam on Achyuthan (sTira
JyOthi) of Thiruvaheendhrapuram. AlavanthAr concludes this slOkam with the salutation to
his PrAchArya and grandfather as: “YaminAm varAya NaaTAya MunayE Nama:”
SlOkam 4

tÅven yiídicdIñrtTSvÉav-

ÉaegapvgRtÊpaygtIédar>,

s<dzRyn! inrimmIt pura[rÆ<

tSmE nmae muinvray prazray.4.

tattvena ya: cid achid Isvara tat svabhaava-
bhogaapavarga tad upaaya gatIir udAra: |
sandarsayan niramimIta puraaNa ratnam
tasmai namo munivaraaya paraasaraaya ||

Anvaya Kramam:

udhAra: ya: chith-achith-Iswara tathsvabhAva bhOga: apavarga tadhupAya gathee:

tathtvEna sandarsayan PurANa rathnam niramimeetha, Tasmai ParAsarAya nama:

Swamy Adidevananda’s Translation:

Obeisance to ParAsarA, chief among contemplative saints, who mercifully composed the gem of
puraNaas in order to present correctly the sentient, the non-sentient and Iswara, together with
their real nature, and also the jeeva’s worldly enjoyment, final beatitude, means of attaining the
two, and the path taken by the jeevas.

Commentary:

Through the three previous slOkams, ALavandhAr saluted NaaTa Muni. Now ALavandhAr
offers his salutations to Sage ParAsarA, who used VishNu PurANam to instruct us on Tatthva
Thraya Jn~Anam and other visEshArTams. ParAsarar picked the essential messages of Sri
Sookthis by Sage VyAsar on Mahaa Bhaaratham and recast them through His VishNu PurANam
hailed as PurANa Rathnam because of its Vishaya Gouravam - loftiness of the content). In this
slOkam, ALavandhAr hints at the topics covered by Sage ParAsarA in his PurANa rathnam:
chith-achit-Iswara Tath svabhAva bhOgApavarga tadhupAya gathee:

(The Tatthva Thrayams, their svabhAvams, the bhOgams like VishayAnubhavam,

SvargAnubhavam, the Moksha sukhams such as KaivalyAnubhavam and Parama
PadhAnubhavam). This PurANam also includes vishaya bhOgams with blemishes (hEyams)
impermanent Svarga bhOgam and insignificant Kaivalya bhOgam. One can ask as to why
VishNu purANam covers these hEya and asaara vishayams. The answer is: To understand the
loftiness of Tatthva Thrayam, arTa panchakam and Moksham that are most desirable, it is
important to topics with blemishes, which act as Moksha VirOdhis.
SlOkam 5

mata ipta yuvtyStnya ivÉUit>

sv¡ ydev inymen mdNvyanam!,

Aa*Sy n> k…lptevRk…¦aiÉram<

ïImt! td'iœºyug¦< à[maim mUXnaR.5.

mAtA pitA yuvatayas tanayaa vibhUti:

sarvam yadeva niyamena madanvayaAnAm |
aadyasya na: kulapatervakuLlaabhiraamam
srImath tadanghriyugaLam praNamAmi mUrdhnA ||

Anvaya Kramam:

madh-anvayAnAm niyamEna MaathAaa Pithaa Yuvathaya: tanayaa:

vibhUthi: sarvam yadhEva na: aadhyasya KulapathE: VakuLa abhirAmam Sreemath tath
angri yugaLam Moordhnaa praNamaami

Swamy Adidevananda’s Translation:

adiyEn reverently bow down my head to the blessed feet of the originator and the first Lord (Sri
Nammazhwar) of our spiritual community, which are enchanting with the vakuLa flowers -
makizhampoo (offered in worship) and which alone are eternally our all-in-all our mother,
father, daughters, sons and wealth (and every thing) to every one of my community.

Commentary:

Here, ALavandhAr offers His PraNAmams to Swamy NammAzhwAr, who blessed us

with the Sri Sookthi of ThiruvAimozhi, which even loftier for our enjoyment (Parama
bhOgyam), most effective redeemer form samsAram (Parama ujjeevanam) and most helpful
(Parama upakAram) to cross the samsAric wasteland. Swamy NammAzhwAr and His central
role after celestial AchAryAs (after VishvaksEnar), His role as Prapanna sanathAna Jana
kootasthar, His upadEsam in Yoga dasai to NaaTa Muni are being celebrated here. His eminence
as the leader of Prapanna Jana Kulam is saluted as: “na: Aadhyasya kula pathE: VakuLa-
abhirAmam Srimath Paraankusam (Bhagavath angri yugaLam) praNamAmi”. That
Swamy NammAzhwAr is recognized as every thing (Sarvasvam) from one’s Mother, Father,
Wife, children and Isvaryam (Mathaa, Pithaa, Yuvathaya: Tanayaa: VibhUthi: Sarvam) for
all who went before him (ALavandhAr) and all VaishNava Paramparais going to arise after
him (Madh-anvayAnam niyamEna sarvam). Here ALavandhAr chooses the word
PraNamaami over Namaami and points out that he is placing his head at the sacred feet of
AzhwAr (tadangri yugaLam moordhnaa praNamAmi).

Sarvasvam: Maathaa (Mother) is the one, who prayed for a sathprajaa (virtuous child), carried
it for ten months, went through the labor pains, disregarded the asuddhis, protected it during the
infant days thru breast milk and worried about its welfare all the time.
Pithaa: The Father who served as hitha paran and protector as a child and youth.

Yuvathya: The Wife, who makes him forget both the parents through being an object of his
delight as a young man.

Tanayaa: The children, who is well meaning at youth, protector at a later age and as the one,
who makes his parents cross the narakam known as Puth.

VibhUthi: The lack of the Iswaryam (VibhUthi) will cause much worldly suffering. Therefore,
ALavandhAr says that Swamy NammAzhwAr is His Sarvasvam.

Through the first three slOkams, ALavandhAr saluted the Jn~Anam and Bhakthi of NaaTa
Muni. In the fourth slokam, he saluted Sage ParAsarar as the Vaidhika SrEshtar (Thraividhya
vrutthaanumathar). In this fifth slOkam, he salutes Swamy NammAzhwar as the source of his
Jn~Anam.
SlOkam 6

yNmUiXnR me ïuitizrSsu c Éait yiSmn!

ASmNmnaerwpw> sklSsmeit,

Stae:yaim n> k…lxn< k…ldEvt< tt!

padarivNdmrivNdivlaecnSy.6.

yanmUrdhni me sruti sirassu ca bhaati yasmin

asman manoraTa paTa: sakalas sameti |
stoshyAmi na: kuladhanam kuladaivatam tat
pAdAra vindam aravinda vilocanasya ||

Anvaya Kramam:

Yath mE moordhni Sruthi-Sirsussu cha bhaathi, yasmin asman-manOraTa-paTa: sakala :

samEthi na: tath na: kula dhanam, Kula dhaivatham aravindha-vilOchanasya tath
Paadha-aravindham sthOshyAmi

Swamy Adidevananda’s Translation:

I shall offer my hymn of praise to the holy feet of the lotus eyed Lord - the feet, which are the
sole object of my concluding philosophy of the Vedas (Upanishads). All the currents of our
thoughts converge on Him who forms the treasure and tutelary deity of our lineage.

Commentary:

Through the last five slOkams, AlavanthAr prostrated before the three great helpers (NaaTa
Muni, ParAsarar and NammAzhwAr) for the growth of our sampradhAyam and now begins the
eulogy of SarvEswaran. He states that the Lord's lotus feet are his eternal and undiminishing
wealth and vows to engage in eulogizing them. He elaborates further the glory of those feet as
being on his head, on the head of the Upanishads and as a place where all his desires come to an
end. He echoes the Thiruvaaimozhi Paasuram passage of AzhwAr (“adicchiyOmtalai
misai NeeaNiyAyi AazhiyankaNNaa Unn kOlappAdham: TVM 10.3.6). ALavandhAr
recognizes the Lord’s sacred feet as his SirObhUshaNam as well as for the Upanishads.

The usage of Kula dhanam (ayathna siddham and savtha: prAptham) in this slOkam refers to
UpAyam for Moksham and Kula dhaivatham (PrApya PrApakam and AasrayaNeeyam) stands in
for upEyam. Those Thiruvadis are his Father, Mother, Wife, Children and Wealth (Yasmin
asmann-manOraTa PaTas-sakalas-samEthi). Those lotus feet of the Lord as his Sarvasvam. The
“praapyathvam, sarvAdhikatthvam, Sarva MangaLaakAram and athidhurlabhathvam” of those
lotus feet of the Lord are referred to here. “AravindhalOchanasya” is echoed from “JithanthE
PuNDareekAksha” of JithanthE sthOthram (Tann kaal paNintha yenn paal EmpirAn
tadamkaNkaL: Thiruviruttham: 42). These eyes of the Lord are nithyasoori bhOgyam.
SlOkam 7

tÅven ySy mihma[RvzIkra[u>

zKyae n matumip zvRiptamha*E>,

ktu¡ tdIy mihmStuitmu*tay mýa<

nmae=Stu kvye inrpÇpay.7.

tattvena yasya mahimArNava sIkarAaNu:

sakyo na maatumapi Sarvapitaa mahaadyai: |
kartum tadIya mahimastutim udyataaya mahyam
namoastu kavaye nirapatrapAya ||

Anvaya Kramam:

yath mahima arNava Seekara aNu: Sarva pithAmaha aadhyai:

api tatthvEna maathum na Sakya: Tadheeya mahima sthuthim
karthum udhyathayaa nirapathrapaaya KavayE mahyam nama: asthu .

Swamy Adidevananda’s Translation:

Fie upon me, the impudent poet! Intent as I am to sing the praise of His ocean-like glory, a single
particle of whose spray it is not possible even for Siva, Brhama and the like to measure truly

Commentary:

In the previous slOkam, Alavanthar declared that he is going to eulogize the Lord’s lotus feet. In
this slOkam, he takes a step backward form that effort through recognition of his unfitness to
engage in such a daring act that is not attempted even by Mahaans with greater Jn~Anam than
him. He remembers that even great ones like Brahma dEvan, Sivan fail in their attempt to
capture even an iota of the Vaibhavam of the Lord in their eulogies and chides himself for the
foolish endeavor. He says: out of my desire to earn the name of kavi, I dared to compose this
eulogy, when I know that the qualifications needed for such an effort is way beyond me. The
Lord is anantha kalyANa guNa poorNan. I am a man of meagre intellect and solpa Jn~Anam. He
states that his foolishness to be laughed at and every one should salute him (mahyam nama:
asthu) in a form of nindhA sthuthi. Like Arjuna in the battlefield (Visrujya Sara: Saapam),
ALavandhAr desists from his declared intent to praise the Lord. He is angry over his saahasam
and shamelessness to venture into eulogizing the Lord, whose limitless auspicious attributes
cannot become easy objects of praise.
SlOkam 8

yÖa ïmavix ywamit va=Pyz´>

StaEMyevmev olu te=ip sda StuvNt>,

vedaítumuRomuoaí mha[RvaNt>

kae m¾taer[uk…laclyaeivRze;>.8.

yadvA sramaavadhi yaTaamati vAapyasakta:

staumyevameva khalu teapi sadaa stuvanta: |
vedaas caturmukha mukhAsca mahArNavAnta:
ko majjato: aNukulaacalayo: visesha: ||

Anvaya kramam:

Yadhvaa asaktha: Sram a avadhi yaTAmathi vaa api sthoumi

sadhaa api sthuvantha: tE Vedaa: chathurmuka mukhAsccha
yevam yEva khalu mahaa arNava antha: majjathO: aNu kulAchalayO:
ka: visEsha:

Swamy Adidevananda’s Translation:

Yet in spite of my weakness, I am justified in praising him to the limit of my capacity and to the
best of my knowledge. For, verily, even the Vedas and the four-faced Brahma, ever engaged in
singing his glory, could praise him only in a similar strain. What difference by contrast is there
between an atom and a huge mountain range when both are submerged in the great ocean?

Commentary:

In this slOkam, the disheartened ALvandhAr, who was about to quit in his efforts to eulogize the
vaibhavam of the Lord consoles his mind and says that he will do what he can within his limits
as the proper thing to do. He says to his mind: It is true that I cannot find the boundary of the
Lord’s kalyANa guNams and eulogize him properly. I am an asakthan (powerless one) and yet I
am not going to desist from eulogizing Him. There is no rule that only those who fully
comprehend the auspicious attributes of the Lord alone can eulogize Him. It is acceptable to
eulogize the Lord within the limits of one’s Jn~Anam and saamarTyam. Hence, I am going to
eulogize Him instead of backing off. VedAs and the DevAs are always singing His
praise (Sadhaapi sthuvantha: tE Vedaa:). Brahma dEvan might praise His Lord a little better than
me (Chaturmukha mukhaasccha yEvam yEva khalu). Anticipating protests over his saahasam in
dragging a Maha Jn~Ani, the Chathurmuka Brahmaa for comparison, ALavandhAr advances his
reasons for such an analysis: kO majjatho: aNu kulAchalayOr visEsha:? An atomic sized
thing and a mountain may be both immersed in the ocean. Both have huge differences in size.
When they are immersed in the deep ocean, one cannot tell their differences from
outside. Similarly, my ukthis (utterances) and BrahmA’s ukthis are like an atom and a mountain.
Both of them however will disappear into nothingness, when compared to the vastness of the
guNams of the Lord, the KalyAna guNa PoorNan (anavathikaadhisaya asankhyEya KalyANa
guNa gaNa arvaNan). ALavandhAr comforts himself with the statements of Poygai
AzhwAr (avar avar thaamm thaamm aRinthavARu yEtthi) and Swamy NammAzhwAr (tankaL
anbar tamathu soll valatthAl talai talai siRanthu poosippa). They went ahead and eulogized
according to the limits of their Jn~Anam and sakthi. Therefore, I am going to eulogize my Lord
to my limits. He comforts his mind and says that there is no apachAram from such an
endeavor. In the previous slOkam, ALavandhAr used the words: “na sakhya:” In this slOkam, he
chooses the word: “sthoumi” and begins the Sthuthi. Instead of using “sthOshyAmi” to indicate
the future plans, ALavandhAr uses “sthoumi " to show that he has started his eulogy (present
tense).
SlOkam 9

ik< cE; z®yitzeyn nte=nukMPy>

Staeta=ip tu Stuitk«ten pirïme[,

tÇ ïmStu sulÉae mm mNdbuXde>

#Tyu*mae=ymuictae mm caâneÇ.9.

kim caisha Sakty atiseyana nate anukampya:

stotAapi tu stuti krutena parisrameNa |
tatra sramastu sulabho mama mandabudhde:
iti udyamoayam ucito mama ca abja-netra ||

Anvaya Kramam:

yEsha: sthOthA sakthi adhisayEn atE na anukampya api

thu sthuthikruthinE pariSramENa, hE abhja nEthra!
tathra mandha BuddhE: mama thu Srama: sulabha: iti
mama cha abhayam udhyama: uchitha:

Swamy Adidevananda’s Translation:

Moreover, this psalmist deserves to be pitied by You, not for an excellence of poetical gifts, but
for his great exertion in praising You. And exertion for the purpose is quite natural to me, who
am dull-witted. Oh Lotus-eyed one! This toil of mine is nonetheless meaningful, for, I can rest
on Your gracious compassion which will surely be excited by this task which is beyond my
capacity.

Commentary:

ALavandhAr introduces himself as “Yesha: sthOthaa” instead of saying aham sthOthaa. This is
the Sanskrit protocol (MaryAdhai) to show respect for the humble poet attempting to eulogize
the mighty Lord. Next, ALavandhAr moves away from the statement that he did not have the
fitness to praise the Lord compared to great ones like Brahmaa et al.
While admitting that unfitness as a reality, he states that he is more qualified than those superior
intellects for a different reason. You will see my exertions and will take pity on the strivings of
mine as a dim-witted being. Your intrinsic (SvabhAveeka) Dayaa guNam will propel you to take
note of my dhainyam (helplessness). You will know that I do not have the skills and cleverness
(saamarTyam) to be a superior poet to tackle the mighty task at hand. I will flounder around in
my efforts and will be exhausted easily (sulabha Sramam). It would be easy for you to take note
of my dhainyam. I will immediately become the object of Your Dayaa. I am a mandha
buddhi and do not have the tenacity and endurance like Brahma Devan to persist in my sthuthi.
Therefore Your Dayaa should be the path for me to continue with my sthuthi. “Mama cha ayam
udhyama: uchitha:” (This effort of mine is very appropriate for me also in the context of
Paasura Vaakyam: “Irukku vaay munikkaNangaL yEttha yaanum (mama cha) yEtthinEn”. Your
anugraham will be the cause for my effort (anugraha hEthu). You will make it possible for me to
complete my effort without obstacles (avignam). Like the prayer of VishNu PurANam (VP)
asking for the Lord to cast His lotus soft glances on him, ALavandhAr feels emboldened to
engage in the effort to eulogize the Lord: “avalOkana dhAnEnabhuyO maamm paalaya
Achyutha” (VP: 1.20.16). Being Nithya sooris with superior Jn~Anam, they praise you “tath
viprAsO vipanyavO jaagruvAmsas-samindhathE” /Rg Vedam1.2.7). At VishNu’s Parama
Padham (Yath VishNO; Paramam Padham), these mEdhAvis (Nithya Sooris) eulogize
effortlessly without tiring. As for myself, the Mandha Buddhi, I too eulogize You empowered by
Your karuNaa KatAksham falling on me through your anugraham to this dheenan and mandha
mathi.
SlOkam 10

nave]se yid ttae ÉuvnaNymUin

nal< àÉae ! ivtumev k…t> àv&iÄ>,

@v< insgRsuùit Tviy svRjNtae>

Svaimn! n icÇimdmaiïtvTslTvm!. 10.

nAvekshase yadi tato bhuvanAnyamUni

naalamm prabho! bhavitumeva kuta: pravrutti: |
evamm nisarga suhruti tvayi sarva janto:
svaamin ! na citram idam aasrita vatsalatvam ||

Anvaya Kramam:

PrabhO! na avEkshasE yathi , tatha: amUni bhuvanAni

bhavithumEva alam . Pravrutthi: kutha: ? SwAmin ! yEvam
sarva janthO: nisarga suhrudhi Thvayi Aasritha vathsalathvam
idham na chithram .

Swamy Adidevananda’s Translation:

Oh Lord! If You do not cast your glance at these worlds, they cannot have even the power to
exist; much less can they have any further development. It is not therefore strange that You, Oh
Lord! Who is the natural friend of all creatures, cherish those who have sought shelter in You.

Commentary:

Once ALavandhAr addressed the Lord as Abhja nEthra in the previous slOkam, Lord’s Dayaa
GuNam overflowed and He cast His merciful glances on ALavandhaAr. ALavandhAr responded
to the glances of the Lord with lotus eyes this way: “Oh PundareekAksha! Your anugraham does
not surprise me. During the time of PraLayam, when the Aathma Vargams were powerless like
the birds with broken wings, You brought them out of their misery and gave them names and
form. You are my creator too and You looked at me today in that context. Hence, it does not
surprise me.

Upanishad declares that the Lord cast His merciful glances at the Aathma vargams (Tath
Eikshatha --Bahu syAm PrajAyEyEthi). Following the Upanishadic word, “Eikshatha”,
ALavandhAr chooses the word “avEkshsE” to record the Lord’s lotus eyes falling on him. If
You, my Lord as anugraha visisshtan did not cast Your merciful glances, there would have been
no srushti (creation). If Your sankalpam was the cause for creation (uthpatthi), the created beings
(uthpannaas) could not exist and move about. If You brought the Aathma Vargams from their
dormant state and blessed them to go about their pravrutthi vyApArams through Your
nirhEthuka krupaa, it does not surprise me that you propelled me to engage in eulogizing
You. Such is the power of Your lotus eyes! I have taken refuge in You as Aaasrithan. Your
anugraha visEsham is due to tour Vaathsalyam preethi VisEsham) to me.
Your sankalpam is blended with Your anugraham in a tight way. You are Uthpatthi kaaraNan
and hence You have the duties of being Rakshikkum SaraNyan (Protector of those who seek
Your rakshaNam). All the creation (Sakala uthpatthi) and the Pravrutthi (existence and
VyApAram) of those created beings are entirely due to the power of Your anugraha sankalpam.

After convincing himself as a qualified one to eulogize the Lord due to His anugraha visEsham,
from this slOkam onwards until the next five slOkams AlavandhAr celebrates the limb of
Bhagavath Parathvam (Supremacy of the Lord over all Devaas), namely, the Lord’s unique role
as Moksha Dhaayakan. No other God has the power to grant Moksham. In this slOkam,
ALavandhAr uses gathi SaamAnya NyAyam to establish the Lord’s Parathvam (Supremacy) as
natural cause behind Jagath KaaraNathvam.
SlOkam 11

SvaÉaivkanvixkaitzyeizt&Tv<

naray[! Tviy n m&:yit vEidk> k>

äüa izv> ztmo> prm> Svraifit

@te=ip ySy mihma[Rvivàu;Ste.11.

svAbhAvika anavadhika atisaya Isitrutvam

nAaraayaNa! tvayi na mrusyati vaidika: ka: |
brahmaa siva: satamakha: parama:svaraaDiti
eteapi yasya mahimAarNava viprushaste ||

Swamy Adidevananda’s Translation:

Oh NaarayaNa! Who is there among the learned adherents of the Vedas that do not acknowledge
Your intrinsic Godhood, endowed as You are with unsurpassable excellence? For BrahmA, Siva,
Indra and the supreme muktas are but drops in the ocean of Your glory.

SlOkam 12

k> ïI> iïy> prmsÅvsmaïy> k>

k> pu{frIknyn> pué;aeÄm> k>

kSyayutayutztEkkla<zka<ze

ivñ< ivicÇicdicTàivÉagv&Äm!.12.

ka: srI: sriya: paramasattva samaasraya: ka:

ka: puNDarIkanayana: purushottama: ka: |
kasyAayutAyuta sataika kalAmSa kaamSe
visvam vicitra cid acit pravibhaaga vruttam ||

Swamy Adidevananda’s Translation:

Who else but You are the sole resting place of even SrI (Lakshmi), the Goddess of all prosperity
and loveliness? Who but You can be the asylum of parama-sattva? Who else is the Lotus-eyed
par excellence? Who but You is the Supreme among the pururshas? Who else is there except
You, in subdivision of whose billionth part the wonderfully differentiated Universe is complete
with its two-fold division of jIvA and prakriti?
SlOkam 13

vedaphar guépatk dETypIfa-

*apiÖivmaecnmihó)làdanE>,

kae=Ny> àjapzupit pirpait kSy

padaedken s izv> Svizraex&ten.13.

vedApahAra gurupAtaka daityapIDaa-

aadi aapad vimocana mahishTa phalapradaanai: |
koanya: prajA pasupati paripaati kasya
pAdodakena sa siva: svasiro dhrutena ||

Swamy Adidevananda’s Translation:

Who else saves PrajApati and Pasupati from adversities such as deprival of the Vedas, heavy
guilt and harassment by demons, and bestows upon them the greatest benefits?
Who else, except You, can make Siva deserve to be called Siva (MangaLam - the auspicious
one) by merely bearing on His head the water from Your feet?

SlOkam 14

kSyaedre hrivirÂmuo> àpÂ>

kae r]tImmjinò c kSy naÉe>,

³aNTva ingIyR punéiÌrit TvdNy>

k> ken vE; prvainit zKyz»>.14.

kasyodare haravirinca mukha: prapanca:

ko rakshati imam ajanishTa ca kasya nAabhe: |
krAntvA nigIrya punarudgirati tvadanya:
ka: kena vaisha paravaaniti Sakyasanka: ||

Swamy Adidevananda’s Translation:

In whose stomach does the Universe headed by Hara and Virincha rest? Who protects it? From
whose navel has it sprung up? Who else but You, striding over all, absorbs the Universe and
projects it again? And who is thee that can, even as a matter of doubt, be said to exist as Your
superior?
SlOkam 15

Tva< zIlêpcirtE> prmàk«ò-

sÅven saiÅvktya àblEí zaôE>,

àOyatdEvprmawRivda< mtEí

nEvasuràk«ty> àÉviNt baeÏ‚m!.15.

tvAm Seela rUpa caritai: paramaprakrushTa-

sattvena saattvikatayA prabalai: ca Saastrai: |
prakhyAta daiva paramaartha vidaam matai: ca
naivaasura prakrutaya: prabhavanti boddhum ||

Swamy Adidevananda’s Translation:

Those of demoniac nature are not able to recognize You by Your easily accessible disposition,
loveliness of form and divine deeds -by Your supremely excellent sattvic nature; by the
scriptures authoritative on account of their being sattvic in character, and by the precepts of the
famous knowers of the supreme truth.

SlOkam 16

%‘i'œ"t iÇivxsImsmaitzaiy-

s<Éavn< tv piräiFmSvÉavm!,

mayablen Évta=ip ingUýman<

pZyiNt keicdinz< TvdnNyÉava>.16.

ullanghita trividha sIma samaati Saayi-

sambhaavanam tava paribraDima svabhaavam |
maayaabalena bhavataa api nigUhya maanam
pasyanti kecid anisam tvad ananya bhaavaa: ||

Swamy Adidevananda’s Translation:

Some, who are inseparably united with You in thought and feeling, perceive and realize Your
sovereign nature, which transcend considerations of the threefold limits (of time, space and
causation) and of another one equal or superior to them and which by the power of Maya is kept
mysterious by Yourself.
SlOkam 17

yd{fm{faNtrgaecr< c yt!-

dzaeÄra{yavr[ain yain c,

gu[a> àxan< pué;> pr< pd<

praTpr< äü c te ivÉUty>.17.

yad aNDam aNDaantara gocaram ca yad-

dasottaraaNi aavaraNaani yaani ca |
guNaa: pradhaanam purusha: param padam
paraat param brahma ca te vibhuutaya: ||

Swamy Adidevananda’s Translation:

The cosmic sphere, all that is within it, its enclosures which are more than ten, the three GuNaas,
the prakriti, the individual self, the supreme abode (SrI Vaikuntam) and the Brahman (Dhivya
Mangala vigraham in the present context) who is higher than the individual self - all these are
manifestations of Your splendor

SlOkam 18

vzI vdaNyae gu[van! \ju> zuic>

m&ÊdRyalumRxur> iSwr> sm>,

k«tI k«t}STvmis SvÉavt>

smStkLya[gu[am&taedix>.18.

vasI vadaanyo guNavaan rju: suci:

mrudu: dayaalu: madhura: sTira: sama: |
kruthi krutajn~a: tvam asi svabhaavata:
samasta kalyaaNa guNa amruta uadhi: ||

Swamy Adidevananda’s Translation:

You are, by Your own nature, submissive to the will of those that take refuge in You, bountiful,
graciously accommodating to the inferior, guileless and reliable, pure, tender, merciful, blissful,
firm, free from all self-regarding duties, ever mindful of the services of the devotees and a
nectar-ocean of all auspicious attributes.
SlOkam 19

%pyRupyRâÉuvae=ip pUé;an!

àkLPy te ye ztimTynu³mat!,

igrSTvdekEk gu[avxIPsya

sda iSwta nae*mtae=itzerte.19.

upar yupary abja bhuvoapi pUrushaan

prakalpya te ye satam iti anukramaat |
giras tvad ekaika guNa avadhi Ipsayaa
sadaa sTitaa na udyamato atiserate ||

Swamy Adidevananda’s Translation:

The eternal Vedic texts which are ever eager to find out the limit of each of Your attributes
(beginning with Ananda) by describing in ascending order the bliss of being higher than the
lotus0born BrahmA Himself with the words, ‘one hundred such units of bliss etc., do not, in spite
of their incessant endeavour, go beyond the first attribute Ananda itself, it being infinite and
above all enumeration

SlOkam 20

Tvdaiïtana< jgÊÑviSwit

à[az s<sar ivmaecnady>,

ÉviNt lIla ivxyí vEidka>

TvdIygMÉIr mnae=nusair[>.20.

tvad aashritaanaam jagad udbhava sTiti

praNaasa samsaara vimochana aadaya: |
bhavanti lIaa vidhayas ca vaidikaa:
tvadIya gambhIra mana anusaariNa: ||

Swamy Adidevananda’s Translation:

The creation, sustentation and dissolution of the Universe as also release from the transmigratory
existence, all of which constitute Your play, and the Vedic injunctions, which are in accord with
Your profound will - all these are for the benefit of those who take shelter in You.
SlOkam 21

nmae nmae va'œmnsait ÉUmye

nmae nmae va'œmnsEk ÉUmye,

nmae nmae=nNt mhaivÉUtye

nmae nmae=nNtdyEk isNxve.21.

namo namo vaang manasa ati bhUmaye

namo namo vaang manasaika bhUmaye |
namo namo ananta mahaavibhUtaye
namo namo ananta dayaika sindhave ||

Swamy Adidevananda’s Translation:

Obeisance again and again to You who are beyond the reach of speech (Vaak) and mind;
obeisance again and again to You who are the sole object of speech and mind; obeisance again
and again to You of infinite great powers; obeisance again and again to You, the one ocean of
infinite mercy.

SlOkam 22

n xmRinóae=iSm n caTmveid

n Éi´man! Tv½r[arivNde,

AikÂnae=nNygit> zr{y !

TvtpadmUl< zr[< àp*e.22.

na dharma nishToasmi na ca atmavedi

na bhaktimaan tvaccaraNaaravinde |
akincan:oananya gati: saraNya!
tvat paada mUlam saraNam prapadye ||

Swamy Adidevananda’s Translation:

Oh You worthy of being sought as refuge! I am not one established in Dharma, nor am I a
knower of the self. I have no fervent devotion to Your Lotus-feet. Utterly destitute as I am, and
having none else for resort, I take refuge under Your feet.
SlOkam 23

n iniNdt< kmR tdiSt laeke

shözae yÚ mya Vyxaiy,

sae=h< ivpakavsre muk…Nd !

³Ndaim sMàYtgitStva¢e. 23

na ninditam karma tad asti loke

sahasraso yan na mayaa vyadhaayi |
soaham vipaakaavasare mukunda!
krandaami samprati agati: tava agre ||

Swamy Adidevananda’s Translation:

There is not a single despicable deed in the world that has not been committee by me thousand of
times. Oh Mukunda! Now, when those deeds are fructifying, I, the very same person, am crying
out helplessly before You.

SlOkam 24

inm¾tae=nNt Éva[RvaNt>

icray me kUlimvais lBx>,

Tvya=ip lBx< ÉgviÚdanIm!

AnuÄm< paÇimd< dyaya>.24.

Nimajjat: ananta bhavaarNava anta:

ciraaya me kUlam iva asi labdha: |
tvayaa api labdham bhagavan idaanIm
anuttamam paatram idam dayaayaa: ||

Swamy Adidevananda’s Translation:

Oh Ananta! I am getting drowned in the great ocean of transmigratory existence. At last in You I
have found the shore of that endless ocean, and You Oh Lord, have obtained now this worthiest
recipient for Your mercy.
SlOkam 25

AÉUtpUv¡ mm Éaiv ik< va

sv¡ she me shj< ih Ê>om!,

ik< tu Tvd¢e zr[agtana<

praÉvae naw ! n te=nuêp>.25.

abhUta pUrvam mama bhaavi kim vaa

sarvam sahe me sahajam hi duhkham |
kim tu tvadagre saraNaagataanaam
paraabhavo naaTa! na te anurUpa: ||

Swamy Adidevananda’s Translation:

What (misery) can possibly happen to me that has not already befallen? I have been bearing
everything; for misery and I have been born together. But, Oh Master! It is not becoming of You
that one who has taken shelter at your feet should get frustrated in his attempt to overcome the
miseries of transmigratory existence.

SlOkam 26

inraskSyaip n tavÊTshe

mhez hatu< tv padp»jm!,

é;a inrStae=ip izzu> StnNxyae

n jatu matuír[aE ijhasit.26.

niraasaka syaapi na taava dutsahe

mahesha! haatuM tava paada pa~Nkajam.h.
ruShaa nirasto.api shishuH stanandhayo
na jaatu maatushcharaNau jihaasati

Swamy Adidevananda’s Translation:

Oh Supreme Being! Even if You drive me away, I cannot relinquish Your Lotus-feet; a suckling
does not at all desire to leave its mother’s feet at any time, even if it has been set aside by her in
anger.
SlOkam 27

tvam&tSyiNdin padp»je

inveiztaTma kwmNyidCDit,

iSwte=rivNde mkrNdinÉRre

mxuìtae ne]urk< ih vI]te.27.

tava amrutasyandini paada pankaje

nivesit aatmaa kaTam anyad icchati |
sTite aravinde makaranda nirbhare
madhuvrata: na Ikshurakam hi vIkshate ||

Swamy Adidevananda’s Translation:

How can my mind, which is firmly set upon Your Lotus-feet shedding nectar, ever be desirous of
anything else? As is well known, when there exists a lotus laden with honey nearby, a bee does
not even glance at the Ikshuraka flower (NeermuLLi - thorny flower without fragrance or
honey).

SlOkam 28

Tvdi'œºmuiÎZy kda=ip kenict!

ywa twa va=ip sk«t! k«tae=Ãil>,

tdEv mu:[aTyzuÉaNyze;t>

zuÉain pu:[ait n jatu hIyte.28.

tvadanghrim uddisya kadaapi kenacit

yathaa tathaa vaapi sakrut kutoanjali: |
tadaiva mushNaati asubhaani aseshata:
subhaani puhNaati na jaatu hiiyate ||

Swamy Adidevananda’s Translation:

Whosoever, in whatever manner, at whatever time, supplicates to You with palms joined even
once, that act dispels at once all his miseries and contributes to his well-being. An act of
supplication to You is never in vain.
SlOkam 29

%dI[Rs<sardvazuzu]i[m!

][en invaRPy pra< c inv&Ritm!,

àyCDit Tv½r[aé[aMbuj-

Öyanuragam&tisNxuzIkr>.29.

udIirNa samsaara dava aasusukshaNim

kshaNena nirvaapya paraam ca nirvrutim |
prayacchati tvat charaNa aruNa ambuja-
tvaya anuraaga amruta sindhu sIkara: ||

Swamy Adidevananda’s Translation:

A drop from the nectar-ocean of love to Your lovely Lotus-feet extinguishes the blazing forest-
conflagration of transmigratory existence in an instant and bestows supreme bliss.

SlOkam 30

ivlasiv³aNtpravraly<

nmSydaitR]p[e k«t][m!,

xn< mdIy< tv pad p»j<

kda nu sa]aTkrvai[ c]u;a.30.

vilaasa vikraanta paraavaraalayam

namasyat aarti kshapaNe krutkshNam |
dhanam madIyam tava paada pankajam
kadaa nu sakshaaat karavaaNi cakshushaa ||

Swamy Adidevananda’s Translation:

When shall I see with my eyes, Your Lotus-feet, my dearest treasure, which sportively measured
the world high and low, and which are eve ready to destroy the afflictions of those who submit
themselves to You.
SlOkam 31

kda pun> zŒrwa¼kLpk-

XvjarivNda»‚zv¿laÁDnm!,

iÇiv³m Tv½r[aMbujÖym!

mdIymUxaRnml»ir:yit.31.

kadaa puna: sankha raThaanga kalpaka-

dhvaja aravinda ankusa vajra laanchanam |
trivikrama tvat caraNaambuja dvayam
madIya mUrdhaanam alakarishyati ||

Swamy Adidevananda’s Translation:

Oh Trivikrama! When will Your Lotus-feet, bearing the marks of conch, discus, the wish-
granting heavenly tree, banner, lotus, hook (ankusam) and thunderbolt (VajrAyudham), adorn
my head?

SlOkam 32

ivrajmanaeJJvl pItvass<

iSmtatsIsUn smamlCDivm!,

inm¶naiÉ< tnumXymuÚt<

ivzal v]SSwl zaeiÉl][m!.32.

viraajamaanojjvala pIta vaasasam

smita atasIsUna sama amala cchhavim |
nimagna naabhiM tanumadhyam unnatam
visaala vakshssthala sobhi lakshaNam ||

Swamy Adidevananda’s Translation:

Who is beautifully clad in shining yellow raiment (Peethaambharam), whose pure splendour is
equal to that of a blooming kaayaampoo (a dark blue hued flower), who is endowed with a
depressed navel, slender waist, high stature and the shining (Srivatsam) mark on the broad chest.
The slOkaas 33 to 40 have the following in its essence:

1. The description of the Divine form of Lord NaarayaNaa in absolute and relative terms
i.e., the form in some slOkaas reference is made to the form through similes like
blooming lotus, the moon and through Sri Lakshmi Herself.
 2. An introduction to Sri Lakshmi and Her transcendental qualities befitting our Lord and
a reference to Sri Vaikuntam itself through Sri Adisesha along with his mod of service
to the Lord.

SlOkam 33

ckast< Jyaik[kkRzE> zuÉE>

ctuiÉRrajanu ivliMbiÉÉuRjE>,

iàyavt<saeTplk[RÉU;[-

ðwalkabNxivmdRz<isiÉ>.33.

cakaasatam jyaakiNa karkasai: subhai:

caturbhiraajaanu vilambibhi: bhujai: |
priyaa avatamsa utpala karNa bhuushaNa-
slaTa alaka aabandha vimarda samsibhi: ||

Swamy Adidevananda’s Translation:

Who shines with four auspicious arms which reach the knees, and have the rough scars of the
bowstring, and which speak of their contact with the crest-lily, the ear-ornament and the loose
curls of the braid of Your beloved.

SlOkam 34

%d¢pIna<s ivliMbk…{fla-

lkavlI bNxur kMbukNxrm!,

muoiïya NyKk«t pU[R inmRla-

m&ta<zuibMbaMbuéhaeJJvliïym!.34.
udagra pIna amsa vilambi kuNDala-
alakaavalI bandhura kambu kandharam |
mukhasriyaa nyakkruta poorNa nirmala-
amrutaamsubimba amburuha ujjvala sriyam |

Swamy Adidevananda’s Translation:

Whose conch like neck is adorned with curls of hair and earrings hanging over the high and large
shoulders, and by the lustrous beauty of whose face the brilliant splendor of the spotless moon
and the blooming lotus are put to shame.
SlOkam 35

àbuÄ mu´aMbujcaélaecn<

sivæm æUlt< %JJvlaxrm!,

zuiciSmt< kaemlg{f< %Ús<

llaq pyRNtivliMbtalkm!.35.

prabutta muktaambuja caaru lochanam

savibhrama bhruulatam ujjvalaadharam |
sucismitam komalagaNDam unnasam
lalaaTa paryanta vilambita alakam ||

Swamy Adidevananda’s Translation:

Who has eyes charming like the petals of a fresh and full-blown lotus, gracious creep like brows,
shining lips, pleasant smile, soft cheeks, prominent nose, and curls hanging up to the forehead.

SlOkam 36

S)…riTkrIqa¼d har ki{Qka-

m[INÔ kaÂI gu[ nUpuraidiÉ>,

rwa¼ zŒais gda xnuvRrE>

lsÄulSya vnmalyaeJJvlm!.36.

sphurat kirITa angada haara kaNTikaa-

maNIndra kaancI guNa noopuraadibhi: |
raTanga sankhaasi gadaa dhanurvarai:
lasat tulasyaa vanamaalaya ujjvalam ||

Swamy Adidevananda’s Translation:

Who is handsome with a shining diadem (kreedam), bracelets (thOLvaLai), garland of pearls,
necklace, the kaustubha gem, waistband, anklets etc. and with the divine discus, conch, sword,
mace, the divine excellent bow and the most beautiful, soft fragrant tuLasi garland.
SlOkam 37

ckwR ySya Évn< ÉujaNtr<

tv iày< xam ydIy jNmÉU>,

jgt! smSt< ydpa¼s<ïy<

ydwRmMÉaeixrmNWybiNx c.37.

cakarTa yasyaa bhavanam bhujaantaram

tava priyam dhaama yadIya janmabhU: |
jagat samastam yad apaanga samsrayam
yadartham ambhodhi: amanTi abandhi ca ||

Swamy Adidevananda’s Translation:

Who has made his chest the abode of SrI, whose birthplace is Your beloved abode (the milky
Ocean), in whose side glance the entire Universe takes refuge and for whose sake the ocean was
churned and causewayed.

SlOkam 38

SvvEñêPye[ sda=nuÉUtya=ip

ApUvRviÖSmymadxanya,

gu[en êpe[ ivlasceiòtE>

sda tvEvaeictya tv iïya.38.

sva vaisva roopyeNa sadaa anubhUtaya api

apUrvavad vismayam aadadhaanayaa |
guNena roopeNa vilaasa ceshTitai:
sadaa tavaiva ucitayaa tava sriyaa ||

Swamy Adidevananda’s translation: Please see after slOkam 40

SlOkam 39

tya shasIn<mnNtÉaeigin

àk«ò ivÃanblEkxamin,
)[ami[ìatmyUom{fl-

àkazmanaedridVyxamin.39.

tayaa sahaasiinaM ananta bhogini

prakR^iShTa vi~njaana balaika dhaamani.
phaNaamaNi vraata mayuukha maNDala-
prakaasha maanodara divya dhaamani

SlOkam 40

invaszYyasnpaÊka<zukae-

pxan v;aRtpvar[aidiÉ>,

zrIrÉedEStv ze;ta< gtE>

ywaeict< ze; #tIirte jnE>.40.

nivaasa sayya aasana paaduka amsuka

upadhaana varsha atapa vaaraNa aadibhi: |
sarIra bhedai: tava seshataam gatai:
yaTocitam sesha iti Irite janai: ||

Swamy Adidevananda’s Translation for SlOkams 38 to 40:

Who is seated with tat SrI (MahA LakshmI), who by Her attribute, beauty, agreeable sports and
merciful deed is ever a match for You and You alone, and who creates unprecedented delight
for You (as one separate) though She is eternally comprehended in Your cosmic form on the
Divine ThiruvananthAzhwAn (AdhisEshan), who is the sole seat of excellent knowledge and
strength, within the divine abode (Sri Vaikuntam) the inside of which is illuminated by the circle
of rays emanating from the clustered gems of his hoods, and who is aptly designated by devotees
as sesha on account of the different forms he has assumed for serving You such as residence,
couch, seat, sandals, raiments (peethaambaram), pillow and shelter from sun and rain.

SlOkam 41

dasSsoa vahnmasn< Xvjae

ySte ivtan< Vyjn< ÇyImyy>,

%piSwt< ten purae géTmta

Tvd'œi"sMmdRik[a» zaeiÉna.41.
Daasa: sakhA vaahanam aasanam dhvaja:
yaste vitaanam vyajana trayiimayaya: |
upasTitam tena puro garutmataa
tvada anghri sammarda kiNaanka sobhinA ||

Swamy Adidevananda’s Translation

Having at hand for Your service Garutman who isYour servant, fiend, vehicle, seat, banner,
canopy and fan, and whose form is mad up of the three Vedas, and who is beautiful with the
scar-sign due to the contact of Your feet.

Swamy Adidevananda comments

SlOkaas 41 and 42 further introduces eternal eternal souls like Vainatheya (Peria Thiruvadi -
Garudaaazhwan) and Vishvaksenar with their modes of service to our Lord and the uniqueness
of these Nithysoories as a result of close contact (saamipya).

SlOkam 42

TvdIy Éu´aeiJHt ze;Éaeijna

Tvya ins&òaTmÉre[ y*wa,

iàye[ senapitna Nyveid tt!

twa=nujanNtmudarvI][E>.42.

tvadIya bhuktojjhita sesha bhojinaa

tvayaa nisrushTa aatma bhareNa yadyaTaa |
priyeNa senApatinA nyavedi tat
taTaa anu jaanantam udaara veekshaNai: ||

Swamy Adidevananda’s translation:

Who approves with noble glance whatever communication is brought to You by your beloved
chief of hosts (Vishvaksenar), who partakes of the remnants of Your food, and on whom has
been bestowed the charge (of Your sovereignty).

SlOkam 43

SlOkam 43 brings out the supreme qualities of other nityasooris and mukta Atmaas in their pure
state devoid of egoism and material infatuations etc. and thereby glorifying the Lord as His
unique attributes. This slOkam also highlights the reality of the jeeva as a sesha to the Lord, who
is the seshi and the enjoyment of the jeeva in complete service of the Lord in saamipya (being
aware or being near to Lord NaarayaNa).
htaiol ¬ezmlE> SvÉavt>

TvdanukUlyEkrsEStvaeictE>,

g&hIttÄTpircar saxnE>

in;eVyma[< sicvEyRwaeictm!.43.

hata akhila kleshamalai: svabhaavata:

tvad aanukUlya ekarasai: tavochitai: |
gruhIta tat tat paricaara saadhanai:
nishevyamaaNam sacivai: yathochitam ||

Swamy Adidevananda’s translation:

Who is served by the eternal ones suited to You on account of their being possessing the
attributes of omniscience etc, the eternal ones, who are free from all the impurities of afflictions
(such as nescience, egoism etc.), whose sole delight consists in being spontaneously devoted to
Your service, and who constantly wait upon You with appropriate service.

SlOkam 44

In slOkam 44, Sri YaamunA gives us a glimpse of the unique and incomparable relationship
between the Dhivya Dampathis.

ApUvR nanarsÉav inÉRr-

àbÏya muGx ivdGxlIlya,

][a[uvt! i]Ýpraidkalya

àh;RyNt< mih;I— mhaÉujm!.44.

apoorva naanaarasa bhaava nirbhara-

prabhaddayaa mugdha vidagdha leelayaa |
kshaNaaNuvat kshipta paraadikaalayaa
praharshayantam mahisShIm mahA bhujam |

Swamy Adidevananda’s translation:

Who, of long arms, exhilarates Your queen (SrI MahA LakshmI) with lovely and skillful sports
which consists of diverse new sentiments and emotions, and which make time measured as eons
(yugas and yugas) and so forth appear as a fraction of second.

SlOkam 45
AicNTy idVyaтt inTy yaEvn-

SvÉavlav{y myam&taedixm!,

iïy> iïy< É´ jnEk jIivtm<

smwRmapTso<miwRkLpkm!.45.

achintya divyaadhbhuta nitya yauvana-

svabhaava laavaNya maya amrutodadhim |
sriya: sriyam bhakta janaika jIvitam
samarTaM aapat sakham arthikalpakam |

Meaning according to Sri V. Madhavakkannan:

Incomprehensible, unperceivable, transcendental, most wonderful, eternal, naturally ever

Youthful, blue hued nectarine form of Divine Bodied Lord- the One who is the SrI of SrI
Mahalakshmi (wealth of Sri Mahalakshmi); who is the very life breadth of His dearest devotes;
Most Omniscient, Omnipotent, full of power; Shakthimaan; Sarva Shakthan; who helps (us) in
danger (friend in need); who grants everything whatever asked for by His devotees like the
kalpaka vruksham.

SlOkam 46

ÉvNtmevanucrn! inrNtr<

àzaNt inZze;mnaerwaNtr>,

kda=hmEkaiNtk inTyik»r>

àh;Riy:yaim snaw jIivt>.46.

bhavantam evaanucharan nirantaram

prasaanta nissesha manoraTaantara: |
kadaa aham aikaantika nitya kinkara:
praharshayishyaami sanaatha jIvita: ||

Swamy Adidevananda’s translation:

Constantly waiting on You alone, with all other desires absolutely quenched, when shall I, an
eternal servant of You and You alone, delight You, having You as the Lord of my life.

SlOkam 47
ixgzuicmivnIt< inÉRy< (indRy<) maml¾<

prm pué; yae=h< yaeigvyaR¢g{yE>,

ivixizv snka*EXyaRtumTyNt Ër<

tv pirjnÉav< kamye kamv&Ä>.47.

dhig asucim avinItam nirbhayam (dayam) maamalajjam

parama purusha yoaham yogivarya agragaNyai: |
vidhi siva sanakaadyai: dhyaatum atyanta dooram
tava parijana bhaavam kaamaye kaamavrutta: |

Swamy Adidevananda’s translation:

Oh Supreme Purusha! Fie upon me who am impure, immodest, audacious, impudent and self
willed and yet desirous of the rank of Your servant, which even those worthy of being counted
foremost among the supreme yOgins, BrahmA, Siva and Sanaka cannot conceive in their minds.

SlOkam 48

Aprax shöÉajn<

pitt< ÉImÉva[Rvaedre,

Agit< zr[agt< hre !

k«pya kevlmaTmsat! k…é.48.

aparaadha sahasra bhaajanam

patitam bheema bhavaarNava udare |
agatim saraNaagatam Hare!
krupayaa kevalam aatmasaat kuru ||

Swamy Adidevananda’s translation:

Oh Hari! Pray, make my own out of sheer grace - me who am fallen into the depths of the
terrible ocean of wordly existence, and who, being resortless, have sought refuge at Your feet.

SlOkam 49

Aivvek "naNxid'œmuoe

bhuxa sNttÊ>ovi;Ri[,
Égvn! ÉvÊidRn pw>

Soilt< mamvlaekyaCyut !.49.

aviveka ghanaandha dingmukhe

bahudhaa santata duhkha varshiNi |
bhagavan bhava durdine patha:
skhalitam maam avalokaya achyuta ! ||

Swamy Adidevananda’s translation:

Oh Bhagavan, Oh Achyuta, cast Your glance on me who have swerved from the path of spiritual
life on this gloomy and rainy day of worldly existence, when the quarters of the sky are darkened
with the cloud of non-descrimination, which continually rains sorrows on me in various ways.

SlOkam 50

nm&;a prmawRmev me

ï&[u iv}apnmekm¢t>,

yid me n diy:yse ttae

dynIyStv naw ÊlRÉ>. 50

namrushaa paramaartham yeva me

sruNu vijn~aapanamekam agrata: |
yadi me na dayishyase tato
dayanIyastava naaTha durlabha: ||

Meaning according to Sri V. Madhavakkannan:

Oh NathA! Master and Lord of NithyasUris! The sincere truthful (with no deceit or any other
wrong intention) plea and prayer of mine- Please listen to that. That is: If You do not take pity on
me and be merciful at me- then none would be there for You to be blessed by Your compassion
at all. (There will be none)

SlOkam 51
tdh< Tv†te n nawvan!

m†te Tv< dynIyvan! n c,

ivixinimRtmetmNvy<

Égvn! paly ma Sm jIhp>.51.

Tad aham tvadrute na naaTavaan
madrute tvam dayanIyavaan na ca |
vidhi nirmitam etam anvayam
bhagavan paalaya maa sma jIhapa: ||

Swamy Adidevananda’s translation:

Therefore, with out You I am lost for a Lord, and without me You are lost for a worthy recipient
for Your compassion. Preserve, Oh Lord! this relation (of Your Lorship and my pitiableness),
whch is ordained by fate, and spurn me not.

SlOkam 52

vpuraid;u yae=ip kae=ip va

gu[tae=sain ywa twaivx>,

tdy< tv padpÒyae>

Ahm*Ev mya smipRt>.52.

vapuraadishu yoapi koapi vaa

guNata: asaani yaTaa taTaavidha: |
tad ayam tava paada padmayo:
aham adyaiva mayaa samarpita: ||

Swamy Adidevananda’s translation:

Whatever might be the nature of the body and the organs I am endowed with according to the
GuNaas of Prakriti, I am offering them this very moment at Your Lotus-feet, as also what is
denoted as “I” in me.

SlOkam 53
mm naw ydiSt yae=SMyh<

sklm! tiÏ tvEv maxv !,

inytSvimit àbuÏxI>

Awva ik< nu smpRyaim te.53.

mama naaTa yad asti yoasmyaham
sakalam tadhdi tavaiva Maadhava! |
niyatasvam iti prabuddha dhee:
aTavaa kim nu samarpayaami te ||
Swamy Adidevananda’s translation:

Oh Lord! Whatever I have, whatever I am, all these, verily, are Your own already. What then
shall I offer You? Oh Madhavaa! Being thus awakened to the consciousness that all these are
Your own inalienable property, there is nothing left for me to offer.

SlOkam 54

Avbaeixtvainma< ywa

miy inTya< ÉvdIyta< Svym!,

k«pyEvmnNyÉaeGyta<

Égvn! ! Éi´mip àyCD me.54.

avabodhitavaan imaam yaTaa

mayi nityaam bhavadeeyataam svayam |
krupayaivam ananya bhogyataam
bhagavan ! bhaktimapi prayaccha me ||

Swamy Adidevananda’s translation:

As You, Yourself have awakened in me this consciousness of being eternally Yours, so too, Oh
Lord, grant me, out of compassion, that Bhakti which is of the nature of enjoying You and You
alone.

SlOkam 55

tv daSysuoEksi¼na<

Évne:vSTvip kIqjNm me,

#travswe;u ma Sm ÉUt!

Aip me jNm ctumuRoaTmna.55.

tava daasya sukhaika sanginaam

bhavaneshu astu api keeTa janma me |
itara aavasaTeshu maa sma bhUt
api me janma caturmukhaatmanaa ||
Swamy Adidevananda’s translation:

May I be born even as a worm in the homes of those who are solely devoted to the joy of serving
You; but let me not be born even as the four-faced BrahmA in the abodes of those who are
otherwise disposed.

SlOkam 56

sk«t! Tvdakarivlaeknazya

t&[Ik«tanuÄmÉui´mui´iÉ>,

mhaTmiÉmaRmvlaeKyta< ny

][e=ip te yiÖrhae=itÊ>sh>.56.

sakrut tvadaakaara vilokana aasayaa

truNeekrutaa anuttama bhukti muktibhi: |
mahaatmabhi: maam avalokyataam naya
kshNeapi te yad virah: atiduhsaha: ||

Swamy Adidevananda’s translation:

Make me an object worthy of the benign look of great souls, who with the hope of having even a
single glance at Your form are ready to reject as worthless as a blade of grass, even the highest
enjoyments and liberation, and whose separation even for a moment is very unendurable to You.

SlOkam 57

n deh< n àa[an! n c suomze;aiÉli;t<

n caTman< naNyt! ikmip tv ze;TvivÉvat!,

bihÉURt< naw ][mip she yatu ztxa

ivnaz< tt! sTy< mxumwn iv}apnimdm!.57.

na deham na praaNaan na ca sukham asesha abhilashitam

na ca atmaanam na anyat kim api tava seshatva vibhavaat |
bahirbhUtam naatha kshNamapi sahe yaatu satadhaa
vinaasam tat satyam madhumathana vijn~aapanam idam ||
Swamy Adidevananda’s translation:

Oh Lord, neither the body, nor the praNaas, nor the happiness coveted by all, nor even the self,
nor anything else that is outside the requirements for Your service, can I, even for a moment put
up with? Let them perish in a hundred ways. This is in all truth in my entreaty to You, Oh slayer
of Madhu!

SlOkam 58

ÊrNtSyanaderpirhr[IySy mht>

inhInacarae=h< n&pzurzuÉSyaSpdmip,

dyaisNxae ! bNxae ! inrvixk vaTsLy jlxe !

tv Smar< Smar< gu[g[imtICDaim gtÉI>.58.

durantasya anaade: apariharaNeeyasya mahata:

nihInaacAra: aham nrupasu: ashubhasya aaspadam api |
dayaasindho! Bandho! niravadhika vaatsalya jaladhe!
tava smaaram smaaram guNagaNam iti icchaami gatabhee: ||

Swamy Adidevananda’s translation:

Though I, a beast of a human (nrupasu) without any standard of conduct, being the seat of all
vices and cruelty, am fated for an eternal and calamitous destiny, still I am free from all fear,
remembering You again and again, You an ocean of Mercy (Dayaa sindho) and parental love,
and innumerable virtues of a similar nature.

Even though I am a base-behaved beastly man and the abode of great, inescapable, beginningless
and ominous sins, Oh Ocean of Mercy, Oh Parent, Oh sea of boundless affection, freed from all
fear by remembering Thy infinite attributes (kalayana guNam) again and again, I pray in the
above manner.

SlOkam 59

AinCDÚPyev< yid punirtICDiÚv rjS -

tmZDÚSDÒStuitvcn ɼImrcym!,

twa=pITw<êp< vcnmvlMByaip k«pya

TvmevEv<ÉUt< xr[Ixr me iz]y mn>.59.

anicchan apyevam yadi punaritIcchanniva rajas-

tamaschannas chadmastutivachana bhangeemaracayam |
taTaa apiittham roopam vacana valambyaapi kurpayaa |
tvamevaivam bhUtam dharaNeedhara me sikshaya mana: |

Meaning according to Sri V. Madhavakkannan:

Engulfed by rajasa, thamO guNas and covered by the same; with no strong desire (perhaps) for
the sEshavriithi- though spelt out in earlier verses; having desired thus now- with deceit in mind
and outward asking and desiring for sEshavritthi; I am uttering this verse outwardly for the name
sake. Be it so. Even then, please bless me even such a deceitful statement of mine itself as an
excuse, and oh Lord! The One who mercifully and compassionately lifted the BhUmA dEvi of
immense patience and helped us! With the same dayaa, compassion, and ocean of mercy, please
correct and transform my mind.

SlOkam 60

ipta Tv< mata Tv< diyttnySTv< iàysuùt!

Tvmev Tv< imÇ< guéris gitíais jgtam!,

TvdIySTvdœÉ&TyStv pirjnSTvdœgitrh<

àpÚíEv< sTyhmip tvEvaiSm ih Ér>.60.

pitaa tvam maataa tvam dayita tanayastvam priyasuhrut

tvameva tvam mitram gururasi gatiscaasi jagataam |
tvadeeya: tvad bhrutya: tava parijana: tvad gatiraham
prapanna: ca yevam satyamhamapi tava yeva asmi hi bhara: ||

Meaning according to Sri V. Madhavakkannan:

For all the worlds, You are everything; You are alone are the Father; Mother; darling son;
dearest friend; close relation; the Acharya who dispels the darkness of ignorance; - the end that
we attain- everything is thus You and You alone. I am Your eternal servant. I need to be brought
up by You (tvad brutya:); Your servant (tava parijana:); You are the end and goal for me
(tvad gathi:). I am also the One who has performed Saranagathi at Your Lotus Feet (Prapanna
ca). When such is the case, I am also the goal for You- Am I not?

SlOkam 61

jinTva=h< v<ze mhit jgit Oyatyzsa<

zucIna< yu´ana< gu[pué;tÄviSwit ivdam!,

insgaRdev Tv½r[kmlEkaNtmnsam!

Axae=x> papaTma zr[d inm¾aim tmis.61.

Janitvaa aham vamse mahati jagati khyaata yasasaam
sucInaam yuktaanaam guNa purusha tatva sTiti vidaam |
nisargaa deva tvat charaNa kamala yekaanta manasaam
adhoadha: paapaatmaa saraNada nimajjaami tamasi ||

Meaning according to Sri V. Madhavakkannan:

I having been blessed to be born in the lineage of world’s most glorious anushtAthAs (one who
performs karma anushtAnams in strict and full accordance with saathrAs and nothing else); who
are parama vaideekaas; who have performed great yaagaas and yajn~As in their lives; who have
performed (karma/jn~Ana, bhakti) yogas; who have fully comprehended the exact truths about
sentient, non-sentient entities (Chith and achith tattva respectively), Supreme entity (Iswara
tattva) in crystal clear manner; who have understood Purusha, Jeeva tattvam unambiguously and
the eternal relation between them; who have since their births ? Been devoted to only Your red
Lotus Feet alone; and had the mind contemplating always only on the Lotus Feet of Yours; - am
the personification of all gravest sins; and drowning myself in the darkness of thamasic world
(world of ignorance) and going deeper and deeper. Oh SaraNyaa! Please see me? (Bless me).

SlOkam 62

AmyaRd> ]uÔ> clmit> AsUyaàsvÉU>

k«t¹ae ÊmaRin Smrprvzae vÂnpr>,

n&z<s> paipó> kwmhimtae Ê>ojlxe>

AparaÊÄI[RStv pircrey< cr[yae>.62.

amaryaada: kshudra: calamati: asUyaaprasavabhU:

krutaghno durmAni smara paravasho vancanapara: |
nrusamsa: paapishTa: katham ahamito dukkha jaladhe:
apAraath utteerNa: tava parichareyam caraNayo: ||

Meaning according to Sri V. Madhavakkannan:

Sri Alavandhar says in this slOkam that everyone- be from higher caste or lower caste- they need
to think of themselves of qualities housed in him (as listed below) - as there is none who is
perfect? Except Sriya: Pathi Sriman Narayanan.

I am the epitome of all bad qualities as enlisted here: One who has crossed the bounds of
established rules, engaging in trivial /worldly /material/sensual pursuits, never steady / fickle
mind (chanchalam), place where jealousy is born, ungrateful one, ill feelings towards fellow
human beings, fallen into the gamut of desires and sensual impulses, skillfully deceiving others
(at cheating others), engaging in violent acts and incorrigible sinner (MahA Paapi).

With all my ten dhOshams (bad qualities) as enlisted above, how can I reach You? Only You
being Saranaagatha vaathsalyan- need to save me. When will I even be saved and be able to
perform kaimkaryam at Your Lotus feet? In spite of being born from great vamsam (lineage), I
am falling down and down and immersed in Samsaaric Ocean. How? How will I be able to utter
Your name even?

SlOkam 63

r"uvr ydÉUSTv< ta†zae vaysSy

à[t #it dyaluyR½ cE*Sy k«:[>,

àitÉv mpraÏumRuGx sayuJydae=ÉU>

vd ikmpdmagStSy te=iSt ]maya>.63.

raghuvara yadabhUstvam taadruso vaayasasya
praNata iti dayaalur yaccha caidyasya kRushNa: |
pratibhavam aparaaddhurmugdha saayujyata: abhU:
vada kim apadam aaga: tasya te asti kshamaaayaa: ||

Meaning according to Sri V. Madhavakkannan:

Oh the zenith of Raghu vamsa! The vamsa (lineage) that was known for the protection of those
who have surrendered! When the kAkAsura fell on the ground, (even in other direction) You
accepted the same as if it is Saranagathi at Your Feet and pardoned its aparAdham then and
there. You appeared as if You do not even know or realise the apachAram committed by the
asurA and most compassionately condoned the Kaakaasuran. What is the reason? You are the
sweetest KaNNan; and on the incorrigible SisupAlan- who was bent upon committing only
apachArams on You ceaselessly, what is that You granted mOksham to him? It is all due to Your
vaathsalyam and greatest compassion. For such You, What is the apachAram which is not or
which cannot be condoned and pardoned by Your patience and compassion? (None).

SlOkam 64

nnu àpÚ> sk«dev naw

tvahmSmIit c yacman>,

tvanukmPy> Smrt> àit}a<

mdekvj¡ ikimd< ìt< te.64.

nanu prapanna: sakrut yeva naaTa

tava aham asmi iti ca yaacamaana: |
tava anukampya: smarata: pratijn~Am
madekavarjam kim idam vratam te ||
Meaning according to Sri V. Madhavakkannan:

Raghu nAthA! My nAthA! One who has performed Saranagathi once with a desire to be Your
servant; and pleads for the same- whoever it is; You had taken a vow, pledge (vratham) which
You would never ever forget. Isn’t that Your limitless compassion? Such a sankalpam of Yours
to protect all those Saranagthars whoever they are? Did You exclude me (when You made that
sankalpam)?

SlOkam 65

Ak«iÇmTv½r[arivNd-

àemàk;aRvixmaTmvNtm!,

iptamh< nawmuin< ivlaeKy

àsId mdœv&ÄmicNtiyTva.65.
akrutrima tvat caraNaara vinda-
premaprakarsha avadhim aatma vantam
pitAaham naaTamunim vilokya
praseeda math vruttam achintayitvaa |

Meaning according to Sri V. Madhavakkannan:

Sriman nAThamuni- my Grandfather, my Acharya’s Acharya- the one who has the AtmA, with
the personification and ultimate of Unalloyed natural flawless devotion and without expecting
any other fruits other than enjoyment of Your Lotus Feet; Such great yOga purushar; - thinking
of any association with him (as his grandson as well as his sishya’s sishya), please do not look
down upon me for my paapams and bless me with Your grace.

adiyEn RanganAtha Daasan,

Oppiliappan KOil VaradAchAri Sadagopan